ļ»æ
4šāø CattÄri Ariya-saccaį¹ åč諦
ļ»æ
1: āI teach only one thingā¦ā
only 1 wayā 1.1
4: Four Noble Truths
only 1 wayā 4.1 ... only 1 wayā 4.4
7: Seven awakening factors
only 1 wayā 7.1 ...only 1 wayā 7.7
8: Noble eightfold path
only 1 wayā 8.1 ... only 1 wayā 8.8
Notable chapters
only 1 wayā 24.99 lucid24.org user manual
only 1 wayā 24.100 Epilogue: Thereās only one way, to rock
TOC in more detail
4: Four Noble Truths
only 1 wayā 4.1 ā Dukkha š©: Pain-(&-Suffering) č¦
only 1 wayā 4.2 ā Dukkha-samudayaį¹ š©š£: Pain-(& Suffering)'s-origination é
only 1 wayā 4.3 - Dukkha- š©š«nirodhaį¹ ę»
: Pain-&-Suffering's-cessation
only 1 wayā 4.4 ā Dukkha-nirodha-gÄminÄ« paį¹ipadÄ é: Pain-(&-Suffering)'s-cessation;-way (of) practice
7: Seven awakening factors
only 1 wayā 7.1 - š sati-sam-bojjh-aį¹
gaį¹: remembrance [of Dharma]
only 1 wayā 7.2 - ššµļø Dhamma-vicaya-sam-bojjh-aį¹
gaį¹: Investigation of Dharma
only 1 wayā 7.3 - āļø viriya sam bojjh-aį¹
gaį¹: Vigor
only 1 wayā 7.4 - šPÄ«ti sam bojjh-aį¹
gaį¹: Joy...Rapture
only 1 wayā 7.5 - š passaddhi-sam-bojjh-aį¹
gassa: Pacification
only 1 wayā 7.6 - š samÄdhi-sam-bojjh-aį¹
ga: Undistractible-lucidity
only 1 wayā 7.7 ā šš upekkha sam bojjh-aį¹
gaį¹ = equanimous-observation
8: Noble eightfold path
only 1 wayā 8.1 - SammÄ-diį¹į¹hi: right view 1š
only 1 wayā 8.2 - SammÄ-saį¹
kappo: right resolve 2š
only 1 wayā 8.3 - SammÄ-vÄcÄ: right speech 3š¬
only 1 wayā 8.4 - SammÄ-kammanto: right action 4š
only 1 wayā 8.5 - š sammÄ-ÄjÄ«vo: right livelihood 5š
only 1 wayā 8.6 - SammÄ VÄyÄmo: right effort 6š¹
only 1 wayā 8.7 - SammÄ-Sati: right remembering [and applying Dharma] 7š
only 1 wayā 8.8 - š SammÄ SamÄdhi: right undistractible-lucidity 8š
complete TOC
ļ»æ
o 1.1 ā āI teach only one thingā¦ā
o 1.2 ā only one way, but multiple entry points
o 1.2.64 ā MN 64 says four jhÄnas is the path that leads to nirvana!
o 1.3 ā upekkha, viveka, TITWOW syndrome
o 1.3.7 ā how can 7 factors lead to awakening if āupekkhaā is just āequanimityā?
o 4.1 ā Dukkha š©: Pain-(&-Suffering) č¦
o 4.2 ā Dukkha-samudayaį¹ š©š£: Pain-(& Suffering)'s-origination é
o 4.2.1 ā kÄma-taį¹hÄ: craving for sensuality
o 4.2.2 ā bhava-taį¹hÄ: craving for becoming
o 4.2.3 āvi-bhava-tanha: craving for non-becoming
o 4.2.10 ā misc. topics on second noble truth
o 4.3 - Dukkha- š©š«nirodhaį¹ ę»
: Pain-&-Suffering's-cessation
o 4.3.10 - misc. Dukkha Nirodha
o 4.3.10.1 - self test for arahantship
o 4.3.10.2 - Stream entry
o 4.3.10.2.2 ā once returner
o 4.3.10.2.3 ā non returner
o 4.3.10.2.4 ā arahant
o 4.3.10.3 - The term 'nibbana' (nirvana)
o 4.3.10.4 - difference between ceto and paƱƱa vimutti
o 4.3.10.5 - What is ubhato-bhÄga-vimuttÄ: liberated both ways?
o 4.3.10.50 - Relevant Suttas on third noble truth and nirvana
o 4.4 ā Dukkha-nirodha-gÄminÄ« paį¹ipadÄ é: Pain-(&-Suffering)'s-cessation;-way (of) practice
o 7.1 - š sati-sam-bojjh-aį¹
gaį¹: remembrance [of Dharma]
o 7.2 - ššµļø Dhamma-vicaya-sam-bojjh-aį¹
gaį¹: Investigation of Dharma
o 7.3 - āļø viriya sam bojjh-aį¹
gaį¹: Vigor
o 7.4 - šPÄ«ti sam bojjh-aį¹
gaį¹: Joy...Rapture
o 7.5 - š passaddhi-sam-bojjh-aį¹
gassa: Pacification
o 7.6 - š samÄdhi-sam-bojjh-aį¹
ga: Undistractible-lucidity
o 7.7 ā šš upekkha sam bojjh-aį¹
gaį¹ = equanimous-observation
o 7.7.2 - šš Upekkha in the ššJhÄnas
o 7.7.3 - šš Upekkha in 7sbāļø
o 7.7.3.10 - šš Upekkha in 7sbā leads to awakening, not passive indifference
o 7.7.3.10.1 - šš Upekkha in 7sbā with Snp 5
o 7.7.4 - šš Upekkha as one of the ā®ļø4bv (brahma vihÄra)
o 7.7.5 - šš Upekkha indriya, vedana
o 7.7.6 - V&Vš &Ušš
o 7.7.7 - Upekkhašš without V&Vš : manas-Än-upekkhitÄ
o 7.7.8 ā upekkha ā Misc.
o 7.7.8.1 ā upekkha dictionary def.
o 7.7.8.5 ā adhi + upekkha: all search results for āajjhupekkhā
o 8.1 - SammÄ-diį¹į¹hi: right view 1š
o 8.2 - SammÄ-saį¹
kappo: right resolve 2š
o 8.2.1 - Renunciation-resolve
o 8.2.2 - Non-ill-will-resolve
o 8.2.3 - Non-harmfulness-resolve
o 8.3 - SammÄ-vÄcÄ: right speech 3š¬
o 8.3.1 ā lying; abstaining (from it)
o 8.3.2 - Divisive-speech; abstaining (from it)
o 8.3.3 ā Abusive-speech; abstaining (from it)
o 8.3.4 ā Idle-chatter; abstaining (from it)
o 8.3.10 - Sutta passages clarifying right speech
o 8.3.20 ā Misc.
o 8.3.20.1 ā Above all, donāt lie to yourself
o 8.3.20.2 - šš· pearls before swine.
o 8.3.20.3 ā oral tradition
o 8.4 - SammÄ-kammanto: right action 4š
o 8.4.1 ā (1) PÄį¹Ä-atipÄtÄ: no killing
o 8.4.1.6 ā Killing in a just war? - Thanissaro essay 2022
o 8.4.2 ā (2) AdinnÄ-dÄnÄ: no stealing
o 8.4.3 ā (3) A-brahmacariya: celibacy
o 8.4.3.100.1 ā what does brahmacariya (celibacy) look like?
o 8.4.4 ā Karma and Rebirth
o 8.4.5 ā misc.
o 8.5 ā sammÄ-ÄjÄ«vo: right livelihood 5š
o 8.5.1 ā micchÄ-ÄjÄ«vo: what constitutes wrong livelihood
o 8.5.2 ā sammÄ-ÄjÄ«vo: what constitutes right livelihood
o 8.6 - SammÄ VÄyÄmo: right effort 6š¹
o 8.7 - SammÄ-Sati: right remembering [and applying Dharma] 7š
o 8.7.1 ā 4sp1
o 31 body parts is preeminent
o 8.7.2 ā 4sp2
o 8.7.3 ā 4sp3
o 8.7.4 ā 4sp4
o 8.7.10 ā primer on āsatiā
o 8.7.10.1 ā Two ways in which sati ("mindfulness") is R.A.D.
o 8.7.20 ā sati is ON 24/7: from the Dharma you depart, break the Buddha's heart
o 8.7.25 ā Buddha arranges marriage for his daughter sati
o 8.8 ā SammÄ SamÄdhi: right undistractible-lucidity 8š
o 8.8.1 - j1š First JhÄna
o 8.8.2 - j2š Second JhÄna
o 8.8.3 - j3š Third JhÄna
o 8.8.4 - j4š Fourth JhÄna
o 24 -
o 24.99 ā lucid24.org user manual
o 24.100 ā Epilogue: Thereās only one way, to rock
o 100 ā commentary
āøLucid 24: Thereās only one way, to rock
1.1 ā āI teach only one thingā¦ā
ļ»æ
MN 22 'Pubbe cÄhaį¹, bhikkhave, etarahi ca dukkhaƱc-eva paƱƱÄpemi, dukkhassa ca nirodhaį¹.'
'Previously and now, monks, I teach only dukkha and dukkha's cessation.'
There are two meanings of that statement:
1. The places in the suttas where that occurs, skeptics are asking about the soul, what happens after death, and is it annihilated. The Buddha's response says it's only dukkha that ceases, nothing about souls.
2. Closely related to
HOL š principle. The Buddha only taught
āøDharma for the realization of
nirvana, did not get involved with unimportant
Dharmas and
dharmas of worldly matters and ultimately meaningless metaphysical questions.
ļ»æ
HOL š: Handful Of Leaves Principle
SN 56.31: The HOL principle is that the Buddha only taught
āøDharma, a tiny subset of his vast knowledge of
Dharmas and
dharmas. He did not teach the rest because they werenāt essential to realizing
nirvana.
1.2 ā only one way, but multiple entry points
ļ»æ
slurpš„¤ : A key word or phrase that pulls in several principles
slurp (verb or noun): a loud sucking sound made while eating or drinking.
ex1: "she drank it down with a loud slurp"
slurp (in some computer programming languages): To read in a large file of data into a single named variable.
4šāø 4th truth slurps in noble eightfold path š8āø
1š right view slurps in 4 noble truths 4šāø
sati, stealthily slurps in the 4 most important factors of noble eightfold path.
Sati = the 4spš satipaį¹į¹hÄna formula.
The sampajÄno, slurps in the paƱƱa indriya wisdom factor, equivalent to right view.
ÄtÄpi slurps in vÄ«riya indriya equivalent to right effort
vineyya lokeā¦ clause is a reference to abandoning 5 hindrances 5nivā
, putting you right in the doorway of first jhÄna, which is right samÄdhi undistractible-lucidity
1.2.64 ā MN 64 says four jhÄnas is the path that leads to nirvana!
MN 64 is especially interesting, because at first glance four jhÄnas doesnāt seem to have an obvious recursion back to 4 noble truths, or noble eightfold path in the same direct way the previous example slurps.
So where is it slurping it in?
3rd and fourth jhÄna, have sati, sampajÄno, and upekkha
As we showed with sati, it slurps in the 4 most important factors of the noble eightfold path,
so that alone would show why 4 jhÄnas is a complete path to nirvana.
But there are other ways in.
In fourth jhÄna, it says, āupekkha sati pÄri-suddhimā:
Thatās a reference to the hidden dragon, the 7 factors of awakening SN 46.1.
Sati is the first factor, upekkha is the 7th.
So 4th jhÄna isnāt just saying the 1st and 7th factors are purified, itās saying all 7 factors are purified, making your samÄdhi qualified to realize nirvana.
Another way in from 4 jhÄnas, is through viveka in first jhÄna.
viveka, commonly mistranslated as āseclusionā, really means discernment/wisdom and seclusion.
So the joy of first jhÄna is not just because youāre temporarily secluded from the 5 hindrances and especially sensuality.
The joy of viveka, the really important part, is that itās because your right view and discernment have recognized that the bliss of choosing renunciation over the bliss of coarse sensual pleasures is surperior.
Itās this superior joy based on right view that launches you deeper into the higher samÄdhis sustainably.
A joy thatās strictly based on seclusion, is unstable. For example, someone meditates in a breath nimitta or earth kasina, and they enter a disembodied frozen stupor.
Theyāre blissed out because of excitement at attaining a difficult exercise in samatha kung fu, that very few people can do.
Thatās not the joy of first jhÄna the Buddha was talking about.
The true joy of viveka, is because youāve developed the right view to see dukkha clearly enough that you prefer the jhÄnic joys of renunciation over the impermanent, unreliable unstable pleasures of the 5kg five cords of sensual pleasure, and even see the limitations of the joys of Vism.ās redefined ājhÄnaā.
IdhÄnanda, bhikkhu upadhi-vivekÄ akusalÄnaį¹ dhammÄnaį¹ pahÄnÄ sabbaso kÄyaduį¹į¹hullÄnaį¹ paį¹ippassaddhiyÄ vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. |
Itās when a monkādue to the judicious-seclusion from attachments, the giving up of unskillful Dharmas, and the complete settling of physical discomfortāquite judiciously-secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhÄna, which has the rapture and pleasure born of judiscious-seclusion, while directing-thought and evaluation. |
1.3 ā upekkha, viveka, TITWOW syndrome
TITWOW Syndrome
1.3.7 ā how can 7 factors lead to awakening if āupekkhaā is just āequanimityā?
studying this section carefully: only 1 wayā 7.7.3.10 - šš Upekkha in 7sbā leads to awakening, not passive indifference
makes it clear upekkha is not a passive attitude of equanimity, but an active state of samÄdhi that discerns reality in a penetrating way, that can lead to nirvana, full awakening, full enlightenment.
studying viveka , especially in light of how MN 64 uses viveka in jhÄna (only 1 wayā 1.2.64),
will yield similar insights in regard to TITWOW syndrome.
Itās not just seclusion.
There are a number of passages where āvivekaā must include the pre-Buddhist āvivekaā definition of discernment/discrimination/understanding/wisdom.
so when the bojjhanga formula (7 factors of awakening)
refer to āvivekaā, that can not be seclusion, or at least, not just seclusion devoid of penetrating insight that led one to consciously decide to seclude oneself from unskillful Dharmas.
upekkhÄ- |
(the) Equanimous-Observation- |
-sam-bojjh-aį¹
gaį¹ |
-***-awakening-factor; |
bhÄveti |
Develop (that)! |
Viveka-nissitaį¹ |
judicious-seclusion (is) necessary, |
Vi-rÄga-nissitaį¹ |
Dis-passion (is) necessary, |
Nirodha-nissitaį¹ |
cessation (is) necessary, |
Vossagga-pariį¹Ämiį¹, (synonym for nirvana here) |
relinquishment (is what it) matures (into). |
If we use bad one word translations people usually choose for viveka and upekkha
Then the same passage above, instead of depending on right-view, discernment faculty to exercise (viveka) judicious-seclusion that leads to the equanimous-observation (upekkha) factors that exercises vipassana to realize nirvana, weād instead get:
depending on secluded isolation (viveka), that leads to the equanimity (of calm indifference).
Does that sound like enlightenment to you?
How do you get from indifference to awakening?
A jelly sandwich is not a peanut butter and jelly sandwich.
viveka in the jhÄnas and 7 awakening factors is not just āseclusionā.
upekkha is not just āequanimityā.
4.1 ā Dukkha š©: Pain-(&-Suffering) č¦
SN 56.11 defines it as
Idaį¹ kho pana, bhikkhave, |
" this indeed, (and)-furthermore, monks, |
dukkhaį¹ ariya-saccaį¹ā |
(is) suffering, (as a) noble-truth: |
jÄti-pi dukkhÄ, |
Birth is suffering, |
jarÄ-pi dukkhÄ, |
aging is suffering, |
byÄdhi-pi dukkho, |
disease is suffering, |
maraį¹am-pi dukkhaį¹, |
death is suffering. |
ap-piyehi sam-pa-yogo dukkho, |
(the) un-beloved; association-(with-them is) suffering. |
piyehi vip-pa-yogo dukkho, |
(the) beloved; dis-association-(with-them is) suffering. |
yamp-icchaį¹ na labhati tampi dukkhaį¹ā |
that-(which is)-wished-(for); not getting (it) also (is) suffering. |
saį¹khittena paƱc-upÄdÄnak-khandhÄ dukkhÄ. |
In-short, (the) five-clinging-aggregates (are) suffering. |
SN 56.11 : saį¹khittena paƱc-upÄdÄnak-khandhÄ dukkhÄ.
In-short, (the) five-clinging-aggregates (are) suffering.
5uk = š©
ļ»æ1. RÅ«pa (form)
2. Vedana (feelings/experienced-sensations)
3. SaƱƱa (perceptions)
4. Saį¹
-khÄrÄ (co-activities)
5. ViƱƱÄį¹a (consciousness)
SN 56.14 first noble truth expressed as 6 internal sense bases
(instead of standard 5uk)
ākatamaƱca, bhikkhave, dukkhaį¹ ariyasaccaį¹?
ācha ajjhattikÄni ÄyatanÄnÄ«ā tissa vacanÄ«yaį¹.
katamÄni cha?
cakkh-Äyatanaį¹, sot-Äyatanaį¹, ghÄn-Äyatanaį¹,
jivh-Äyatanaį¹, kÄy-Äyatanaį¹, man-Äyatanaį¹. ā
idaį¹ vuccati, bhikkhave, dukkhaį¹ ariyasaccaį¹.
AN 4.14 six sense bases operating
cakkhunÄ rÅ«paį¹ disvÄ | With-the-eye, [visible]-form (he) sees.
sotena saddaį¹ sutvÄ | With-the-ear, sounds (he) hears.
ghÄnena gandhaį¹ ghÄyitvÄ | With-the-nose, odors (he) smells.
jivhÄya rasaį¹ sÄyitvÄ | With-the-tongue, flavors (he) tastes
kÄyena phoį¹į¹habbaį¹ phusitvÄ | With-the-body (kÄya ), tactile-sensations (he) senses.
manasÄ dhammaį¹ viƱƱÄya | With-the-mind, ideas (he) cognizes.
SN 56.11 The First Sermon, 1st NT has coventional aspects
SN 56.13 bare 4NT STED def, 1st NT just 5uk (paƱc-upÄdÄnak-khandhÄ)
SN 56.14 same as 56.13, except 1st NT is 6 sense bases instead of 5uk
MN 13 - šš MahÄ-dukkha-k-khandha: great {mass of} suffering: A thorough exploration of sensual pleasures:
There are ascetics and brahmins who donāt truly understand sensual pleasuresā gratification, drawback, and escape in this way for what they are. Itās impossible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.
MN 14 CÅ«įø·aĀdukkhaĀk-khandha: Without ability to do jhÄnas, even Buddha and ariya would find sensual pleasures tempting.
relationship between dukkha and loka (world)
AN 4.46
āI say, friend, that by traveling one cannot know, see, or reach that end of the world where one is not born, does not grow old and die, does not pass away and get reborn. Yet I say that without having reached the end of the world there is no making an end of suffering. It is in this fathom-long body endowed with perception and mind that I proclaim (1) the world, (2) the origin of the world, (3) the cessation of the world, and (4) the way leading to the cessation of the world.ā [49]
300The end of the world can never be reached
by means of traveling [across the world];
yet without reaching the worldās end
there is no release from suffering.
4.2 ā Dukkha-samudayaį¹ š©š£: Pain-(& Suffering)'s-origination é
SN 56.11 defines it as
Idaį¹ kho pana, bhikkhave, |
" this indeed, (and)-furthermore, monks, |
dukkha-samudayaį¹ ariya-saccaį¹ā |
(is) suffering's-origination (as a) noble truth- |
yÄyaį¹ taį¹hÄ ponob-bhavikÄ |
the craving (that makes for) further-becoming ā |
Nandi-rÄga-sahagatÄ |
delight-(and)-passion -accompanies (it), |
tatra-tatrÄ-(a)bhi-nandinÄ«, |
[now] here,-[now]-there-,highly-delighting (in it), |
seyyathidaį¹ā |
that is, |
kÄma-taį¹hÄ, |
sensual-pleasure; craving-for (it). |
bhava-taį¹hÄ, |
becoming; craving-for (it). |
vi-bhava-taį¹hÄ. |
non-becoming; craving-for (it). |
4.2.1 ā kÄma-taį¹hÄ: craving for sensuality
see kÄma ššā
4.2.2 ā bhava-taį¹hÄ: craving for becoming
wanting particular states of becoming.
Both short (moment to moment) and long term (states of existence in far future, future lifetime rebirths, etc.)
Example, in the Buddhaās instruction on proper way to eat, one wishes to ābecomeā blameless and comfortable.
4.2.3 āvi-bhava-tanha: craving for non-becoming
craving for the various states of short and long term existence from previous section 4.2.2 to end.
For example youāre a butcher and you wish not to become a butcher anymore.
Youāre hungry, you wish to become not hungry.
Youāre bored, you wish to become not bored.
4.2.10 ā misc. topics on second noble truth
SN 56.14
SN 12.43 the 12ps are origination of dukkha
SN 56: āø4nt is the main subject in this samyutta
AN 8.83:
(1) all dhamma-[things] are rooted in desire (chanda-mÅ«lakÄ).
(2) They come into being through attention.(manasi-kÄra-sambhavÄ)
(3) They originate from contact.
(4) They converge upon feeling.
(5) They are headed by concentration. (6) Mindfulness exercises authority over them. (7) Wisdom is their supervisor. (8) Liberation is their core.ā ļ»æ
4.3 - Dukkha- š©š«nirodhaį¹ ę»
: Pain-&-Suffering's-cessation
SN 56.11 defines it as
Idaį¹ kho pana, bhikkhave, |
" this indeed, (and)-furthermore, monks, |
dukkha-nirodhaį¹ ariya-saccaį¹ā |
is suffering's-cessation (as a) noble-truth: |
yo tassÄ-yeva taį¹hÄya |
that very craving; |
A-sesa-virÄga-nirodho |
(its) non-remainder, fading, (and) cessation, |
cÄgo paį¹i-nissaggo |
renunciation, relinquishment, |
mutti an-Älayo. |
release, (and) un-attachment |
4.3.10 - misc. Dukkha Nirodha
4.3.10.1 - self test for arahantship
SN 12.26 12 questions to self test for arahantship
similarly, SN 35.136 / SN 35.153. Is There a Method?
atthinukhopariyÄyasuttaį¹ (SN 35.136),
āIs there a method of exposition, bhikkhus, by means of which a bhikkhuā
apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it
can declare final knowledge thus:
āDestroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of beingā?ā
4.3.10.2 - Stream entry
AN 9.12: Buddha didnāt want to teach about stream entry to prevent opposite of assiduity/a-p-pamÄda šš¾ā , butā¦ āThese nine persons, passing away with a residue remaining, are freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world. SÄriputta, I had not been disposed to give this Dhamma exposition to the bhikkhus, bhikkhunis, male lay followers, and female lay followers. For what reason? I was concerned that on hearing this Dhamma exposition, they might take to the ways of heedlessness. However, I have spoken this Dhamma exposition for the purpose of answering your question.ā
AN 10.63
AN 10.64
SN 55 whole chapter on stream entry
āøDhamma-cakkhu: Dharma eye
attainment of which signals stream entry.
See šessay by B. Thanissaro.
4.3.10.2.2 ā once returner
4.3.10.2.3 ā non returner
SN 12.68 someone as him if heās an arahant, heās says, ānot yetā, using simile of someone who sees water at bottom of well, but canāt touch it yet, but knows with right wisdom thereās water there.
4.3.10.2.4 ā arahant
4.3.10.3 - The term 'nibbana' (nirvana)
Ajahn Lee Cmy. on 4 path attainments
šAjahn Lee, 'Craft of the Heart' ending chapters are his commentary on 4 path attainments (stream entry... arahant).
Epithets for Nirvana
List compiled by B.ĆÄnatusita
Nirvana described in more detail
etaį¹ santaį¹ etaį¹ paį¹Ä«taį¹ (this is peaceful, this is exquisite)
KN Ud 8.1 to KN Ud 8.4
4.3.10.4 - difference between ceto and paƱƱa vimutti
AN 10.20
ā¦ ākathaƱca, bhikkhave, bhikkhu suvimuttacitto hoti? idha, bhikkhave, bhikkhuno rÄgÄ cittaį¹ vimuttaį¹ hoti, dosÄ cittaį¹ vimuttaį¹ hoti, mohÄ cittaį¹ vimuttaį¹ hoti. evaį¹ kho, bhikkhave, bhikkhu suvimuttacitto hoti.
(9) āAnd how is a bhikkhu well liberated in mind? Here, a bhikkhuās mind is liberated from lust, hatred, and delusion. It is in this way that a bhikkhu is well liberated in mind.
ā¦ ākathaƱca, bhikkhave, bhikkhu suvimuttapaƱƱo hoti? idha, bhikkhave, bhikkhu ārÄgo me pahÄ«no ucchinnamÅ«lo tÄlÄvatthukato anabhÄvaį¹kato Äyatiį¹ anuppÄdadhammoāti pajÄnÄti, doso me pahÄ«no ... pe ... āmoho me pahÄ«no ucchinnamÅ«lo tÄlÄvatthukato anabhÄvaį¹kato Äyatiį¹ anuppÄdadhammoāti pajÄnÄti. evaį¹ kho, bhikkhave, bhikkhu suvimuttapaƱƱo hoti.
150(10) āAnd how is a bhikkhu well liberated by wisdom? [32] Here, a bhikkhu understands: āI have abandoned lust, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising; I have abandoned hatred ā¦ abandoned delusion, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising.ā It is in this way that a bhikkhu is well liberated by wisdom.
4.3.10.5 - What is ubhato-bhÄga-vimuttÄ: liberated both ways?
https://notesonthedhamma.blogspot.com/2024/02/ubhato-bhaga-vimutta-liberated-both.html
short answer: An arahant who has not only 4 jhÄnas, but also formless attainments.
An arahant who is only wisdom liberated (paƱƱa vimutti) only has 4 jhÄnas.
comprehensive answer:
MN 64 categorically states arhantship or nonreturner not possible without 4 jhÄnas
ā ā MN 64.7 - (Seven paths for cutting 5 lower fetters are the 4 jhÄnas, and first 3 formless attainments)
ā ā MN 64.8 - (difference between ceto-vimutti and paƱƱa vimutti)
all the suttas (10) that talk about 'liberated' both ways
ubhato-bhÄga-vimuttÄ: 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 liberated both ways must have all 8 vimokkha (which includes formless)
DN 28 just named as part of list of 7
DN 33 just named as part of list of 7 persons worthy of a religious donation
MN 65 doesn't shed any light
MN 70 explicit in saying they have to have formless attainments
Katamo ca, bhikkhave, puggalo ubhatobhÄgavimutto? ā
And what person is freed both ways?
Idha, bhikkhave, ekacco puggalo ye te santÄ vimokkhÄ atikkamma rÅ«pe ÄruppÄ te kÄyena phusitvÄ viharati paƱƱÄya cassa disvÄ ÄsavÄ parikkhÄ«į¹Ä honti. ā
Itās a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their defilements have come to an end.
MN 70 peaceful liberations (santÄ vimokkhÄ, or vihÄra) is a synonym for formless attainmnents, not 4 jhÄnas)
MN 70 paƱƱa vimutti liberated by wisdom doesn't have formless attainment
Katamo ca, bhikkhave, puggalo paƱƱÄvimutto? ā
And what person is freed by wisdom?
Idha, bhikkhave, ekacco puggalo ye te santÄ vimokkhÄ atikkamma rÅ«pe ÄruppÄ te na kÄyena phusitvÄ viharati, paƱƱÄya cassa disvÄ ÄsavÄ parikkhÄ«į¹Ä honti. ā
Itās a person who does not have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their defilements have come to an end.
From other suttas like MN 64, we know 4 jhÄnas are non negotiable requiremnets for arahantship
SN 8.7 of 500 arahants, 60 freed both ways
āThere is nothing, SÄriputta, that these five hundred monks have done by way of body or speech that I would criticize.
ImesaƱhi, sÄriputta, paƱcannaį¹ bhikkhusatÄnaį¹ saį¹į¹hi bhikkhÅ« tevijjÄ, saį¹į¹hi bhikkhÅ« chaįø·abhiƱƱÄ, saį¹į¹hi bhikkhÅ« ubhatobhÄgavimuttÄ, atha itare paƱƱÄvimuttÄāti. ā
For of these five hundred monks,
sixty have the three knowledges,
sixty have the six direct knowledges,
sixty are freed both ways,
and the rest are freed by wisdom.ā
4.3.10.50 - Relevant Suttas on third noble truth and nirvana
MN 38, MN 39: shorter and longer discourses on tanha ending khaya
Why is samma sambuddha called that?
What is the difference between Buddhas and Arahants?
see SN 22.58 SammÄsambuddha Sutta ļ»æ
Immeasurability and Ineffability
Dhp 92-93 hard to trace path of birds in sky
Dhp 179 buddha has no tracks
Dhp 216 ish: without no craving no grief or fear
KN Snpā 1.12 qualities of arahant sage
MN 22, MN 72, MN 98, AN 3.115, SN 44.1 cannot trace tathagata/arahant even while alive
SN 22.86
AN 11.9, SN 22.79 can't trace the arahant's jhana
SN 6.7-8
MN 116 past parinibbuto buddhas are limitless
KN Ud 2.10
SN 4.19 [last verse line]
More on the ineffability side but hard to sort exactly:
AN 4.173-4 something else nor nothing else exists after parinibbana, cannot be described and any
attempt is papanca.
KN Snpā 5.7 Don't exist in a state of eternal wellness, nor do they not exist, nothing can be said when
all things cease.
SN 36.12 cannot reckon arahant when the body breaks up
SN 44.11
DN 15
KN Ud 8.10 very clear parallel to the fire simile and very clearly contradicts some of the common
interpretations
Cataphatic Descriptions of Nibbana
Cataphatic = in postive terms, what nirvana āisā
Apophatic = in negative terms, what nirvana āis notā
KN Thag 3.16, KN Ud 8.10 acalam sukham
KN Snpā 1.11, KN Snpā 5.9, theragatha opening verse, KN Thag 2.46, KN Thig 5.7, SN 22.95, Dhp 225 padamaccutam
SN 45 list of names for nibbana, many are cataphatic.
KN Iti 2.43 dhuva (stable/permanent), atakkavacara (beyond scope of reason)
KN Ud 1.10 both cataphatic and apophatic
AN 3.47 both cataphatic and apophatic. Cataphatic in that it asserts the asankhata can be 'seen'
AN 11.16 and many others-Nibbana as the supreme sanctuary from the burden/yoke.
KN Ud 8.1, 8.3 both cataphatic and apophatic. Cataphatic in it asserts that nibbana is.
Nibbana and Vinnana
KN Snpā 3.12 (search for parinibbuto)
KN Snpā 5.14
AN 10.81 tathagata's mind is above all like a lotus including consciousness
SN 12.38-40
SN 12.64
SN 22.53-55
KN Ud 8.9
AN 3.90 vinnana ceases, but citta is said to be freed. Hard to reconcile with citta being implied
to cease in a few of the below suttas.
AN 12.61-62 Here mano=citta=vinnana. Which means where vinnana ceases, so does citta. However this
equation actually wreaks havoc on many suttas, so maybe shouldn't be assumed to apply beyond
this sutta? Could be speaking about how people talk about mind colloquially?
SN 47.42 Citta ceases where namarupa ceases, much stronger implied equation of vinnana and citta.
At the very least, nama rupa ceasing at nibbana implies citta ceases. So if we accept this
sutta then there goes the eternal mind of some thai forest practitioners.
Experience of NibbÄna in present moment (before death of arahant)
AN 3.32 similar to AN 10.6 āthis is peaceful, exquisite, the setlling of all activitiesā¦ā, but does not explain how ordinary jhÄnas and samÄdhi can experience that nirvana
AN 9.36 while doing 4 jhÄnas or first 7 perception attainments, one can realize nirvana
amatÄya dhÄtuyÄ cittaį¹ upasaį¹harati |
citta touching the deathless property, |
AN 10.6 nirvana experienced via a samÄdhi and perception
* not a samÄdhi that perceives 4 elements, or 4 formless attainments,ā¦
* Buddha perceives nirvana as āpeaceful, exquisite, all activities setlledā¦ā
AN 10.7 SÄriputta gives slightly different explanation than Buddha in AN 10.6
AN 11.7 same as AN 10.6 but one more item added
* (11) And they wouldnāt perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
* Sariputta also gives same answer as Buddha in AN 10.6, instead of his unique answer in AN 10.7
AN 11.8 essentially same as AN 11.7, but now gives the key words paying attention (manasi karoti) the same lattitude as the saƱƱa/perception there (to experience nirvana).
* also adds a 12th category to list of exclusion, the 5 sense organs of body and their 5 objects.
AN 11.9 as AN 11.8 added term manasi karoti to samÄdhi related terms that can perceive Nirvana, this sutta adds ājhÄnaā and verb jhÄyati (do jhÄna).
AN 11.18 same as AN 11.7 just different speaker and audience
AN 11.19 same as AN 11.7 just different speaker and audience
AN 11.20 same as AN 11.7 just different speaker and audience
AN 11.21 same as AN 11.7 just different speaker and audience
The point of AN 11.18-21 is to show itās a common thing for many monks to ask for more detail on the experience of nirvana, and the āthis is peacefulā¦ā along with the list of 12 exclusion of what nirvana isnāt, is pretty much the standard accepted answer.
KN Iti 44 nibbÄna dhÄtu with remainder (5 senses) and without remainder
KN Ud 8.1 nirvana called āÄyatanaā dimension, referring to the same characteristics as AN 10.6
KN Ud 8.4 (Quoted in MN 144 and SN 35.87, similar passage in SN 12.40 as well)
MN 64 same as AN 9.36 but without the archer simile
also see:
etaį¹ santaį¹ etaį¹ paį¹Ä«taį¹ (this is peaceful, this is exquisite)
anidassana : unclear if viƱƱÄna anidassana is exactly the same as the nirvana that can be perceived by a samÄdhi in the present moment in the suttas above, or is reserved for nirvana after death of an arahant. In MN 49.9.7 not clear if the Buddha used anidassana as the place where Brahma couldnāt find him, because he used psychic powers to project voice to say to Brahma āyou canāt see me.ā He could have gone to anidassana, and then switched into a more mundane samÄdhi with psychic power, or only entered a mundane samÄdhi to escape from Brahma.
AN 9.37.4.4 uncertain if the special kind of samÄdhi here is perception of nirvana
million dollar question: is the perception of nirvana from a samÄdhi in the present moment exactly the same as the experience of nirvana for an arahant after their physical death?
The suttas above make it absolutely clear the present moment nirvana is not just ordinary jhÄna doing ordinary vitakka or paying attention to ordinary perceptions of being free of greed, hatred, delusion.
(see the exhaustive lists from AN 11 and AN 10 what what perception of nirvana is NOT)
4.4 ā Dukkha-nirodha-gÄminÄ« paį¹ipadÄ é: Pain-(&-Suffering)'s-cessation;-way (of) practice
SN 56.11 defines it as
Idaį¹ kho pana, bhikkhave, |
" this indeed, (and)-furthermore, monks, |
dukkha-nirodha- |
(is) suffering's-cessation-, |
-gÄminÄ« paį¹ipadÄ |
-leading-to-(it), (the) way-of-practice, |
ariya-saccaį¹ā |
(as a) noble-truth: |
Ayameva ariyo aį¹į¹h-aį¹
giko maggo, |
Precisely-this Noble Eight-fold Path, |
seyyathidaį¹ā |
as follows- |
sammÄ-diį¹į¹hi sammÄ-saį¹
kappo |
Right view, right resolve, |
sammÄ-vÄcÄ sammÄ-kammanto sammÄ-ÄjÄ«vo |
right speech, right action, right livelihood, |
sammÄ-vÄyÄmo sammÄ-sati sammÄ-samÄdhi. |
right effort, right mindfulness, right concentration. |
see:
only 1 wayā 8.1 š SammÄ-diį¹į¹hi: right view
only 1 wayā 8.2 š SammÄ-saį¹
kappo: right resolve
only 1 wayā 8.3 š¬ SammÄ-vÄcÄ: right speech
only 1 wayā 8.4 š SammÄ-kammanto: right action
only 1 wayā 8.5 š sammÄ-ÄjÄ«vo: right livelihood
only 1 wayā 8.6 š¹ SammÄ VÄyÄmo: right effort
only 1 wayā 8.7 šSammÄ-Sati: right remembering [of Dharma]
only 1 wayā 8.8 š SammÄ SamÄdhi: right undistractible-lucidity
7.1 - š sati-sam-bojjh-aį¹
gaį¹: remembrance [of Dharma]
7.2 - ššµļø Dhamma-vicaya-sam-bojjh-aį¹
gaį¹: Investigation of Dharma
7.3 - āļø viriya sam bojjh-aį¹
gaį¹: Vigor
7.4 - šPÄ«ti sam bojjh-aį¹
gaį¹: Joy...Rapture
7.5 - š passaddhi-sam-bojjh-aį¹
gassa: Pacification
7.6 - š samÄdhi-sam-bojjh-aį¹
ga: Undistractible-lucidity
7.7 ā šš upekkha sam bojjh-aį¹
gaį¹ = equanimous-observation
ļ»æo 7.7 ā šš upekkha sam bojjh-aį¹
gaį¹ = equanimous-observation
o 7.7.2 - šš Upekkha in the ššJhÄnas
o 7.7.3 - šš Upekkha in 7sbāļø
o 7.7.3.10 - šš Upekkha in 7sbā leads to awakening, not passive indifference
o 7.7.3.10.1 - šš Upekkha in 7sbā with Snp 5
o 7.7.4 - šš Upekkha as one of the ā®ļø4bv (brahma vihÄra)
o 7.7.5 - šš Upekkha indriya, vedana
o 7.7.6 - V&Vš &Ušš
o 7.7.7 - Upekkhašš without V&Vš : manas-Än-upekkhitÄ
o 7.7.8 ā upekkha ā Misc.
o 7.7.8.1 ā upekkha dictionary def.
o 7.7.8.5 ā adhi + upekkha: all search results for āajjhupekkhā
ļ»æ
šš Upekkha = equanimous-observation
ā
Upekkha has an equanimity aspect, but more importantly, vipassana capability to realize awakening.
It's basically Dhamma-vicaya-bojjhanga supercharged with samÄdhi-sam-bojjhanga (aka four jhÄnas) + right view.
ā Upekkha is not just 'equanimity'. It's equanimous-observation. Upekkha = upa + ikkhati (š looking upon [with right view]).
Just as a peanut butter sandwich ā is not a peanut butter AND JELLY sandwich. Two different things.
1. as awakening factor
7šš : doing vipassana to awaken (
SN 46.3), is exactly the same as (#2) upekkha in 4 jhÄnas.
2. in four jhÄnas (
4jš ) doing vipassana (
AN 3.102).
2a.
MN 137.5.1 - (upekkha based on diversity/nanatta are 3rd and 4th jhÄna)
with 5 senses ON.
2b.
MN 137.5.2 - (upekkha based on unity/ekatta are 4 a-rūpa attainments)
3. in
5šabiļø as in
MN 152, one can infer, is also the same as the above,
since for one to be an awakened noble, one would need a minimum of first jhÄna, obtained via
7sbāļø .
4. in brahma-vihÄra
4bvā®ļø , for an ariya, would share attributes with all of the above.
As part of 4bv, one would energetically pervade in all directions (of desired radius).
upekkha that could be sensed by other beings as a palpable peaceful radiation,
similar to how seeing someone smile can make you smile.
5. upekkha of 5 indriya/vedana (
SN 48.37) only shares emotional tone (equanimity) of 3rd and 4th jhÄna, not vipassana capability.
The 4 jhÄnas are the progressive pacification (passaddhi-sambojjhanga)
of these 5 indriya/vedana (
SN 36.11).
6. Upekkha of unawakened ordinary person = equanimous-boredom when indulging in
5kg , see
MN 137.3.5 and
SN 36.31.3.1.
7šš upekkha awakening factor ā” exactly equal to upekkha in
4jš jhÄna.
7šš ā” also identical to
5šabiļø : as part of the 5th noble one's developed faculties.
4.ššļø as the 4th brahma-vihÄra ā¤ can overlap with
7šš if 4bv done by one with right view.
upekkha of 5 indriya/vedana (
SN 48.37) ā not equal to
7šš and jhÄna upekkha. More of just the a-dukkham-a-sukham sensation feeling tone.
Upekkha in the 4th jhana, and upekkha-sambojjhanga (7th awakening factor) are the same.
upekkha, frequently translated as 'equanimity', is more properly translated as equanimous-observation.
upekkha = upa + ikkhati. The ikkhati is looking upon.
Along with S&S, Upekkha does vipassana while one is in the 4 jhanas.
šš Upekkha in the ššJhÄnas
AN 3.102 Nimittasutta
AN 5.28 After 4 jhanas+similes, Reviewing-sign
AN 5.26: uses samadhi nimitta from AN 5.28 to enter jhÄna and onwards
AN 7.38 seems to overlap with AN 46.2 dhamma-vicaya-bojjhanga
AN 7.39 same as AN 7.38
AN 7.61 Moggallana fighting drowsiness
(2. Recall dhamma using V&V, thinking and evaluation, and upekkha)
MN 140 upekkha of 4th jhana tightly coupled with luminous mind
šš Upekkha in 7sbāļø
AN 10.1 ā AN 10.5 upekkha => yathÄ-bhÅ«ta-ƱÄį¹a-dassane
šš Upekkha as one of the ā®ļø4bv (brahma vihÄra)
AN 6.13 upekkha is escape from rÄga
šš Upekkha indriya, vedana
SN 36.31 nir-Ämisa-suttaį¹ (SN 36 is focused on vedana)
SN 36.22 five kinds of vedana
SN 48.36 upekkha-indriya covers both bodily and mental
SN 48.37 mapping between indriya and vedana
7.7.2 - šš Upekkha in the ššJhÄnas
Upekkha appears explicitly in š3rd and š 4th jhÄna. For the first two jhÄnas, perhaps pÄ«ti and sukha as a vedana are too dominant and āloudā for upekkha to be a noticable or practical.
The traditional interpretation of upekkha is one of passive attitude of equanimity, but a number of passages upekkha has a more investigative, insightful function.
AN 3.102 balancing viriya, samadhi, and upekkha
AN 7.61 working with S&S in vipassana role
MN 138.1 (Buddha says in brief: use upekkha to see consciousness not scattered externally or stuck internally)
MN 140.10 - (only equanimous-observation remains, goldsmith simile like AN 3.102 or formless attainments)
SN 46.3 as upekkha-sambojjhanga, ālooking upon the concentrated mindā
SN 36.31 section 3, examined under the vedana+indriya chapter, matches
AN 3.102 Nimittasutta
When this sutta is studied, in conjunction with AN 3.101,
it's clear, given this part precedes 6ab (superpowers) in both suttas,
it's talking about upekkha of 4th jhana, and how to tune it for realizing nirvana.
Here, mentioning that too much upekkha might upset the balance of samadhi, amounts to saying we need more pacification and calmness and less vipassana investigation.
Sace, bhikkhave, adhi-cittam-anuyutto bhikkhu ekantaį¹ paggaha-nimittaį¹yeva manasi kareyya,
If he were to attend solely to the theme of uplifted energy,
į¹hÄnaį¹ taį¹ cittaį¹ uddhaccÄya saį¹vatteyya.
itās possible that his mind would tend to restlessness.
Sace, bhikkhave, adhi-cittam-anuyutto bhikkhu ekantaį¹ upekkhÄ-nimittaį¹yeva manasi kareyya,
If he were to attend solely to the theme of equanimity,
į¹hÄnaį¹ taį¹ cittaį¹ na sammÄ samÄdhiyeyya ÄsavÄnaį¹ khayÄya.
itās possible that his mind would not be rightly concentrated for the ending of the effluents.
AN 5.28 After 4 jhanas+similes, Reviewing-sign
upekkha and āpaccavekkhaā both have the verb āikkhatiā in there, which means āto look atā.
Puna ca-paraį¹, bhikkhave, bhikkhuno |
Again, and-furthermore, *********, ******** |
paccaĀvekĀkhaĀį¹ÄĀ-nimittaį¹ sug-gahitaį¹ hoti |
(the) reviewing-sign {has been} well-grasped ****, |
su-manasikataį¹ sÅ«-(u)padhÄritaį¹ sup-paį¹ividdhaį¹ paƱƱÄya. |
well-attended, well-sustained, well-penetrated (by) wisdom. |
simile grasped object well
SeyyathÄpi, bhikkhave, |
just-as, ********, |
aƱƱova aƱƱaį¹ paccavekkheyya, |
one [person] {may-review} another {**************}, |
į¹hito vÄ nisinnaį¹ paccavekkheyya, |
{or} (as) one-standing ** {may-review} one-sitting-down {**************}, |
nisinno vÄ nipannaį¹ paccavekkheyya. |
{or} (as) one-sitting-down ** {may-review} one-lying-down {**************}, |
Evamevaį¹ kho, bhikkhave, bhikkhuno |
Even-so, monks, ********* |
paccaĀvekĀkhaĀį¹ÄĀ-nimittaį¹ sug-gahitaį¹ hoti |
(the) reviewing-sign {has been} well-grasped ****, |
su-manasikataį¹ sÅ«-(u)padhÄritaį¹ sup-paį¹ividdhaį¹ paƱƱÄya. |
well-attended, well-sustained, well-penetrated (by) wisdom. |
Ariyassa, bhikkhave, paƱc-aį¹
gikassa sammÄ-ĀsamÄĀdhissa |
(of the) Noble, ********, five-factored right-concentration, |
ayaį¹ paƱcamÄ bhÄvanÄ. (5) |
this (is the) fifth development. |
(suitable basis refrain)
Evaį¹ bhÄvite kho, bhikkhave, bhikkhu |
thus developed ***, *********, ******* |
ariye paƱcaį¹
gike sammÄĀ-samÄĀdhimhi |
(the) noble five-factored right-concentration |
evaį¹ bahulÄ«kate |
thus pursued, |
yassa yassa abhiƱĀƱÄĀ-sacchiĀkaraį¹Ä«Āyassa dhammassa |
whatever such direct-knowledge-fit-to-be-realized state, |
cittaį¹ abhi-ninnÄmeti abhiƱĀƱÄĀsacchiĀkiriyÄya, |
(if his) mind ****-inclines-toward-that (then that) direct-knowledge-is-realized, |
tatra tatreva sakĀkhiĀ-bhabbaĀtaį¹ pÄpuį¹Äti |
(if) there in-that-place before-one's-eyes--(the)-capability to-attain |
sati sati Äyatane. |
has suitable basis. |
AN 5.26: uses samadhi nimitta from AN 5.28 to enter jhÄna and onwards
ā¦ āpuna ca-paraį¹, bhikkhave, bhikkhuno |
āAgain, and-furthermore, |
(...instead of using the previous methods describedā¦) |
(...instead of using the previous methods describedā¦) |
api ca khvassa |
but he has |
aƱƱataraį¹ samÄdhi-nimittaį¹ sug-gahitaį¹ hoti |
(a) certain concentration-sign well-grapsped ****, |
su-manasi-kataį¹ s-Å«padhÄritaį¹ sup-paį¹ividdhaį¹ paƱƱÄya |
well-attended-to, well-sustained, well-penetrated (with) wisdom |
(refrain: 7sb ā jhÄna ā arahantship)
tathÄ tathÄ so tasmiį¹ |
like-that, accordingly, he ****** |
(ā¦ refrain: 7sb ā jhÄna ā arahantship ... ) |
(ā¦ refrain: 7sb ā jhÄna ā arahantship ... ) |
An-anuppattaį¹ vÄ an-uttaraį¹ yogak-khemaį¹ |
(the) un-reached un-surpassed security-from-the-yoke |
Anu-pÄpuį¹Äti. |
(he) reaches.ā |
AN 7.38 seems to overlap with AN 46.2 dhamma-vicaya-bojjhanga
AN 7.38 paį¹hama-paį¹isambhidÄ-suttaį¹ |
AN 7.38 first-analytical-knowledges-discourse |
āsattahi, bhikkhave, dhammehi |
"[with] seven-of-these, *********, things, |
samannÄgato bhikkhu na-cirasseva |
possessed (by a) monk, (in) no-long-time |
catasso paį¹isambhidÄ sayaį¹ |
four analytical-knowledges, ***** |
abhiĆ±Ć±Ä sacchikatvÄ upasampajja vihareyya. |
(with) direct-knowledge (he) realizes (and) abides. |
katamehi sattahi? |
Which seven? |
idha, bhikkhave, bhikkhu |
āHere, monks, a monk [does the following] |
(1) āidaį¹ me cetaso lÄ«nattanāti |
(1) a bhikkhu understands as it really is: |
yathÄbhÅ«taį¹ pajÄnÄti; |
āThis is mental sluggishness in me.ā |
(2) ajjhattaį¹ saį¹khittaį¹ vÄ cittaį¹ |
(2) Or when the mind is constricted internally, |
āajjhattaį¹ me saį¹khittaį¹ cittanāti |
he understands as it really is: |
yathÄbhÅ«taį¹ pajÄnÄti; |
āMy mind is constricted internally.ā |
(3) bahiddhÄ vikkhittaį¹ vÄ cittaį¹ |
(3) Or when his mind is distracted externally, |
ābahiddhÄ me vikkhittaį¹ cittanāti |
he understands as it really is: |
yathÄbhÅ«taį¹ pajÄnÄti; |
āMy mind is distracted externally.ā |
(4) tassa viditÄ vedanÄ uppajjanti, |
(4) He knows feelings as they arise, |
viditÄ upaį¹į¹hahanti, |
as they remain present, |
viditÄ abbhatthaį¹ gacchanti; |
as they disappear; |
(5)viditÄ saĆ±Ć±Ä uppajjanti, |
(5) he knows perceptions as they arise, |
viditÄ upaį¹į¹hahanti, |
as they remain present, |
viditÄ abbhatthaį¹ gacchanti; |
as they disappear; |
(6)viditÄ vitakkÄ uppajjanti, |
(6) he knows thoughts as they arise, |
viditÄ upaį¹į¹hahanti, |
as they remain present, |
viditÄ abbhatthaį¹ gacchanti; |
as they disappear. |
(7) sappÄyÄsappÄyesu kho panassa dhammesu hÄ«nappaį¹Ä«tesu kaį¹hasukkasappatibhÄgesu nimittaį¹ suggahitaį¹ hoti sumanasikataį¹ sÅ«padhÄritaį¹ suppaį¹ividdhaį¹ paƱƱÄya. |
(7) Then, among qualities suitable and unsuitable, |
|
inferior and superior, |
imehi kho, bhikkhave, |
dark and bright along with their counterparts, |
sattahi dhammehi samannÄgato bhikkhu |
he has grasped the mark well, |
nacirasseva catasso paį¹isambhidÄ sayaį¹ |
attended to it well, |
abhiĆ±Ć±Ä sacchikatvÄ upasampajja vihareyyÄāti. |
reflected upon it well, |
sattamaį¹. |
and penetrated it well with wisdom. |
|
When he possesses these seven qualities, |
|
a bhikkhu might soon realize for himself with direct knowledge the four analytical knowledges and acquire mastery over them.ā |
AN 7.39 same as AN 7.38
except instead of āa monkā, protaganist is sariputta
AN 7.61 Moggallana fighting drowsiness
Moggallana, master of 4ip, 4 jhanas, is probably drowsy in 4th jhÄna, and needs to ādownshiftā into first jhana to raise the energy of the body. Note how āupekkhaā is used, it has a vipassana role, not a passive equanimity.
(2. Recall dhamma using V&V, thinking and evaluation, and upekkha)
ā¦ āno ce te evaį¹ viharato |
āBut if by doing this |
taį¹ middhaį¹ pahÄ«yetha, |
That drowsiness (is) {not} removed, |
tato tvaį¹, moggallÄna, |
Then ****, *********, |
yathÄ-sutaį¹ yathÄ-pariyattaį¹ dhammaį¹ |
{with the Dhamma} as-heard (and) as-memorized *******, |
cetasÄ anu-vitakkeyyÄsi anu-vicÄreyyÄsi, |
mentally re-think (and) re-examine (that), |
manasÄ an-upekkheyyÄsi. |
(in your) mind consider-it-carefully. |
į¹hÄnaį¹ kho panetaį¹ vijjati yaį¹ te evaį¹ viharato |
"Itās possible that by doing this |
taį¹ middhaį¹ pahÄ«yetha. |
that drowsiness (is) removed. " |
MN 140 upekkha of 4th jhana tightly coupled with luminous mind
MN 140 upekkha described here like j4š ÄneƱjaā” and the aloka sanna of AN 6.29.
7.7.3 - šš Upekkha in 7sbāļø
Upekkha in the 4th jhana, and upekkha-sambojjhanga (7th awakening factor) are the same.
AN 10.1 ā AN 10.5 upekkha => yathÄ-bhÅ«ta-ƱÄį¹a-dassane
The slot in the 7sb following samadhi, where upekkha normally goes, has yathÄ-bhÅ«ta-ƱÄį¹a-dassane, seeing reality according to how it has become for knowledge and vision.
Then the process for arahantship follows that : disenchantment, dispassionā¦ etc.
so you can see upekkha is not just a passive attitude of equanimity as most people translate it.
Upekkha = āequanimous-observationā, I.e. vipassana that leads to liberation. This is the upekkha of 3rd jhana, 4th jhana, equivalent to upekkha-sambojjhanga awakening factor.
7.7.3.10 - šš Upekkha in 7sbā leads to awakening, not passive indifference
7.7.3.10.1 - šš Upekkha in 7sbā with Snp 5
http://notesonthedhamma.blogspot.com/2023/03/upekkha-equanimous-observation-in-kn.html
also see JSTš„Ŗ 5
JSTš„Ŗ and Upekkha (equanimous-observation) in KN Snp 5 pÄrÄyana is about 16 brahman jhÄna meditators
KN Snp 5 pÄrÄyana is about 16 brahman jhÄna meditators, asking the Buddha the way to nirvana.
They could do jhÄna, and some of them the formless attainments, before meeting the Buddha.
(There goes Ajahn Brahm's unfounded idea that the Buddha invented jhÄna)
KN Snp is all verse.
And in verse, sometimes they'll use a slight variant of a word.
Because Snp 5 context is 16 jhÄna meditators asking about nirvana, we can establish these variants for upekkha are equivalent in meaning.
Upekkha equivalents in jhÄna context
upekkha = upa + āikkh
āikkh = looking at: root. āikkhļ½„1 a (see, mark)
upekkhÄ (3rd + 4th jhÄna context, 4th brahma-vihÄra, upekkha as 7th awakening factor)
fem. looking on; mental poise; mental balance; equanimity; equipoise; non-reactivity; composure [upa + āikkh + Ä] ā
upekkha (ordinary non-jhÄna context)
adj. disinterested, unaffected ā
avekkhanta
prp. (+acc) seeing; regarding; viewing; considering; lit. looking down [ava + āikkh + a + nta] ā
samavekkhiya
ger. (+acc) considering; reflecting (on); lit. looking down together [saį¹ + ava + āikkh + iya] ā
pekkhamÄna
prp. (+acc) seeing; observing [pa + āikkh + a + mÄna] ā
KN Snpā 5.7 UPASÄŖVA-MÄį¹AVA-PUCCHÄ: THE QUESTIONS OF UPASIVA
(2022 SP-FLUENT translation by frankkā derived from B. Sujatoā)
UpasÄ«va-mÄį¹ava-pucchÄ
5.7 The Questions of Upasiva
āEko ahaį¹ sakka mahantamoghaį¹,
āAlone and independent, O Sakyan,ā
(iccÄyasmÄ upasÄ«vo)
(said Venerable Upasiva,)
Anissito no visahÄmi tÄrituį¹;
āI am not able to cross the great flood.
Ärammaį¹aį¹ brÅ«hi samantacakkhu,
Tell me a support, All-seer,
Yaį¹ nissito oghamimaį¹ tareyyaį¹ā.
depending on which I may cross this flood.ā
āÄkiƱcaƱƱaį¹ pekkhamÄno satimÄ,
ā[In the dimension of] nothingness, equanimously-observing and remembering [the Dharma],ā
(upasÄ«vÄti bhagavÄ)
(replied the Buddha,)
... upekkha is a factor in all 7 perception attainments (4 jhÄnas + first 3 formless), see MN 111.
KN Snpā 5.13 BhadrÄvudhamÄį¹avapucchÄ: The Questions of BhadrÄvudha
āÄdÄnataį¹haį¹ vinayetha sabbaį¹,
āDispel all acquisitive craving,ā
(bhadrÄvudhÄti bhagavÄ
replied the Buddha,
Uddhaį¹ adho tiriyaƱcÄpi majjhe;
āabove, below, all round, between.
Yaį¹ yaƱhi lokasmimupÄdiyanti,
For MÄra pursues a person
Teneva mÄro anveti jantuį¹.
using whatever they grasp in the world.
TasmÄ pajÄnaį¹ na upÄdiyetha,
So let a rememberful monk who understands
Bhikkhu sato kiƱcanaį¹ sabbaloke;
not grasp anything in all the world,
ÄdÄnasatte iti pekkhamÄno,
observing that these people who cling to the domain of death Normanās suggestion to read ÄdÄnasatte (against Niddesa) as locative singular would be tempting were it not that at snp5.13:4.3 and thag19.1:20.3 iti pekkhamÄno qualifies the former part of the line.
Pajaį¹ imaį¹ maccudheyye visattanāti.
are clinging to attachment.ā
KN Snpā 5.14 Udaya-mÄį¹ava-pucchÄ: The Questions of Udaya
KukkuccÄnaį¹ nivÄraį¹aį¹.
regrets being warded off. [These are referencing the five hindrances]
UpekkhÄ-sati-saį¹-suddhaį¹,
[fourth jhÄna is] equanimous observation & [Dharma] remembrance purified,
dhammatakkapurejavaį¹;
with āøDharma-thoughts [of first jhÄna] preceding that.
KN Snpā 5.16 MogharÄjamÄį¹avapucchÄ: The Questions of MogharÄjÄ
Evaį¹ abhikkantadassÄviį¹,
So Iāve come in need with a question
atthi paƱhena Ägamaį¹;
to the one of excellent vision.
Kathaį¹ lokaį¹ avekkhantaį¹,
How to look upon the world
maccurÄjÄ na passatiā.
so the King of Death wonāt see you?ā
āSuƱƱato lokaį¹ avekkhassu,
āLook upon the world as empty,
MogharÄja sadÄ sato;
MogharÄjÄ, ever rememberful.
AttÄnudiį¹į¹hiį¹ Å«hacca,
Having uprooted the view of self,
Evaį¹ maccutaro siyÄ;
you may thus cross over death.
Evaį¹ lokaį¹ avekkhantaį¹,
Thatās how to look upon the world
MaccurÄjÄ na passatÄ«āti.
so the King of Death wonāt see you.ā
KN Snpā 5.17 Piį¹
giya-mÄį¹ava-pucchÄ: The Questions of Piį¹
giya
āTaį¹hÄdhipanne manuje pekkhamÄno,
āObserving people sunk in craving,ā
(piį¹
giyÄti bhagavÄ)
replied the Buddha,
SantÄpajÄte jarasÄ parete;
ātormented, mired in old age;
TasmÄ tuvaį¹ piį¹
giya appamatto,
therefore, Piį¹
giya, being assiduous,
Jahassu taį¹haį¹ apunabbhavÄyÄāti.
give up craving so as not to be reborn.ā
KN Snpā 1.6 ParÄbhava: Downfalls
Not in Snp 5 pÄrÄyana chapter, but this context of 'noble person' obviously means a jhÄna context, hence upekkha of the jhÄnas.
Ete parÄbhave loke,
Seeing these downfalls in the world,
Paį¹įøito samavekkhiya;
an astute and noble person,
Ariyo dassanasampanno,
accomplished in vision,
Sa lokaį¹ bhajate sivanāti.
will enjoy a world of grace.ā
7.7.4 - šš Upekkha as one of the ā®ļø4bv (brahma vihÄra)
AN 6.13 upekkha is escape from rÄga
1265This text uses the word rÄga, which in this context probably means personal bias rather than sensual desire. Interestingly, at MN I 424,33ā34, upekkhÄ is opposed to paį¹igha, aversion, the polar opposite of rÄga. Given that upekkhÄ is a state of inner poise beyond both attraction and repulsion, it is not surprising to find it offered as the antidote to the two opposed qualities.
7.7.5 - šš Upekkha indriya, vedana
SN 36.31 nir-Ämisa-suttaį¹ (SN 36 is focused on vedana)
(3 types of pīti)
(3 types of sukha)
(3 types of upekkha)
(3 types of vimokkho / liberation)
(3 types of upekkha
(3.1 s'-ÄmisÄ upekkha / of the flesh upekkha)
arises based on 5kg = paƱca kÄmaguį¹Ä, five sensuality-strings.
(3.2 nirÄmisaį¹ upekkha / not of the flesh equanimity)
STED 4th jhana formula given here.
(3.3 nir-ÄmisÄ nir-ÄmisatarÄ upekkha / surpassing spiritual equanimity)
Connection to paccavekkhati, and nails the quality of 4th jhana from 3.2 did to get 3.3
SN 36.22 five kinds of vedana
KatamÄ ca, bhikkhave, paƱca vedanÄ? |
And what are the five feelings? |
Sukhindriyaį¹, dukkhindriyaį¹, somanassindriyaį¹, domanassindriyaį¹, upekkhindriyaį¹ā |
The faculties of pleasure, pain, happiness, sadness, and equanimity. ā¦ |
SN 48.36 upekkha-indriya covers both bodily and mental
ākatamaƱca, bhikkhave, upekkhā-indriyaį¹?
āwhat, ************, (is the) equanimity-faculty?
yaį¹ kho, bhikkhave,
Whatever ***, ************,
kÄyikaį¹ vÄ cetasikaį¹ vÄ
bodily or mental **
nāeva-sÄtaį¹ nāÄ-sÄtaį¹ vedayitaį¹ ā
Neither-satisfying nor-non-satisfying-feeling ā
idaį¹ vuccati, bhikkhave, upekkh'-indriyaį¹.
that (is) called, *********, equanimity-faculty.
imÄni kho, bhikkhave, paƱcā-indriyÄnÄ«āti.
these indeed, ***********, [are the] five-faculties.ā
SN 48.37 mapping between indriya and vedana
(sukha indriya = physical pleasure)
(dukkha indriya = physical pain)
(so-manssa indriya = mental happiness)
(do-manssa indriya = mental un-happiness)
(upekkha indriya = both physical and mental equanimity)
(sukha vedana = sukha indriya + so-manssa indriya,. Similar for dukkha)
7.7.6 - V&Vš &Ušš
VVU together: anu-vitakka, anu-vicara, anu-upekkha
https://notesonthedhamma.blogspot.com/2019/03/v-anu-vitakka-anu-vicara-anu-upekkha.html
jhana factors that do vipassana
Here are all the suttas that mentions these 3 factors together V&Vš and šš Upekkha
vimuttÄyatanasuttaį¹ (AN 5.26)
paį¹hamadhammavihÄrÄ«suttaį¹ (AN 5.73)
dutiyadhammavihÄrÄ«suttaį¹ (AN 5.74)
dutiyasaddhammasammosasuttaį¹ (AN 5.155)
Änandasuttaį¹ (AN 6.51), para. 4
phaggunasuttaį¹ (AN 6.56), para. 14 ā
pacalÄyamÄnasuttaį¹ (AN 7.61), para. 3 ā
DN 33
DN 34
AN 5.26 V&V&U occur in #4,
but also look at 1,2,3, and notice that samadhi and first jhana are closely involved in hearing Dhamma, teaching, speaking Dhamma to teach others, V&V thinking and Upekkha (equanimous observation) of Dhamma. This is why SN 36.11 it's said that speech ceases in first jhana. It's exactly this kind of context, and sets a boundary condition where the energy required to speak, vibrate vocal cords and flap lips energetically is too intensive to give a sufficient kaya-passaddhi to maintain a first jhana.
(hyperlinks here to click)
AN 5.26 (Concise version with ellisions)
(1) First jhÄna possible while hearing live dhamma talk
(2) Giving a dhamma talk leads to himself getting jhÄna
(3) Reciting memorized dhamma passage leads to jhÄna
(4) first jhÄna possible while thinking and pondering memorized dhamma
(5) No V&V, undirected samÄdhi into 2nd jhÄna or higher
(conclusion)
AN 5.73:
this is is clear that the samatha, V&V&U are all factors in the context of jhana
4. Not Dhamma-dweller: no samatha, excessive V&V)
4. ā¦ āpuna caparaį¹, bhikkhu, bhikkhu
4. āThen there is the case where a monk
yathÄ-sutaį¹
takes the Dhamma as he has heard
yathÄ-pariyattaį¹ dhammaį¹
& studied it
cetasÄ anu-vitakketi anu-vicÄreti
and thinks about it, evaluates it,
manas-Än-upekkhati.
and examines it with his intellect.
so tehi dhamma-vitakkehi divasaį¹ atinÄmeti,
He spends the day in Dhamma-thinking.
riƱcati paį¹isallÄnaį¹,
He neglects seclusion.
nÄnuyuƱjati ajjhattaį¹ ceto-samathaį¹.
He doesnāt commit himself to internal tranquility of awareness.
ayaį¹ vuccati, bhikkhu ā
This is called
ābhikkhu vitakka-bahulo,
a monk who is keen on thinking,
no dhammavihÄrÄ«āā.
not one who dwells in the Dhamma.
...
(5. Dhamma-dweller: has samatha, memorized dhamma but not too much V&V)
...
anuyuƱjati ajjhattaį¹ cetosamathaį¹.
He commits himself to internal tranquility of awareness.
evaį¹ kho, bhikkhu, bhikkhu dhammavihÄrÄ« hoti.
This is called a monk who dwells in the Dhamma.
(conclusion: do jhÄna!)
ā¦ āiti kho, bhikkhu, desito mayÄ pariyattibahulo, desito paƱƱattibahulo, desito sajjhÄyabahulo, desito vitakkabahulo, desito dhammavihÄrÄ«.
āNow, monk, I have taught you the person who is keen on study, the one who is keen on description, the one who is keen on recitation, the one who is keen on thinking, and the one who dwells in the Dhamma.
yaį¹ kho, bhikkhu VAR, satthÄrÄ karaį¹Ä«yaį¹ sÄvakÄnaį¹ hitesinÄ anukampakena anukampaį¹ upÄdÄya, kataį¹ vo taį¹ mayÄ.
Whatever a teacher should doāseeking the welfare of his disciples, out of sympathy for themāthat have I done for you.
etÄni, bhikkhu, rukkhamÅ«lÄni,
Over there are the roots of trees;
etÄni suƱƱÄgÄrÄni.
over there, empty dwellings.
jhÄyatha, bhikkhu, mÄ pamÄdattha,
Practice jhÄna, monk. Donāt be heedless.
mÄ pacchÄ vippaį¹isÄrino ahuvattha.
Donāt later fall into regret.
ayaį¹ vo amhÄkaį¹ anusÄsanÄ«āti.
This is our message to you.ā
AN 5.74 (sequel to above)
explains the difference between V&V&U outside of four jhanas,
to the V&V&U within 4 jhanas (ceto-samatha).
Puna caparaį¹, bhikkhu, bhikkhu yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ cetasÄ anuvitakketi anuvicÄreti manasÄnupekkhati, uttari cassa paƱƱÄya atthaį¹ nappajÄnÄti.
Furthermore, a monk thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they donāt understand the higher meaning.
Ayaį¹ vuccati, bhikkhu: ābhikkhu vitakkabahulo, no dhammavihÄrÄ«ā.
That monk is called one who thinks a lot, not one who lives by the teaching.
Idha, bhikkhu, bhikkhu dhammaį¹ pariyÄpuį¹Ätiā
Take a monk who memorizes the teachingā
suttaį¹, geyyaį¹, veyyÄkaraį¹aį¹, gÄthaį¹, udÄnaį¹, itivuttakaį¹, jÄtakaį¹, abbhutadhammaį¹, vedallaį¹;
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
uttari cassa paƱƱÄya atthaį¹ pajÄnÄti.
And they do understand the higher meaning.
Evaį¹ kho, bhikkhu, bhikkhu dhammavihÄrÄ« hoti.
Thatās how a monk is one who lives by the teaching.
AN 5.155 not doing V&V&U leads to decline of Dhamma
Puna caparaį¹, bhikkhave, bhikkhÅ« yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ na cetasÄ anuvitakkenti anuvicÄrenti manasÄnupekkhanti.
Furthermore, the monks donāt think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it.
Ayaį¹, bhikkhave, paƱcamo dhammo saddhammassa sammosÄya antaradhÄnÄya saį¹vattati.
This is the fifth thing that leads to the decline and disappearance of the true teaching.
AN 6.51 again V&V&U in oral tradition learning context
this sutta gives nice detail of how learning and memorizing, finding teachers to ask right questions, works in the oral tradition. And makes it absolutely clear why V&V has to mean thinking and evaluation - not a frozen trance for first jhana.
āIdhÄvuso sÄriputta, bhikkhu dhammaį¹ pariyÄpuį¹Ätiā
āReverend SÄriputta, take a monk who memorizes the teachingā
suttaį¹ geyyaį¹ veyyÄkaraį¹aį¹ gÄthaį¹ udÄnaį¹ itivuttakaį¹ jÄtakaį¹ abbhutadhammaį¹ vedallaį¹.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ vitthÄrena paresaį¹ deseti, yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ vitthÄrena paresaį¹ vÄceti, yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ vitthÄrena sajjhÄyaį¹ karoti, yathÄsutaį¹ yathÄpariyattaį¹ dhammaį¹ cetasÄ anuvitakketi anuvicÄreti manasÄnupekkhati.
Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider the teaching in their heart, examining it with the mind.
AN 6.56 jhana not explicitly mentioned, but...
do you seriously think V&V&U is occuring in ordinary thinking, outside of four jhanas, to attain arahantship?
(hyperlinks to click here)
AN 6.56 Phagguna
(all 6 scenarios refer to time of death, hearing Dhamma, using V&V)
(1. Has 5 lower fetters ā after Buddha talk ā rid of 5 lower fetters )
(2. Has 5 lower fetters ā after Buddhaās disciple talk ā rid of 5 lower fetters )
(3. Has 5 lower fetters ā after using V&V&U on memorized dhamma ā rid of 5 lower fetters )
(4. Rid of 5 lower fetters ā after Buddha talk ā becomes arahant )
(5. Rid of 5 lower fetters ā after Buddhaās disciple talk ā becomes arahant )
(6. Rid of 5 lower fetters ā after using V&V&U on memorized dhamma ā becomes arahant )
AN 7.61 Doesn't explicitly mention 4 jhanas here, but...
Moggallana attained arahantship in 2 weeks time, not too long after meeting Buddha, is the poster child for the 4ip (iddhipada, basically synonymous of mastery of 4th jhana). This sutta is about ways to overcome drowsiness. Knowing all this about moggallana, when is ever not in 4th jhana quality of mind? When he's tired and needs sleep, or food coma.
AN 7.61 PacalÄyana
(1. donāt attend to the perception that made you drowsy)
(2. Recall dhamma using V&V, thinking and evaluation, and upekkha)
(3. Recite that dhamma out loud, vocally)
(4. Pull your earlobes and rub your limbs)
(5. Stand up, wash eyes with water, look at stars in sky)
(6. STED ASMK: luminosity perception all day all night)
(7. Start walking meditation)
(Lie down in lion posture as last resort)
(donāt sociaize with lay people too much, causes restlessness)
(donāt say confrontational things)
(Buddha praises secluded meditation areas)
(conclusion: brief summary of path to arahantship)
DN 33 same passage as AN 5.26
DN 33 basically is a giant sutta composed of smaller suttas including AN 5.26
DN 34
not sure where the V&V&U are, might be elided out of some editions
7.7.7 - Upekkhašš without V&Vš : manas-Än-upekkhitÄ
Very similar to the V&V&U scenario, itās an oral tradition, requiring samadhi to hear, memorize with sati, think about with upekkha.
STED āøDhamma beautiful in beginning, middle, end
Puna caparaį¹, Ävuso, bhikkhu |
"Furthermore, friends, a monk |
bahu-s-suto hoti |
{is one who has} {heard & learned}-much, |
suta-dharo |
(that which he has) heard-(he)-remembers, |
suta-sannicayo. |
(that which he has) heard-(he)-accumulates. |
Ye te āødhammÄ |
Those āøDhamma-[teachings] |
Ädi-kalyÄį¹Ä |
(in the) beginning - (they are) - beautiful, |
majjhe-kalyÄį¹Ä |
(in the) middle - (they are) - beautiful, |
pariyosÄna-kalyÄį¹Ä |
(in the) end - (they are) - beautiful, |
s-ÄtthÄ sabyaƱjanÄ |
meaningful (and) well-phrased, |
kevala-paripuį¹į¹aį¹ pari-suddhaį¹ |
{describing a} perfectly-complete, entirely-pure |
brahma-cariyaį¹ abhi-vadanti, |
holy-life {**********}, |
tathÄrÅ«pÄssa āødhammÄ |
(in) such āøDhamma-[teachings] |
bahus-sutÄ honti |
(which they've) {heard & learned}-much, |
dhÄtÄ |
remembering (them), |
vacasÄ paricitÄ |
(through) vocal-recitation practiced, |
manas-Än-upekkhitÄ |
mentally-scrutizing (them), |
diį¹į¹hiyÄ su-p-paį¹ividdhÄ. |
(and by) view well-penetrated." |
manasÄnupekkhitÄ diį¹į¹hiyÄ (29 occurrrences)
saį¹
gÄ«tisuttaį¹, dasakaį¹ (DN 33.13), para. 3 ā
dasuttarasuttaį¹, aį¹į¹ha dhammÄ (DN 34.9), para. 6 ā
sekhasuttaį¹ (MN 53.1), para. 7 ā
gopakamoggallÄnasuttaį¹ (MN 108.1), para. 11 ā
mahÄsuƱƱatasuttaį¹ (MN 122.1), para. 14 ā
sÄ«lavantasuttaį¹ (AN 5.87), para. 1 ā
therasuttaį¹ (AN 5.88), para. 2 ā
therasuttaį¹ (AN 5.88), para. 4 ā
sutadharasuttaį¹ (AN 5.96), para. 1 ā
cÄtuddisasuttaį¹ (AN 5.109), para. 1 ā
yassaį¹disaį¹suttaį¹ (AN 5.134), para. 3 ā
dutiyapatthanÄsuttaį¹ (AN 5.136), para. 4 ā
piyasuttaį¹ (AN 5.232), para. 2 ā
vitthatadhanasuttaį¹ (AN 7.6), para. 6 ā
paƱƱÄsuttaį¹ (AN 8.2), para. 5 ā
paƱƱÄsuttaį¹ (AN 8.2), para. 13 ā
paį¹hamanÄthasuttaį¹ (AN 10.17), para. 2 ā
dutiyanÄthasuttaį¹ (AN 10.18), para. 3 ā
ubbÄhikÄsuttaį¹ (AN 10.33), para. 1 ā
upasampadÄsuttaį¹ (AN 10.34), para. 1 ā
kusinÄrasuttaį¹ (AN 10.44), para. 5 ā
bhaį¹įøanasuttaį¹ (AN 10.50), para. 5 ā
adhimÄnasuttaį¹ (AN 10.86), para. 8 ā
Ähuneyyasuttaį¹ (AN 10.97), para. 3 ā
subhÅ«tisuttaį¹ (AN 11.14), para. 5 ā
subhÅ«tisuttaį¹ (AN 11.14), para. 17 ā
KN Nidd II, khaggavisÄį¹asutto, tatiyavaggo, para. 36 ā
bahussutaį¹ dhammadharaį¹ bhajethÄti bahussuto hoti mitto sutadharo sutasannicayo. ye te dhammÄ ÄdikalyÄį¹Ä majjhekalyÄį¹Ä pariyosÄnakalyÄį¹Ä sÄtthaį¹ sabyaƱjanaį¹ kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ abhivadanti, tathÄrÅ«pÄssa dhammÄ bahussutÄ honti dhÄtÄ vacasÄ paricitÄ manasÄnupekkhitÄ diį¹į¹hiyÄ suppaį¹ividdhÄ. dhammadharanti dhammaį¹ dhÄrentaį¹ ā suttaį¹ geyyaį¹ veyyÄkaraį¹aį¹ gÄthaį¹ udÄnaį¹ itivuttakaį¹ jÄtakaį¹ abbhutadhammaį¹ vedallaį¹. bahussutaį¹ dhammadharaį¹ bhajethÄti bahussutaƱca dhammadharaƱca mittaį¹ bhajeyya saį¹bhajeyya seveyya niseveyya saį¹seveyya paį¹iseveyyÄti ā bahussutaį¹ dhammadharaį¹ bhajetha.
KN Nidd II, khaggavisÄį¹asutto, catutthavaggo, para. 61 ā
aneįø·amÅ«go sutavÄ satÄ«mÄti. aneįø·amÅ«goti so paccekasambuddho paį¹įøito paƱƱavÄ buddhimÄ Ć±Äį¹Ä« vibhÄvÄ« medhÄvÄ«. sutavÄti so paccekasambuddho bahussuto hoti sutadharo sutasanniccayo. ye te dhammÄ ÄdikalyÄį¹Ä majjhekalyÄį¹Ä pariyosÄnakalyÄį¹Ä sÄtthaį¹ sabyaƱjanaį¹ kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ abhivadanti, tathÄrÅ«pÄssa dhammÄ bahussutÄ honti dhÄtÄ vacasÄ paricitÄ manasÄnupekkhitÄ diį¹į¹hiyÄ suppaį¹ividdhÄ. satÄ«mÄti so paccekasambuddho satimÄ hoti paramena satinepakkena samannÄgatattÄ cirakatampi cirabhÄsitampi saritÄ anussaritÄti ā aneįø·amÅ«go sutavÄ satÄ«mÄ.
KN Peį¹, 2. sÄsanapaį¹į¹hÄnadutiyabhÅ«mi, , para. 48 ā
sotÄnugatesu dhammesu vacasÄ paricitesu manasÄnupekkhitesu diį¹į¹hiyÄ suppaį¹ividdhesu paƱcÄnisaį¹sÄ pÄį¹ikaį¹
khÄ. idhekaccassa bahussutÄ dhammÄ honti dhÄtÄ apamuį¹į¹hÄ vacasÄ paricitÄ manasÄnupekkhitÄ diį¹į¹hiyÄ suppaį¹ividdhÄ, so yuƱjanto ghaį¹ento vÄyamanto diį¹į¹heva dhamme visesaį¹ pappoti. no ce diį¹į¹heva dhamme visesaį¹ pappoti, gilÄno pappoti. no ce gilÄno pappoti, maraį¹akÄlasamaye pappoti. no ce maraį¹akÄlasamaye pappoti, devabhÅ«to pÄpuį¹Äti. no ce devabhÅ«to pÄpuį¹Äti, tena dhammarÄgena tÄya dhammanandiyÄ paccekabodhiį¹ pÄpuį¹Äti.
MN 122 slight variation on above pericope
ā¦ 192. āna kho, Änanda, arahati sÄvako satthÄraį¹ anubandhituį¹, yadidaį¹ suttaį¹ geyyaį¹ veyyÄkaraį¹aį¹ tassa hetu VAR. taį¹ kissa hetu? dÄ«gharattassa VAR hi te, Änanda, dhammÄ sutÄ dhÄtÄ vacasÄ paricitÄ manasÄnupekkhitÄ diį¹į¹hiyÄ suppaį¹ividdhÄ. yÄ ca kho ayaį¹, Änanda, kathÄ abhisallekhikÄ cetovinÄ«varaį¹asappÄyÄ ekantanibbidÄya virÄgÄya nirodhÄya upasamÄ abhiƱƱÄya sambodhÄya nibbÄnÄya saį¹vattati, seyyathidaį¹ ā appicchakathÄ santuį¹į¹hikathÄ pavivekakathÄ asaį¹saggakathÄ vÄ«riyÄrambhakathÄ sÄ«lakathÄ samÄdhikathÄ paƱƱÄkathÄ vimuttikathÄ vimuttiƱÄį¹adassanakathÄ ā evarÅ«piyÄ kho, Änanda, kathÄya hetu arahati sÄvako satthÄraį¹ anubandhituį¹ api paį¹ujjamÄno. |
āÄnanda, itās not proper for a disciple to follow after the Teacher to hear discourses, verses, or catechisms. Why is that? For a long time, Änanda, have you listened to the teachings, retained them, discussed them, accumulated them, examined them with your mind, and penetrated them well in terms of your views. But as for talk that is scrupulous, conducive to release of awareness, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & unbindingāi.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release: Itās for the sake of hearing talk of this sort that it is proper for a disciple to follow after the Teacher as if yoked to him. |
7.7.8 ā upekkha ā Misc.
ā ā MN 101.9 - (Equanimous-observation And how is exertion and striving fruitful?): Implied jhÄna samÄdhi context.
upa-pari-kkha: near synonym for upekkha
References
good reference, dmytroās pali term page
https://dhammawheel.com/viewtopic.php?t=5939
Assaji cmy
Pali Term: UpekkhÄ
Post by Assaji Ā» Mon Oct 11, 2010 8:18 pm
Hello Pali friends,
I feel I'm fond of upekkhÄ, but I'll try to deal with it equanimously.
There are several contexts of this term: upekkhha-indriya which is vedanaa, and upekkhaa as a factor of the fourth jhaana, the brahma-vihaara and a bojjhanga.
Upekkhha-indriya is a kind of vedanaa, 'neutral feeling', adukkham-asukha-vedanaa.
The other three contexts, in my opinion, point to almost identical meanings.
Argument 1. The sequence of four brahma viharas is consonant to the sequence of four jhanas.
According to Vimuttimagga and Visuddhimagga, three frist of brahmaviharas
can lead to three first jhanas, and upekkhaa can lead to fourth one, which has upekkhaa factor as its hallmark.
In the description of Buddhist path Brahma-viharas occupy about the same place as four jhanas.
See, for example, Udumbarika sutta (DN 20) where Brahma-viharas are placed exactly where jhanas usually belong, between overcoming hindrances and 'abhinna'.
Both jhanas and brahma viharas are placed between overcoming hindrances and formless jhanas.
"Brethren, who is the brother that has reached deva consciousness ?
Herein a brother, aloof from sensual delights (and so forth), having
attained to the First Rapture, or the Second or the Third or the Fourth
Rapture abides therein.
"Verily, brethren, this is the brother who has attained to deva
consciousness.
"Brethren, who is the brother that has attained to Brahmaconsciousness?
Herein, a brother dwells diffusing one quarter with thoughts of loving
kindness, compassion, sympathy and 'upekkhaa'; likewise the second
quarter, likewise the third quarter, likewise the fourth quarter. So
above, below, around, everywhere, and in all respects thus diffusing the
whole world, and with a heart full of loving-kindness (and so forth),
developed, grown great, measureless, benevolent and kindly, so he dwells.
"Verily, brethren, this is the brother that has reached Brahma
consciousness.
"Brethren, who is the brother that has reached the Imperturbable ?
Brethren, herein a brother, having gone utterly beyond all perception of
form and without thinking, about the perception of opposition' and
unmindful of the idea of diversity, attains to and abides in the sphere
of unbounded space. Having in all respects gone beyond the sphere of
unbounded space he attains to and abides in the sphere of infinity of
consciousness. Having in all respects gone beyond the sphere of infinity
of consciousness, he attains to and abides in the sphere of nothingness.
Having in all respects gone beyond the sphere of nothingness he attains
to and abides in the sphere of neither-pereeption-nor-non-perception.
"Verily, brethren, this brother has attained to the Imperturbable.
"Brethren, who is the brother that has attained to the Noble State?
Brethren, herein a brother knows as they really are This is Ill this is
Ill's cause ; this is Ill's cessation ; and this is the Path leading to
Ill's cessation.
Verily, brethren, this brother has attained to the Noble State."
http://awake.kiev.ua/dhamma/tipitaka/2S ... go-e2.html" onclick="window.open(this.href);return false;
http://www.accesstoinsight.org/ptf/dham ... /loka.html" onclick="window.open(this.href);return false;
Argument 2. The sequence of seven bojjhangas is illustrated in Dvedhavitakka sutta.
Last four bojjhangas (including upekkhaa) correspond to factors of jhanas.
So the meanings in these three contexts are almost identical.
What does 'upekkhaa' mean in these three contexts?
PED gives meanings like '"looking on", hedonic neutrality or indifference'.
Margaret Cone's dictionary continues this trend with 'disinteresedness'.
Is it truly the summit of Awakening factors, of Brahma-viharas, of jhanas - just plain indifference?
It turns out that these dictionary articles miss a lot.
In suttas 'upekkhaa' is indeed connected with 'looking on' (upa+ikkh), observation:
"And what is the still greater unworldly equanimity? When a taint-free monk looks upon his mind that is freed of greed, freed of hatred and freed of delusion, then there arises equanimity. This is called a 'still greater unworldly equanimity.'
"Now, O monks, what is worldly freedom? The freedom connected with the material. What is unworldly freedom? The freedom connected with the immaterial. And what is the still greater unworldly freedom? When a taint-free monk looks upon his mind that is freed of greed, freed of hatred, and freed of delusion, then there arises freedom."
http://www.accesstoinsight.org/canon/su ... 6-031.html" onclick="window.open(this.href);return false;
And what are the six kinds of renunciation 'upekkhaa'?
The 'upekkhaa' that arises when -- experiencing the inconstancy of those very forms, their change, fading, & cessation -- one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change:
This 'upekkhaa' goes beyond form, which is why it is called renunciation 'upekkhaa'.
(Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
http://www.accesstoinsight.org/canon/su ... mn137.html" onclick="window.open(this.href);return false;
Here 'upekkhÄ' is deep and wide seeing with discernment.
In the same sutta we read:
In this case the Tathagata is not satisfied nor is he sensitive to
satisfaction, yet he remains 'anavassuto', mindful, & alert.
Free from both satisfaction & dissatisfaction, he remains 'upekkhako',
mindful, & alert.
'upekkhako' is used interchangeably with 'anavassuto' - 'not leaking', 'free from lust and defilement'.
The jhanas are also described with a series of similes with calm and collected, non-dripping water.
Just as if a skilled bathman or bathman's apprentice would pour bath
powder into a brass basin and knead it together, sprinkling it again &
again with water, so that his ball of bath powder -- saturated,
moisture-laden, permeated within & without -- would nevertheless not
drip...
http://www.accesstoinsight.org/canon/su ... .html#lake" onclick="window.open(this.href);return false;
We can try to combine above two descriptions from Salayatana-vibhanga sutta (MN 137) in a kind of wide and stable presence, unruffled deep observation with wisdom, spanning high and wide.
This is confirmed by Dhatu-vibhanga sutta (MN 140):
"There remains only 'upekkhaa': pure & bright, pliant, malleable,
& luminous. Just as if a skilled goldsmith or goldsmith's apprentice
were to prepare a furnace, heat up a crucible, and, taking gold with a
pair of tongs, place it in the crucible: He would blow on it time &
again, sprinkle water on it time & again, examine it time & again, so
that the gold would become refined, well-refined, thoroughly refined,
flawless, free from dross, pliant, malleable, & luminous. Then whatever
sort of ornament he had in mind -- whether a belt, an earring, a
necklace, or a gold chain -- it would serve his purpose. In the same
way, there remains only 'upekkhaa': pure & bright, pliant, malleable, &
luminous.
One discerns that 'If I were to direct 'upekkhaa' as pure & bright as
this toward the sphere of the infinitude of space, I would develop the
mind along those lines, and thus this 'upekkhaa' of mine -- thus
supported, thus sustained -- would last for a long time. One discerns
that 'If I were to direct 'upekkhaa' as pure and bright as this toward
the sphere of the infinitude of consciousness...the sphere of
nothingness... the sphere of neither perception nor non-perception, I
would develop the mind along those lines, and thus this 'upekkhaa' of
mine -- thus supported, thus sustained -- would last for a long time.'
http://www.accesstoinsight.org/canon/su ... mn140.html" onclick="window.open(this.href);return false;
This luminous serene unruffled presence, equanimous observation, can be spread far, high and wide. As a brahma vihara 'upekkhaa' is spread 'in all directions'.
...
Well, in commentaries 'upekkhaa' often means just 'majjhatta(taa)' - impartiality, indifference, neutrality. This is similar to explanation given in Vyasa's commentaries to Yoga-sutra.
Dr. Thynn Thynn answers:
Question: Doesn't upekkha mean detachment?
Sometimes it is translated as detachment, but that translation is very inadequate. You have to understand that upekkha transcends both detachment and attachment. When you are detached, you may also become indifferent if you are not careful. This indifference can lead to dissociation and subtle rejection. Upekkha transcends not only non-attachment, but also rejection. The mind is very tricky and has many nuances you have to be aware of.
The full essence of upekkha is to go beyond attachment and detachment, beyond likes and dislikes, to relate to things as they are.
Question: Will upekkha lead to inner silence?
Yes, the only way that will lead the mind to silence is upekkha. Upekkha is not just a product of meditation training. It is itself a tool in meditation. When you become proficient at looking with equanimity at your own mind, your thoughts and your emotions, then this upekkha approach will also spill over into other areas of life. You will begin to listen, look, feel and relate to everything with upekkha.
Just mindfulness and concentration do not constitute meditation; equanimity must be a constant ingredient.
Thanissaro Bhikkhu in 'Wings to Awakening' writes:
... even-mindedness of a fully awakened person is not an attitude of cold indifference, but rather of mental imperturbability. Such a person has found true happiness and would like others to share that happiness as well, but that happiness is not dependent on how others respond. This is the ideal state of mind for a person who truly works for the benefit of the world.
http://www.accesstoinsight.org/lib/auth ... ml#part3-g" onclick="window.open(this.href);return false;
All four contexts, mentioned in the beginning, are integrated. Seeing with wisdom the ups and downs of mind, feelings of pleasure and pain, one lets them go, and returns to serene observation:
He discerns that 'This agreeable thing has arisen in me, this disagreeable thing... this agreeable & disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., 'upekkhaa'.'
http://www.accesstoinsight.org/canon/ma ... mn152.html" onclick="window.open(this.href);return false;
Metta,
Dmytro
Last edited by Assaji on Wed Nov 10, 2010 5:05 pm, edited 2 times in total.
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Assaji
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UpekkhÄ purified by sati?
Post by Assaji Ā» Mon Oct 11, 2010 8:24 pm
Ole Holten Pind wrote:
The term upekkhaasatipaarisuddhim is somewhat problematic. The commentators understand it to means that satipaarisuddhi.m is generated by upekkhaa. Now suttanipaata 1107 reads upekhaasatisa.msuddha.m which the Niddesa understands to mean purity of upekkhaa and sati (upekkhaa ca sati ca suddhaa honti). The two terms are evidently related It seems to me that this old understanding of the term - possibly older than the interpretation found in the Vibha.nga - should be taken into consideration, when discussing the nature of the mental state this term describes, it is, as we know, used in the context of the forth jhaana.
http://groups.yahoo.com/group/Pali/message/9475" onclick="window.open(this.href);return false;
7.7.8.1 ā upekkha dictionary def.
Critical Pali Dictionary
upe(k)khÄ, f. [sa. upekį¹£Ä]; often written upekhÄ: kakÄralope upekhÄ, Sadd 332,17; looking on (in an uninterested way), disregard, equanimity, indifference...
http://cpd.uni-koeln.de/search?article_id=18384
PED
UpekkhÄ & UpekhÄ (f.) [fr. upa + Ä«kį¹£, cp. BSk. upekį¹£Ä Divy 483; Jtm 211. On spelling upekhÄ for upekkhÄ see MĆ¼ller P. Gr. 16] "looking on", hedonic neutrality or indifference, zero point between joy & sorrow (Cpd. 66); disinterestedness, neutral feeling, equanimity. Sometimes equivalent to adukkham -- asukha -- vedanÄ "feeling which is neither pain nor pleasure". ...
http://dsalsrv02.uchicago.edu/cgi-bin/p ... :4007.pali
Margaret Cone's dictionary
upekkhÄ (and, esp. in Ee, upekhÄ). f. [S., BHS upekį¹£Ä], disinteredness, unaffectedness (one of the brahmavihÄras qv); lack of invlovement or reaction;...
ikkhati
Ikkhati [fr. Ä«kį¹£] to look J v.153; ThA 147; DhsA 172.
Upekkhati
Upekkhati [upa + Ä«kį¹£] to look on, to be disinterested or indifferent Sn 911; Nd1 328; J vi.294.
Ajjhupekkhati
[adhi + upa + ikį¹£; cp. BSk. adhyupekį¹£ati]
1. to look on A i.257; Miln 275.
2. to look on intently or with care, to oversee, to take care of A iv.45 (kaį¹į¹hÉaggi, has to be looked after); PvA 149 (sisaÅ colaÅ vÄ).
3. to look on indifferently to be indifferent to neglect Vin ii.78 = iii.162, cp. J i.147; M i.155 ii.223; A iii.194, 435; J v.229; DhA iv.125.
7.7.8.5 ā adhi + upekkha: all search results for āajjhupekkhā
AN 3.27 equanimously observe someone who is irritable and angry, donāt associate or attend to them
AN 3.102 goldsmith equanimously observes
AN 5.166 Ananda equanimously observing instead of acting with compassion
AN 6.85 like AN 3.102 sometimes apply vīriya, sometimes upekkha
AN 7.47 brahmanās wood fire sometimes fan, sometimes upekkha
Pe s607 four brahmavihÄras context
MN 25 hunter equanimously observing deer
MN 101 exertion and upekkha leads to virÄga
MN 118 fourth satipaį¹į¹hÄna, upekkha observes abandoning hindrances
MN 118 upekkha as 7th awakening factor observing mind in samÄdhi
MN 140 goldsmith using upekkha, meditator using upekkha to enter formless attainment
SN 46.3 upekkha as 7th awakening factor observing mind in samÄdhi
SN 54.10 same as MN 118 fourth satipaį¹į¹hÄna, upekkha observes abandoning hindrances
SN 54.13 same as MN 118, 4th satipaį¹į¹hÄna and 7th awakening factor
SN 54.16 same as MN 118, 4th satipaį¹į¹hÄna and 7th awakening factor
SN 56.34 clothes on fire, not paying attention with upekkha
peanut butter jelly sandwich. upekkha = equanimous-observation, not equanimity.
Sometimes, such as MN 152, equanimity, as an attitude, is the prominent characteristic we're focusing on.
But to translate upekkha as 'equanimity' is hugely problematic.
If you ordered a PBJ, a peanut butter and JELLY sandwich, and they gave you a peanut butter sandwich with no jelly, you would be upset. As you should.
You should be even more upset when translators give you 'equanimity' when you ordered 'equanimous-observation'.
It's the observation, the 'ikkhati' in upekkha, that does the vipassana that realizes nirvana.
You ever wondered, looking at the 7 awakening factors, how the 7th one, "equanimity" could actually lead to nirvana, to āawakeningā?
The answer is equanimity can not.
Only equanimous-observation, can see the rise and fall of aggregates with the power of 3rd and 4th jhÄna, see their true nature, and make the leap to nirvana.
'equanimity' does not observe/see (with right view, right discernment).
If the 7th awakening factor was 'equanimty', then it wouldn't be 7 factors of AWAKENING.
It would be 7 factors that lead to indifference (equanimity), to revolve in samsara being reborn again and again just like the rest of the unenlightened folks. For all eternity.
upekkha = equanimous-observation, not equanimity.
Results for:
ajjhupekkh
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SN: 10
AN: 7
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ajjhupekkhanaį¹į¹haį¹ (1) ajjhupekkhitvÄ (7)
ajjhupekkhanaį¹į¹ho (1) ajjhupekkhiya (2)
ajjhupekkhanÄ (3) ajjhupekkhissatha (1)
ajjhupekkhÄ (1) ajjhupekkheyya (3)
ajjhupekkhi (1) ajjhupekkheyyÄmÄti (1)
ajjhupekkhiį¹su (1) ajjhupekkhati (8)
ajjhupekkhitabbaį¹ (2) ajjhupekkhatÄ«ti (1)
ajjhupekkhitabbo (3) ajjhupekkhato (2)
ajjhupekkhitÄ (12) tadajjhupekkhitvÄ (2)
DN
MN
AN 3.27 equanimously observe someone who is irritable and angry, donāt associate or attend to them
evamevaį¹ kho, bhikkhave ā¦ pe ā¦ |
In the same way, someone is prone to anger ā¦ and bitterness. |
seyyathÄpi, bhikkhave, gÅ«thakÅ«po kaį¹į¹hena vÄ kaį¹halÄya vÄ ghaį¹į¹ito bhiyyoso mattÄya duggandho hoti; |
Theyāre like a sewer, which, when you stir it with a stick or a stone, stinks even more. |
evamevaį¹ kho, bhikkhave, idhekacco puggalo kodhano hoti upÄyÄsabahulo, |
In the same way, someone is irritable and bad-tempered. |
appampi vutto samÄno abhisajjati kuppati byÄpajjati patitthÄ«yati, kopaƱca dosaƱca appaccayaƱca pÄtukaroti. |
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. |
EvarÅ«po, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupÄsitabbo. |
You should regard such a person with equanimity, and you shouldnāt associate with, accompany, or attend them. |
Taį¹ kissa hetu? |
Why is that? |
Akkoseyyapi maį¹ paribhÄseyyapi maį¹ anatthampi maį¹ kareyyÄti. |
Thinking, āThey might abuse or insult me, or do me harm.ā |
TasmÄ evarÅ«po puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupÄsitabbo. |
Thatās why you should regard such a person with equanimity, and you shouldnāt associate with, accompany, or attend them. |
AN 3.102 goldsmith equanimously observes
SeyyathÄpi, bhikkhave, suvaį¹į¹akÄro vÄ suvaį¹į¹akÄrantevÄsÄ« vÄ ukkaį¹ bandheyya, ukkaį¹ bandhitvÄ ukkÄmukhaį¹ Älimpeyya, ukkÄmukhaį¹ ÄlimpetvÄ saį¹įøÄsena jÄtarÅ«paį¹ gahetvÄ ukkÄmukhe pakkhipeyya, ukkÄmukhe pakkhipitvÄ kÄlena kÄlaį¹ abhidhamati, kÄlena kÄlaį¹ udakena paripphoseti, kÄlena kÄlaį¹ ajjhupekkhati. |
Itās like when a goldsmith or a goldsmithās apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. |
AN 5.166 Ananda equanimously observing instead of acting with compassion
AN 5, 4. catutthapaį¹į¹Äsakaį¹, (17) 2. ÄghÄtavaggo, 6. nirodhasuttaį¹ AN 5.166, para. 10 ā
Atha kho bhagavÄ Äyasmantaį¹ Änandaį¹ Ämantesi: |
Then the Buddha said to Venerable Änanda: |
āatthi nÄma, Änanda, theraį¹ bhikkhuį¹ vihesiyamÄnaį¹ ajjhupekkhissatha. |
āÄnanda! Thereās a senior monk being harassed, and you just watch it happening. |
Na hi nÄma, Änanda, kÄruƱƱampi bhavissati theramhi bhikkhumhi vihesiyamÄnamhÄ«āti. |
Donāt you have any compassion for a senior monk who is being harassed?ā |
AN 6.85 like AN 3.102 sometimes apply vīriya, sometimes upekkha
Chahi, bhikkhave, dhammehi samannÄgato bhikkhu bhabbo anuttaraį¹ sÄ«tibhÄvaį¹ sacchikÄtuį¹. |
A monk with six qualities can realize supreme coolness. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu yasmiį¹ samaye cittaį¹ niggahetabbaį¹ tasmiį¹ samaye cittaį¹ niggaį¹hÄti, yasmiį¹ samaye cittaį¹ paggahetabbaį¹ tasmiį¹ samaye cittaį¹ paggaį¹hÄti, yasmiį¹ samaye cittaį¹ sampahaį¹sitabbaį¹ tasmiį¹ samaye cittaį¹ sampahaį¹seti, yasmiį¹ samaye cittaį¹ ajjhupekkhitabbaį¹ tasmiį¹ samaye cittaį¹ ajjhupekkhati, paį¹Ä«tÄdhimuttiko ca hoti nibbÄnÄbhirato ca. |
Itās when a monk keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They are committed to the sublime. They love nirvana. |
AN 7.47 brahmanās wood fire sometimes fan, sometimes upekkha
Idha, brÄhmaį¹a, ye te samaį¹abrÄhmaį¹Ä parappavÄdÄ paį¹iviratÄ khantisoracce niviį¹į¹hÄ ekamattÄnaį¹ damenti, ekamattÄnaį¹ samenti, ekamattÄnaį¹ parinibbÄpenti, ayaį¹ vuccati, brÄhmaį¹a, dakkhiį¹eyyaggi. |
The ascetics and brahmins who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a teacherās offering. |
TasmÄyaį¹ dakkhiį¹eyyaggi sakkatvÄ garuį¹ katvÄ mÄnetvÄ pÅ«jetvÄ sammÄ sukhaį¹ parihÄtabbo. |
So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. |
Ime kho, brÄhmaį¹a, tayo aggÄ« sakkatvÄ garuį¹ katvÄ mÄnetvÄ pÅ«jetvÄ sammÄ sukhaį¹ parihÄtabbÄ. |
You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them. |
Ayaį¹ kho pana, brÄhmaį¹a, kaį¹į¹haggi kÄlena kÄlaį¹ ujjaletabbo, kÄlena kÄlaį¹ ajjhupekkhitabbo, kÄlena kÄlaį¹ nibbÄpetabbo, kÄlena kÄlaį¹ nikkhipitabboāti. |
But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, nirvana'd, or put aside.ā |
KN 10.394
KN Ap.1, (paį¹hamo bhÄgo), 40. pilindavacchavaggo, 2. selattherÄpadÄnaį¹ KN 10.394, para. 192 ā
āāukkÄsitaƱca khipitaį¹, ajjhupekkhiya mÄį¹avÄ.
KN 12.1
KN B.v., 1. ratanacaį¹
kamanakaį¹įøaį¹ KN 12.1, para. 156 ā
ukkÄsitaƱca khipitaį¹ {ukkÄsitaƱca khipitaƱca (syÄ. aį¹į¹ha.)}, ajjhupekkhiya subbatÄ.
KN Nidd I, 16. sÄriputtasuttaniddeso, para. 323 ā
upekkhamÄrabbha samÄhitattoti. upekkhÄti yÄ catutthe jhÄne upekkhÄ upekkhanÄ ajjhupekkhanÄ cittasamatÄ cittappassaddhatÄ majjhattatÄ cittassa. samÄhitattoti yÄ cittassa į¹hiti saį¹į¹hiti avaį¹į¹hiti avisÄhÄro avikkhepo avisÄhaį¹amÄnasatÄ samatho samÄdhindriyaį¹ samÄdhibalaį¹ sammÄsamÄdhi. upekkhamÄrabbha samÄhitattoti. catutthe jhÄne upekkhaį¹ Ärabbha ekaggacitto avikkhittacitto avisÄhaį¹amÄnasoti ā upekkhamÄrabbha samÄhitatto.
KN Nidd I, 16. sÄriputtasuttaniddeso, para. 374 ā
āajjhupekkhati kÄlena, so yogÄ« kÄlakovido.
KN Nidd I, 16. sÄriputtasuttaniddeso, para. 383 ā
samÄhitacittamaƱƱÄya, ajjhupekkheyya tÄvade.
KN Nidd II, pÄrÄyanavaggo, pÄrÄyanavagganiddeso, 13. udayamÄį¹avapucchÄniddeso, para. 48 ā
upekkhÄsatisaį¹suddhanti. upekkhÄti yÄ catutthe jhÄne upekkhÄ upekkhanÄ ajjhupekkhanÄ cittasamatÄ {cittasamatho (syÄ.) mahÄni. 207} cittappassaddhatÄ majjhattatÄ cittassa. satÄ«ti yÄ catutthe jhÄne upekkhaį¹ Ärabbha sati anussati. pe. sammÄsati. upekkhÄsatisaį¹suddhanti catutthe jhÄne upekkhÄ ca sati ca suddhÄ honti visuddhÄ saį¹suddhÄ parisuddhÄ pariyodÄtÄ anaį¹
gaį¹Ä vigatÅ«pakkilesÄ mudubhÅ«tÄ kammaniyÄ į¹hitÄ ÄneƱjappattÄti ā upekkhÄsatisaį¹suddhaį¹.
KN Nidd II, khaggavisÄį¹asutto, catutthavaggo, para. 28 ā
laddhÄnupekkhaį¹ samathaį¹ visuddhanti. upekkhÄti yÄ catutthajjhÄne upekkhÄ upekkhanÄ ajjhupekkhanÄ cittasamatÄ cittappassaddhatÄ {cittavisaį¹atÄ (ka.) passa mahÄni. 207} majjhattatÄ cittassa. samathoti yÄ cittassa į¹hiti saį¹į¹hiti avaį¹į¹hiti avisÄhÄro {avisaį¹hÄro (ka.) passa dha. sa. 11, 15} avikkhepo avisÄhaį¹amÄnasatÄ {avisaį¹haį¹amÄnasatÄ (ka.)} samatho samÄdhindriyaį¹ samÄdhibalaį¹ sammÄsamÄdhi; catutthajjhÄne upekkhÄ ca samatho ca suddhÄ honti visuddhÄ pariyodÄtÄ anaį¹
gaį¹Ä vigatÅ«pakkilesÄ mudubhÅ«tÄ kammaniyÄ į¹hitÄ ÄneƱjappattÄ. laddhÄnupekkhaį¹ samathaį¹ visuddhanti catutthajjhÄnaį¹ upekkhaƱca samathaƱca laddhÄ labhitvÄ vinditvÄ paį¹ilabhitvÄti ā laddhÄnupekkhaį¹ samathaį¹ visuddhaį¹, eko care khaggavisÄį¹akappo. tenÄha so paccekasambuddho ā
KN Paį¹is, 1. mahÄvaggo, 1. ƱÄį¹akathÄ, 1. sutamayaƱÄį¹aniddeso, para. 55 ā
12. samathassa avikkhepaį¹į¹ho abhiƱƱeyyo; vipassanÄya anupassanaį¹į¹ho abhiƱƱeyyo; samathavipassanÄnaį¹ ekarasaį¹į¹ho abhiƱƱeyyo; yuganaddhassa anativattanaį¹į¹ho abhiƱƱeyyo; sikkhÄya samÄdÄnaį¹į¹ho abhiƱƱeyyo; Ärammaį¹assa gocaraį¹į¹ho abhiƱƱeyyo; lÄ«nassa cittassa paggahaį¹į¹ho abhiƱƱeyyo; uddhatassa cittassa niggahaį¹į¹ho abhiƱƱeyyo; ubhovisuddhÄnaį¹ ajjhupekkhanaį¹į¹ho abhiƱƱeyyo; visesÄdhigamaį¹į¹ho abhiƱƱeyyo; uttari paį¹ivedhaį¹į¹ho abhiƱƱeyyo; saccÄbhisamayaį¹į¹ho abhiƱƱeyyo; nirodhe patiį¹į¹hÄpakaį¹į¹ho abhiƱƱeyyo.
KN Paį¹is, 1. mahÄvaggo, 1. ƱÄį¹akathÄ, 9. saį¹
khÄrupekkhÄƱÄį¹aniddeso, para. 6 ā
uppÄdo saį¹
khÄrÄ, te saį¹
khÄre ajjhupekkhatÄ«ti ā saį¹
khÄrupekkhÄ. ye ca saį¹
khÄrÄ yÄ ca upekkhÄ ubhopete saį¹
khÄrÄ, te saį¹
khÄre ajjhupekkhatÄ«ti ā saį¹
khÄrupekkhÄ. pavattaį¹ saį¹
khÄrÄ. pe. nimittaį¹ saį¹
khÄrÄ. ÄyÅ«hanÄ saį¹
khÄrÄ. paį¹isandhi saį¹
khÄrÄ. gati saį¹
khÄrÄ. nibbatti saį¹
khÄrÄ. upapatti saį¹
khÄrÄ. jÄti saį¹
khÄrÄ. jarÄ saį¹
khÄrÄ. byÄdhi saį¹
khÄrÄ. maraį¹aį¹ saį¹
khÄrÄ. soko saį¹
khÄrÄ. paridevo saį¹
khÄrÄ. pe. upÄyÄso saį¹
khÄrÄ, te saį¹
khÄre ajjhupekkhatÄ«ti ā saį¹
khÄrupekkhÄ. ye ca saį¹
khÄrÄ yÄ ca upekkhÄ ubhopete saį¹
khÄrÄ, te saį¹
khÄre ajjhupekkhatÄ«ti ā saį¹
khÄrupekkhÄ.
KN Paį¹is, 1. mahÄvaggo, 1. ƱÄį¹akathÄ, 9. saį¹
khÄrupekkhÄƱÄį¹aniddeso, para. 8 ā
puthujjanassa katamehi dvÄ«hÄkÄrehi saį¹
khÄrupekkhÄya cittassa abhinÄ«hÄro hoti? puthujjano saį¹
khÄrupekkhaį¹ abhinandati vÄ vipassati vÄ. puthujjanassa imehi dvÄ«hÄkÄrehi saį¹
khÄrupekkhÄya cittassa abhinÄ«hÄro hoti. sekkhassa katamehi tÄ«hÄkÄrehi saį¹
khÄrupekkhÄya cittassa abhinÄ«hÄro hoti? sekkho saį¹
khÄrupekkhaį¹ abhinandati vÄ vipassati vÄ paį¹isaį¹
khÄya vÄ phalasamÄpattiį¹ samÄpajjati. sekkhassa imehi tÄ«hÄkÄrehi saį¹
khÄrupekkhÄya cittassa abhinÄ«hÄro hoti. vÄ«tarÄgassa katamehi tÄ«hÄkÄrehi saį¹
khÄrupekkhÄya cittassa abhinÄ«hÄro hoti? vÄ«tarÄgo saį¹
khÄrupekkhaį¹ vipassati vÄ paį¹isaį¹
khÄya vÄ phalasamÄpattiį¹ samÄpajjati, tadajjhupekkhitvÄ suƱƱatavihÄrena vÄ animittavihÄrena vÄ appaį¹ihitavihÄrena vÄ viharati. vÄ«tarÄgassa imehi tÄ«hÄkÄrehi saį¹
khÄrupekkhÄya cittassa abhinÄ«hÄro hoti.
KN Paį¹is, 1. mahÄvaggo, 1. ƱÄį¹akathÄ, 9. saį¹
khÄrupekkhÄƱÄį¹aniddeso, para. 15 ā
kathaį¹ sekkhassa ca vÄ«tarÄgassa ca saį¹
khÄrupekkhÄya cittassa abhinÄ«hÄro nÄnattaį¹ hoti? sekkho saį¹
khÄrupekkhaį¹ abhinandati vÄ vipassati vÄ paį¹isaį¹
khÄya vÄ phalasamÄpattiį¹ samÄpajjati. vÄ«tarÄgo saį¹
khÄrupekkhaį¹ vipassati vÄ paį¹isaį¹
khÄya vÄ phalasamÄpattiį¹ samÄpajjati, tadajjhupekkhitvÄ suƱƱatavihÄrena vÄ animittavihÄrena vÄ appaį¹ihitavihÄrena vÄ viharati. evaį¹ sekkhassa ca vÄ«tarÄgassa ca saį¹
khÄrupekkhÄya cittassa abhinÄ«hÄro nÄnattaį¹ hoti vihÄrasamÄpattaį¹į¹hena.
KN Paį¹is, 1. mahÄvaggo, 1. ƱÄį¹akathÄ, 29-31. ƱÄį¹attayaniddeso, para. 2 ā
nimittaį¹ bhayato sampassamÄno animitte adhimuttattÄ pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ animittaį¹ ÄvajjitvÄ samÄpajjati ā animittÄ samÄpatti. paį¹idhiį¹ bhayato sampassamÄno appaį¹ihite adhimuttattÄ pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ appaį¹ihitaį¹ ÄvajjitvÄ samÄpajjati ā appaį¹ihitÄ samÄpatti. abhinivesaį¹ bhayato sampassamÄno suƱƱate adhimuttattÄ pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ suƱƱataį¹ ÄvajjitvÄ samÄpajjati ā suƱƱatÄ samÄpatti.
KN Paį¹is, 1. mahÄvaggo, 1. ƱÄį¹akathÄ, 29-31. ƱÄį¹attayaniddeso, para. 3 ā
nimittaį¹ bhayato sampassamÄno animitte adhimuttattÄ phussa phussa vayaį¹ passati, pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ animittaį¹ ÄvajjitvÄ samÄpajjati ā animittavihÄrasamÄpatti. paį¹idhiį¹ bhayato sampassamÄno appaį¹ihite adhimuttattÄ phussa phussa vayaį¹ passati, pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ appaį¹ihitaį¹ ÄvajjitvÄ samÄpajjati ā appaį¹ihitavihÄrasamÄpatti. abhinivesaį¹ bhayato sampassamÄno suƱƱate adhimuttattÄ phussa phussa vayaį¹ passati, pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ suƱƱataį¹ ÄvajjitvÄ samÄpajjati ā suƱƱatavihÄrasamÄpatti.
KN Paį¹is, 1. mahÄvaggo, 1. ƱÄį¹akathÄ, 29-31. ƱÄį¹attayaniddeso, para. 5 ā
rÅ«panimittaį¹ bhayato sampassamÄno animitte adhimuttattÄ pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ animittaį¹ ÄvajjitvÄ samÄpajjati ā animittÄ samÄpatti. rÅ«papaį¹idhiį¹ bhayato sampassamÄno appaį¹ihite adhimuttattÄ pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ appaį¹ihitaį¹ ÄvajjitvÄ samÄpajjati ā appaį¹ihitÄ samÄpatti. rÅ«pÄbhinivesaį¹ bhayato sampassamÄno suƱƱate adhimuttattÄ pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ suƱƱataį¹ ÄvajjitvÄ samÄpajjati ā suƱƱatÄ samÄpatti.
KN Paį¹is, 1. mahÄvaggo, 1. ƱÄį¹akathÄ, 29-31. ƱÄį¹attayaniddeso, para. 6 ā
rÅ«panimittaį¹ bhayato sampassamÄno animitte adhimuttattÄ phussa phussa vayaį¹ passati, pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ animittaį¹ ÄvajjitvÄ samÄpajjati ā animittavihÄrasamÄpatti. rÅ«papaį¹idhiį¹ bhayato sampassamÄno appaį¹ihite adhimuttattÄ phussa phussa vayaį¹ passati, pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ appaį¹ihitaį¹ ÄvajjitvÄ samÄpajjati ā appaį¹ihitavihÄrasamÄpatti. rÅ«pÄbhinivesaį¹ bhayato sampassamÄno suƱƱate adhimuttattÄ phussa phussa vayaį¹ passati, pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ suƱƱataį¹ ÄvajjitvÄ samÄpajjati ā suƱƱatavihÄrasamÄpatti.
KN Paį¹is, 1. mahÄvaggo, 1. ƱÄį¹akathÄ, 29-31. ƱÄį¹attayaniddeso, para. 8 ā
jarÄmaraį¹animittaį¹ bhayato sampassamÄno animitte adhimuttattÄ pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ animittaį¹ ÄvajjitvÄ samÄpajjati ā animittÄ samÄpatti. jarÄmaraį¹apaį¹idhiį¹ bhayato sampassamÄno appaį¹ihite adhimuttattÄ pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ appaį¹ihitaį¹ ÄvajjitvÄ samÄpajjati ā appaį¹ihitÄ samÄpatti. jarÄmaraį¹Äbhinivesaį¹ bhayato sampassamÄno suƱƱate adhimuttattÄ pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ suƱƱataį¹ ÄvajjitvÄ samÄpajjati ā suƱƱatÄ samÄpatti.
KN Paį¹is, 1. mahÄvaggo, 1. ƱÄį¹akathÄ, 29-31. ƱÄį¹attayaniddeso, para. 9 ā
jarÄmaraį¹animittaį¹ bhayato sampassamÄno animitte adhimuttattÄ phussa phussa vayaį¹ passati, pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ animittaį¹ ÄvajjitvÄ samÄpajjati ā animittavihÄrasamÄpatti. jarÄmaraį¹apaį¹idhiį¹ bhayato sampassamÄno appaį¹ihite adhimuttattÄ phussa phussa vayaį¹ passati, pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ appaį¹ihitaį¹ ÄvajjitvÄ samÄpajjati ā appaį¹ihitavihÄrasamÄpatti. jarÄmaraį¹Äbhinivesaį¹ bhayato sampassamÄno suƱƱate adhimuttattÄ phussa phussa vayaį¹ passati, pavattaį¹ ajjhupekkhitvÄ nirodhaį¹ nibbÄnaį¹ suƱƱataį¹ ÄvajjitvÄ samÄpajjati ā suƱƱatavihÄrasamÄpatti. aƱƱo animitto vihÄro, aƱƱo appaį¹ihito vihÄro, aƱƱo suƱƱato vihÄro. aĆ±Ć±Ä animittasamÄpatti, aĆ±Ć±Ä appaį¹ihitasamÄpatti, aĆ±Ć±Ä suƱƱatasamÄpatti. aĆ±Ć±Ä animittÄ vihÄrasamÄpatti, aĆ±Ć±Ä appaį¹ihitÄ vihÄrasamÄpatti, aĆ±Ć±Ä suƱƱatÄ vihÄrasamÄpatti. taį¹ ƱÄtaį¹į¹hena ƱÄį¹aį¹, pajÄnanaį¹į¹hena paƱƱÄ. tena vuccati ā āvihÄranÄnatte paĆ±Ć±Ä vihÄraį¹į¹he ƱÄį¹aį¹, samÄpattinÄnatte paĆ±Ć±Ä samÄpattaį¹į¹he ƱÄį¹aį¹, vihÄrasamÄpattinÄnatte paĆ±Ć±Ä vihÄrasamÄpattaį¹į¹he ƱÄį¹aį¹ā.
KN Paį¹is, 1. mahÄvaggo, 3. ÄnÄpÄnassatikathÄ, 4. vodÄnaƱÄį¹aniddeso, para. 4 ā
paį¹hamassa jhÄnassa upekkhÄnubrÅ«hanÄ majjhe. majjhassa kati lakkhaį¹Äni? majjhassa tÄ«į¹i lakkhaį¹Äni. visuddhaį¹ cittaį¹ ajjhupekkhati, samathapaį¹ipannaį¹ ajjhupekkhati, ekattupaį¹į¹hÄnaį¹ ajjhupekkhati. yaƱca visuddhaį¹ cittaį¹ ajjhupekkhati, yaƱca samathapaį¹ipannaį¹ ajjhupekkhati, yaƱca ekattupaį¹į¹hÄnaį¹ ajjhupekkhati ā paį¹hamassa jhÄnassa upekkhÄnubrÅ«hanÄ majjhe. majjhassa imÄni tÄ«į¹i lakkhaį¹Äni. tena vuccati ā āpaį¹hamaį¹ jhÄnaį¹ majjhekalyÄį¹aƱceva hoti lakkhaį¹asampannaƱcaā.
KN Paį¹is, 1. mahÄvaggo, 3. ÄnÄpÄnassatikathÄ, 4. vodÄnaƱÄį¹aniddeso, para. 12 ā
arahattamaggassa upekkhÄnubrÅ«hanÄ majjhe. majjhassa kati lakkhaį¹Äni? majjhassa tÄ«į¹i lakkhaį¹Äni. visuddhaį¹ cittaį¹ ajjhupekkhati, samathapaį¹ipannaį¹ ajjhupekkhati, ekattupaį¹į¹hÄnaį¹ ajjhupekkhati. yaƱca visuddhaį¹ cittaį¹ ajjhupekkhati, yaƱca samathapaį¹ipannaį¹ ajjhupekkhati, yaƱca ekattupaį¹į¹hÄnaį¹ ajjhupekkhati. tena vuccati ā āarahattamaggo majjhekalyÄį¹o ceva hoti lakkhaį¹asampanno caā.
KN Paį¹is, 1. mahÄvaggo, 4. indriyakathÄ, ga. adhimattaį¹į¹haniddeso, para. 1 ā
201. kathaį¹ adhimattaį¹į¹hena indriyÄni daį¹į¹habbÄni? saddhindriyassa bhÄvanÄya chando uppajjati ā chandavasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. chandavasena pÄmojjaį¹ uppajjati ā pÄmojjavasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. pÄmojjavasena pÄ«ti uppajjati ā pÄ«tivasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. pÄ«tivasena passaddhi uppajjati ā passaddhivasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. passaddhivasena sukhaį¹ uppajjati ā sukhavasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. sukhavasena obhÄso uppajjati ā obhÄsavasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. obhÄsavasena saį¹vego uppajjati ā saį¹vegavasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. saį¹vejetvÄ cittaį¹ samÄdahati ā samÄdhivasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. tathÄ samÄhitaį¹ cittaį¹ sÄdhukaį¹ paggaį¹hÄti ā paggahavasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. tathÄpaggahitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhati ā upekkhÄvasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. upekkhÄvasena nÄnattakilesehi cittaį¹ vimuccati ā vimokkhavasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. vimuttattÄ te dhammÄ ekarasÄ honti ā ekarasaį¹į¹hena bhÄvanÄvasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. bhÄvitattÄ tato paį¹Ä«tatare vivaį¹į¹anti ā vivaį¹į¹anÄvasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. vivaį¹į¹itattÄ tato vosajjati {vossajjati (syÄ. ka.)} ā vosaggavasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. vosajjitattÄ tato nirujjhanti ā nirodhavasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. nirodhavasena dve vosaggÄ ā pariccÄgavosaggo ca, pakkhandanavosaggo ca. kilese ca khandhe ca pariccajatÄ«ti ā pariccÄgavosaggo. nirodhanibbÄnadhÄtuyÄ cittaį¹ pakkhandatÄ«ti ā pakkhandanavosaggo. nirodhavasena ime dve vosaggÄ.
KN Paį¹is, 1. mahÄvaggo, 4. indriyakathÄ, ga. adhimattaį¹į¹haniddeso, para. 2 ā
assaddhiyassa pahÄnÄya chando uppajjati. pe. assaddhiyapariįø·Ähassa pahÄnÄya chando uppajjati. diį¹į¹hekaį¹į¹hÄnaį¹ kilesÄnaį¹ pahÄnÄya chando uppajjati. oįø·ÄrikÄnaį¹ kilesÄnaį¹ pahÄnÄya chando uppajjati. anusahagatÄnaį¹ kilesÄnaį¹ pahÄnÄya chando uppajjati. sabbakilesÄnaį¹ pahÄnÄya chando uppajjati ā chandavasena saddhÄvasena saddhindriyaį¹ adhimattaį¹ hoti. pe. vÄ«riyindriyassa bhÄvanÄya chando uppajjati. pe. kosajjassa pahÄnÄya chando uppajjati. kosajjapariįø·Ähassa pahÄnÄya chando uppajjati. diį¹į¹hekaį¹į¹hÄnaį¹ kilesÄnaį¹ pahÄnÄya chando uppajjati. pe. sabbakilesÄnaį¹ pahÄnÄya chando uppajjati. satindriyassa bhÄvanÄya chando uppajjati. pe. pamÄdassa pahÄnÄya chando uppajjati. pamÄdapariįø·Ähassa pahÄnÄya chando uppajjati. pe. sabbakilesÄnaį¹ pahÄnÄya chando uppajjati. samÄdhindriyassa bhÄvanÄya chando uppajjati. pe. uddhaccassa pahÄnÄya chando uppajjati uddhaccapariįø·Ähassa pahÄnÄya chando uppajjati. pe. sabbakilesÄnaį¹ pahÄnÄya chando uppajjati. paƱƱindriyassa bhÄvanÄya chando uppajjati. pe. avijjÄya pahÄnÄya chando uppajjati. avijjÄpariįø·Ähassa pahÄnÄya chando uppajjati. diį¹į¹hekaį¹į¹hÄnaį¹ kilesÄnaį¹ pahÄnÄya chando uppajjati. oįø·ÄrikÄnaį¹ kilesÄnaį¹ pahÄnÄya chando uppajjati. anusahagatÄnaį¹ kilesÄnaį¹ pahÄnÄya chando uppajjati. sabbakilesÄnaį¹ pahÄnÄya chando uppajjati ā chandavasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. chandavasena pÄmojjaį¹ uppajjati ā pÄmojjavasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. pÄmojjavasena pÄ«ti uppajjati ā pÄ«tivasena paĆ±Ć±Ä vasena paƱƱindriyaį¹ adhimattaį¹ hoti. pÄ«tivasena passaddhi uppajjati ā passaddhivasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. passaddhivasena sukhaį¹ uppajjati ā sukhavasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. sukhavasena obhÄso uppajjati ā obhÄsavasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. obhÄsavasena saį¹vego uppajjati ā saį¹vegavasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. saį¹vejetvÄ cittaį¹ samÄdahati ā samÄdhivasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. tathÄsamÄhitaį¹ cittaį¹ sÄdhukaį¹ paggaį¹hÄti ā paggahavasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. tathÄpaggahitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhati ā upekkhÄvasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. upekkhÄvasena nÄnattakilesehi cittaį¹ vimuccati ā vimokkhavasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. vimuttattÄ te dhammÄ ekarasÄ honti ā bhÄvanÄvasena {ekarasaį¹į¹hena bhÄvanÄvasena (syÄ. ka.) aį¹į¹hakathÄ oloketabbo} paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. bhÄvitattÄ tato paį¹Ä«tatare vivaį¹į¹anti ā vivaį¹į¹anÄvasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. vivaį¹į¹itattÄ tato vosajjati ā vosaggavasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. vosajjitattÄ tato nirujjhanti ā nirodhavasena paƱƱÄvasena paƱƱindriyaį¹ adhimattaį¹ hoti. nirodhavasena dve vosaggÄ ā pariccÄgavosaggo ca, pakkhandanavosaggo ca. kilese ca khandhe ca pariccajatÄ«ti ā pariccÄgavosaggo. nirodhanibbÄnadhÄtuyÄ cittaį¹ pakkhandatÄ«ti ā pakkhandanavosaggo. nirodhavasena ime dve vosaggÄ. evaį¹ adhimattaį¹į¹hena indriyÄni daį¹į¹habbÄni.
KN Paį¹is, 2. yuganaddhavaggo, 3. bojjhaį¹
gakathÄ, mÅ«lamÅ«lakÄdidasakaį¹, para. 15 ā
samathassa avikkhepaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. vipassanÄya anupassanaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. samathavipassanÄnaį¹ ekarasaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. yuganaddhassa anativattanaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. sikkhÄya samÄdÄnaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. Ärammaį¹assa gocaraį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. lÄ«nassa cittassa paggahaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. uddhatassa cittassa niggahaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. ubhovisuddhÄnaį¹ ajjhupekkhanaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. visesÄdhigamaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. uttari paį¹ivedhaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. saccÄbhisamayaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ. nirodhe patiį¹į¹hÄpakaį¹į¹haį¹ bujjhantÄ«ti ā bojjhaį¹
gÄ.
KN Mil, 5. anumÄnapaƱho, 3. vessantaravaggo, 1. vessantarapaƱho, para. 3 ā
āidampi dutiyaį¹ dukkarato dukkarataraį¹, yaį¹ so attano orase piye putte bÄlake taruį¹ake latÄya bandhitvÄ tena brÄhmaį¹ena latÄya anumajjÄ«yante disvÄ ajjhupekkhi.
KN Pe s607 four brahmavihÄras context
KN Peį¹, 7. hÄrasampÄtabhÅ«mi, para. 17 ā
Tattha katamÄ bhÄvanÄ? |
607. (vii) Herein, what is the keeping in being? |
MettÄsevanÄ abyÄpÄdavitakkabhÄvanÄ. |
Cultivation of lovingkindness is the keeping of non-ill-will thinking in being. |
Karuį¹ÄsevanÄ avihiį¹sÄvitakkabhÄvanÄ. |
Cultivation of compassion 1 is the keeping of non-cruelty thinking in being. |
MuditÄbhÄvanÄ pÄ«tisukhasampajaĆ±Ć±Ä kÄritÄ. |
Keeping gladness in being is the state of one who acts with happiness, pleasure, and awareness. |
upekkhÄbhÄvanÄ passavatÄ upekkhÄbhÄvanÄ apassavatÄ upekkhÄ ca ajjhupekkhÄ ca, asubhasaƱƱÄbhÄvanÄ dukkhÄpaį¹ipadÄ dandhÄbhiĆ±Ć±Ä bhavasandhÄbhiĆ±Ć±Ä bhavasandhÄnaį¹, sÄ chabbidhÄ bhÄvanÄ bhÄvitÄ bahulÄ«katÄ anuį¹į¹hitÄ vatthukatÄ yÄnÄ«katÄ paricitÄ susamÄraddhÄ. |
[There is(? )] keeping onlooking- equanimity in being as productivity(? ) 2 [and there is(? )] keeping onlooking-equanimity in being as unproductivity (? ), 2 [which are respectively(? )] onlooking-equanimity and looking on at. [There is(? )] keeping perception of ugliness 3 in being [which is(? )] the painful way with sluggish acquaintance, [such(? )] acquaintance being that tied to existence(? ) [belonging] to those tied to existence (1). 4 That keeping in being in the six ways 5 is kept in being, made much of, established, made the basis, made the vehicle, 6 consolidated, 6 and thoroughly well instigated. 6 |
MN 25 hunter equanimously observing deer
Tatra, bhikkhave, nevÄpikassa ca nevÄpikaparisÄya ca etadahosi: |
So the trapper and his companions thought: |
āsace kho mayaį¹ catutthe migajÄte ghaį¹į¹essÄma, te ghaį¹į¹itÄ aƱƱe ghaį¹į¹issanti te ghaį¹į¹itÄ aƱƱe ghaį¹į¹issanti. |
āIf we disturb this fourth herd of deer, theyāll disturb others, who in turn will disturb even more. |
Evaį¹ imaį¹ nivÄpaį¹ nivuttaį¹ sabbaso migajÄtÄ parimuƱcissanti. |
Then all of the deer will be free from this bait weāve cast. |
YannÅ«na mayaį¹ catutthe migajÄte ajjhupekkheyyÄmÄāti. |
Why donāt we just keep an eye on that fourth herd?ā |
Ajjhupekkhiį¹su kho, bhikkhave, nevÄpiko ca nevÄpikaparisÄ ca catutthe migajÄte. |
And thatās just what they did. |
EvaƱhi te, bhikkhave, catutthÄ migajÄtÄ parimucciį¹su nevÄpikassa iddhÄnubhÄvÄ. |
And thatās how the fourth herd of deer got free from the trapperās power. |
UpamÄ kho me ayaį¹, bhikkhave, katÄ atthassa viƱƱÄpanÄya. |
Iāve made up this simile to make a point. |
Ayaį¹ cevettha atthoā |
And this is what it means. |
nivÄpoti kho, bhikkhave, paƱcannetaį¹ kÄmaguį¹Änaį¹ adhivacanaį¹. |
āBaitā is a term for the five kinds of sensual stimulation. |
NevÄpikoti kho, bhikkhave, mÄrassetaį¹ pÄpimato adhivacanaį¹. |
āTrapperā is a term for MÄra the Wicked. |
NevÄpikaparisÄti kho, bhikkhave, mÄraparisÄyetaį¹ adhivacanaį¹. |
āTrapperās companionsā is a term for MÄraās assembly. |
MigajÄtÄti kho, bhikkhave, samaį¹abrÄhmaį¹Änametaį¹ adhivacanaį¹. |
āDeerā is a term for ascetics and brahmins. |
MN 101 exertion and upekkha leads to virÄga
KathaƱca, bhikkhave, saphalo upakkamo hoti, saphalaį¹ padhÄnaį¹? |
And how is exertion and striving fruitful? |
Idha, bhikkhave, bhikkhu na heva anaddhabhÅ«taį¹ attÄnaį¹ dukkhena addhabhÄveti, dhammikaƱca sukhaį¹ na pariccajati, tasmiƱca sukhe anadhimucchito hoti. |
Itās when a monk doesnāt bring suffering upon themselves; and they donāt give up legitimate pleasure, but theyāre not stupefied with that pleasure. |
So evaį¹ pajÄnÄti: |
They understand: |
āimassa kho me dukkhanidÄnassa saį¹
khÄraį¹ padahato saį¹
khÄrappadhÄnÄ virÄgo hoti, imassa pana me dukkhanidÄnassa ajjhupekkhato upekkhaį¹ bhÄvayato virÄgo hotÄ«āti. |
āWhen I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.ā |
So yassa hi khvÄssa dukkhanidÄnassa saį¹
khÄraį¹ padahato saį¹
khÄrappadhÄnÄ virÄgo hoti, saį¹
khÄraį¹ tattha padahati. |
So they either actively strive or develop equanimity as appropriate. |
Yassa panassa dukkhanidÄnassa ajjhupekkhato upekkhaį¹ bhÄvayato virÄgo hoti, upekkhaį¹ tattha bhÄveti. |
|
Tassa tassa dukkhanidÄnassa saį¹
khÄraį¹ padahato saį¹
khÄrappadhÄnÄ virÄgo hotiā |
Through active striving they become dispassionate towards that specific source of suffering, |
evampissa taį¹ dukkhaį¹ nijjiį¹į¹aį¹ hoti. |
and so that suffering is worn away. |
Tassa tassa dukkhanidÄnassa ajjhupekkhato upekkhaį¹ bhÄvayato virÄgo hotiā |
Through developing equanimity they become dispassionate towards that other source of suffering, |
evampissa taį¹ dukkhaį¹ nijjiį¹į¹aį¹ hoti. |
and so that suffering is worn away. |
MN 118 fourth satipaį¹į¹hÄna, upekkha observes abandoning hindrances
Yasmiį¹ samaye, bhikkhave, bhikkhu āaniccÄnupassÄ« assasissÄmÄ«āti sikkhati, āaniccÄnupassÄ« passasissÄmÄ«āti sikkhati; |
Whenever a monk practices breathing while observing impermanence, |
āvirÄgÄnupassÄ« assasissÄmÄ«āti sikkhati, āvirÄgÄnupassÄ« passasissÄmÄ«āti sikkhati; |
or observing fading away, |
ānirodhÄnupassÄ« assasissÄmÄ«āti sikkhati, ānirodhÄnupassÄ« passasissÄmÄ«āti sikkhati; |
or observing cessation, |
āpaį¹inissaggÄnupassÄ« assasissÄmÄ«āti sikkhati, āpaį¹inissaggÄnupassÄ« passasissÄmÄ«āti sikkhati; |
or observing letting goā |
dhammesu dhammÄnupassÄ«, bhikkhave, tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ vineyya loke abhijjhÄdomanassaį¹. |
at that time they meditate observing an aspect of principlesākeen, aware, and rememberful, rid of desire and aversion for the world. |
So yaį¹ taį¹ abhijjhÄdomanassÄnaį¹ pahÄnaį¹ taį¹ paƱƱÄya disvÄ sÄdhukaį¹ ajjhupekkhitÄ hoti. |
Having seen with wisdom the giving up of desire and aversion, they watch over closely with equanimity. |
TasmÄtiha, bhikkhave, dhammesu dhammÄnupassÄ« tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ vineyya loke abhijjhÄdomanassaį¹. (4) |
Thatās why at that time a monk is meditating by observing an aspect of principlesākeen, aware, and rememberful, rid of desire and aversion for the world. |
Evaį¹ bhÄvitÄ kho, bhikkhave, ÄnÄpÄnassati evaį¹ bahulÄ«katÄ cattÄro satipaį¹į¹hÄne paripÅ«reti. |
Thatās how remembering of breathing, when developed and cultivated, fulfills the four kinds of remembering meditation. |
MN 118 upekkha as 7th awakening factor observing mind in samÄdhi
PassaddhakÄyassa sukhino cittaį¹ samÄdhiyati. |
When the body is pacified and they feel pleasure, the mind becomes undistractified-&-lucidified in samÄdhi. |
Yasmiį¹ samaye, bhikkhave, bhikkhuno passaddhakÄyassa sukhino cittaį¹ samÄdhiyati, samÄdhisambojjhaį¹
go tasmiį¹ samaye bhikkhuno Äraddho hoti, samÄdhisambojjhaį¹
gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, samÄdhisambojjhaį¹
go tasmiį¹ samaye bhikkhuno bhÄvanÄpÄripÅ«riį¹ gacchati. (6) |
At such a time, a monk has activated the awakening factor of undistractible-lucidity; they develop it and perfect it. |
So tathÄsamÄhitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhitÄ hoti. |
They closely watch over that mind undistractified-&-lucidified in samÄdhi. |
Yasmiį¹ samaye, bhikkhave, bhikkhu tathÄsamÄhitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhitÄ hoti, upekkhÄsambojjhaį¹
go tasmiį¹ samaye bhikkhuno Äraddho hoti, upekkhÄsambojjhaį¹
gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, upekkhÄsambojjhaį¹
go tasmiį¹ samaye bhikkhuno bhÄvanÄpÄripÅ«riį¹ gacchati. (7) |
At such a time, a monk has activated the awakening factor of equanimity; they develop it and perfect it. |
MN 140 goldsmith using upekkha, meditator using upekkha to enter formless attainment
SeyyathÄpi, bhikkhu, dakkho suvaį¹į¹akÄro vÄ suvaį¹į¹akÄrantevÄsÄ« vÄ |
Suppose, bhikkhu, a skilled goldsmith or his apprentice |
ukkaį¹ bandheyya, |
were to prepare a furnace, |
ukkaį¹ bandhitvÄ ukkÄmukhaį¹ Älimpeyya, |
heat up the crucible, |
ukkÄmukhaį¹ ÄlimpetvÄ saį¹įøÄsena jÄtarÅ«paį¹ |
take some gold with tongs, |
gahetvÄ ukkÄmukhe pakkhipeyya, |
and put it into the crucible. |
tamenaį¹ kÄlena kÄlaį¹ abhidhameyya, |
From time to time he would blow on it, |
kÄlena kÄlaį¹ udakena paripphoseyya, |
from time to time he would sprinkle water over it, |
kÄlena kÄlaį¹ ajjhupekkheyya, |
and from time to time he would just look on. |
taį¹ hoti jÄtarÅ«paį¹" sudhantaį¹ niddhantaį¹" nÄ«haį¹aį¹ ninnÄ«takasÄvaį¹ mudu ca kammaƱƱaƱca pabhassaraƱca, |
That gold would become refined, well refined, completely refined, faultless, rid of dross, malleable, wieldy, and radiant. |
yassÄ yassÄ ca piįø·andhanavikatiyÄ Äkaį¹
khatiāyadi paį¹į¹ikÄya yadi kuį¹įøalÄya yadi gÄ«veyyakÄya yadi suvaį¹į¹amÄlÄya taƱcassa atthaį¹ anubhoti; |
Then whatever kind of ornament he wished to make from it, whether a golden chain or earrings or a necklace or a golden garland, it would serve his purpose. |
evameva kho, bhikkhu, athÄparaį¹ upekkhÄyeva avasissati parisuddhÄ pariyodÄtÄ mudu ca kammaĆ±Ć±Ä ca pabhassarÄ ca. |
So too, bhikkhu, then there remains only equanimity, purified and bright, malleable, wieldy, and radiant. |
direct equanitmity to 4 formless attainments |
|
So evaį¹ pajÄnÄti: |
āHe understands thus: |
āimaƱce ahaį¹ upekkhaį¹ evaį¹ parisuddhaį¹ evaį¹ pariyodÄtaį¹ ÄkÄsÄnaƱcÄyatanaį¹ upasaį¹hareyyaį¹, tadanudhammaƱca cittaį¹ bhÄveyyaį¹. |
āIf I were to direct this equanimity, so purified and bright, to the base of infinite space and to develop my mind accordingly, |
Evaį¹ me ayaį¹ upekkhÄ tannissitÄ tadupÄdÄnÄ ciraį¹ dÄ«ghamaddhÄnaį¹ tiį¹į¹heyya. |
then this equanimity of mine, supported by that base, clinging to it, would remain for a very long time. |
ImaƱce ahaį¹ upekkhaį¹ evaį¹ parisuddhaį¹ evaį¹ pariyodÄtaį¹ viƱƱÄį¹aƱcÄyatanaį¹ upasaį¹hareyyaį¹, tadanudhammaƱca cittaį¹ bhÄveyyaį¹. |
If I were to direct this equanimity, so purified and bright, to the base of infinite consciousnessā¦ā¦ |
SN 46.3 upekkha as 7th awakening factor observing mind in samÄdhi
So |
"He, |
tathÄ-samÄhitaį¹ cittaį¹ |
(of) such-undistractable-&-lucid mind |
sÄdhukaį¹ ajjh-upekkhitÄ hoti |
thoroughly looks-on-with-equanimity **** |
. |
. |
. Yasmiį¹ samaye, bhikkhave, bhikkhu |
. On-the occasion, monks, a-monk |
tathÄ-samÄhitaį¹ cittaį¹ |
(of) such-undistractable-&-lucid mind |
sÄdhukaį¹ ajjh-upekkhitÄ hoti |
thoroughly looks-on-with-equanimity **** |
, |
, |
upekkhÄ-sam-bojjh-aį¹
go tasmiį¹ samaye |
equanimity-awakening-factor on-that occasion |
bhikkhuno Äraddho hoti; |
(the) monk has-aroused; |
upekkhÄ-sam-bojjh-aį¹
gaį¹ tasmiį¹ samaye |
equanimity-awakening-factor on-that occasion |
bhikkhu bhÄveti; |
(the) monk develops; |
upekkhÄ-sam-bojjh-aį¹
go tasmiį¹ samaye |
equanimity-awakening-factor on-that occasion |
bhikkhuno bhÄvanÄ-pÄripÅ«riį¹ gacchati. |
(the) monk has-developed-(and)-fulfilled *******. |
SN 54.10 same as MN 118 fourth satipaį¹į¹hÄna, upekkha observes abandoning hindrances
nirodhÄnupassÄ« ā¦ |
They practice like this: āIāll breathe in observing cessation.ā They practice like this: āIāll breathe out observing cessation.ā |
āpaį¹inissaggÄnupassÄ« assasissÄmÄ«āti sikkhati, āpaį¹inissaggÄnupassÄ« passasissÄmÄ«āti sikkhatiā |
They practice like this: āIāll breathe in observing letting go.ā They practice like this: āIāll breathe out observing letting go.ā |
dhammesu dhammÄnupassÄ«, Änanda, bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. |
At such a time a monk is meditating by observing an aspect of principlesākeen, aware, and rememberful, rid of desire and aversion for the world. |
So yaį¹ taį¹ hoti abhijjhÄdomanassÄnaį¹ pahÄnaį¹ taį¹ paƱƱÄya disvÄ sÄdhukaį¹ ajjhupekkhitÄ hoti. |
Having seen with wisdom the giving up of desire and aversion, they watch closely over with equanimity. |
TasmÄtihÄnanda, dhammesu dhammÄnupassÄ« bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. (4) |
Therefore, at such a time a monk is meditating by observing an aspect of principlesākeen, aware, and rememberful, rid of desire and aversion for the world. |
SN 54.13 same as MN 118, 4th satipaį¹į¹hÄna and 7th awakening factor
SN 5, 10. ÄnÄpÄnasaį¹yuttaį¹, 2. dutiyavaggo, 3. paį¹hamÄanandasuttaį¹ SN 54.13, para. 7 ā
āyasmiį¹ samaye, Änanda, bhikkhu aniccÄnupassÄ«. pe. virÄgÄnupassÄ«. pe. nirodhÄnupassÄ«. pe. āpaį¹inissaggÄnupassÄ« assasissÄmÄ«āti sikkhati, āpaį¹inissaggÄnupassÄ« passasissÄmÄ«āti sikkhati ā dhammesu dhammÄnupassÄ«, Änanda, bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. so yaį¹ taį¹ hoti abhijjhÄdomanassÄnaį¹ pahÄnaį¹ taį¹ paƱƱÄya disvÄ sÄdhukaį¹ ajjhupekkhitÄ hoti. tasmÄtihÄnanda, dhammesu dhammÄnupassÄ« bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹.
SN 54.16 same as MN 118, 4th satipaį¹į¹hÄna and 7th awakening factor
SN 5, 10. ÄnÄpÄnasaį¹yuttaį¹, 2. dutiyavaggo, 6. dutiyabhikkhusuttaį¹ SN 54.16, para. 7 ā
āyasmiį¹ samaye, bhikkhave, bhikkhu aniccÄnupassÄ«. pe. virÄgÄnupassÄ«. pe. nirodhÄnupassÄ«. pe. āpaį¹inissaggÄnupassÄ« assasissÄmÄ«āti sikkhati, āpaį¹inissaggÄnupassÄ« passasissÄmÄ«āti sikkhati ā dhammesu dhammÄnupassÄ«, bhikkhave, bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. so yaį¹ taį¹ hoti abhijjhÄdomanassÄnaį¹ pahÄnaį¹ taį¹ paƱƱÄya disvÄ sÄdhukaį¹ ajjhupekkhitÄ hoti. tasmÄtiha, bhikkhave, dhammesu dhammÄnupassÄ« bhikkhu tasmiį¹ samaye viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹.
SN 56.34 clothes on fire, not paying attention with upekkha
āÄditte, bhante, cele vÄ sÄ«se vÄ, tasseva celassa vÄ sÄ«sassa vÄ nibbÄpanÄya adhimatto chando ca vÄyÄmo ca ussÄho ca ussoįø·hÄ« ca appaį¹ivÄnÄ« ca sati ca sampajaƱƱaƱca karaį¹Ä«yanāti. |
āSir, if our clothes or head were on fire, weād apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning in order to extinguish it.ā |
āÄdittaį¹, bhikkhave, celaį¹ vÄ sÄ«saį¹ vÄ ajjhupekkhitvÄ amanasikaritvÄ anabhisametÄnaį¹ catunnaį¹ ariyasaccÄnaį¹ yathÄbhÅ«taį¹ abhisamayÄya adhimatto chando ca vÄyÄmo ca ussÄho ca ussoįø·hÄ« ca appaį¹ivÄnÄ« ca sati ca sampajaƱƱaƱca karaį¹Ä«yaį¹. |
āmonks, regarding your burning head or clothes with equanimity, not paying attention to them, you should apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning to truly comprehending the four noble truths. |
Katamesaį¹ catunnaį¹? |
What four? |
Dukkhassa ariyasaccassa ā¦ pe ā¦ dukkhanirodhagÄminiyÄ paį¹ipadÄya ariyasaccassa. |
The noble truths of suffering, its origin, its cessation, and the path. |
(end of 7.7 upekkha ā¹ļø)
8.1 - SammÄ-diį¹į¹hi: right view 1š
8.2 - SammÄ-saį¹
kappo: right resolve 2š
And what is right resolve? (SN 45.8)
Nekkhamma-saį¹
kappo, |
Renunciation-resolve, |
A-byÄpÄda-saį¹
kappo, |
Non-ill-will-resolve, |
A-vihiį¹sÄ-saį¹
kappo ā |
Non-harmfulness-resolve |
sutta passaages clarifying right resolve
MN 8 effacement (list of 44 kinds of good thought)
MN 78 kusala and akusala sankappo, and where they cease in 4 jhÄnas
MN 19 right thoughts (vitakka) and wrong thoughts contrasted
MN 117 with Äsavaā are the STED definition of renunciation, non ill will, non harm.
MN 117 without Äsavaā are vitakka of first jhÄna, see V&Vš
SN 14.12 sankappa position on food chain
SN 14.13 ditthi precedes vitakka on food chain
inferior cause leads to inferior results
SN 56.7 right thoughts = 4šāø
sutta passaages not specifically about right resolve but relevant
SN 55.7 golden rule and silver rule (stream entry uses silver to purify action and speech)
misc. Notes
3x3 strategy:
At 3am, wake up to battle the 3amšš± (3 akusala mula roughly parallels 3 parts of right-resolve)
using the 3 tools in AN 3.16 (guarding sense doors, proper eating, proper sleep schedule)
4x4 strategy:
attack formation of your 4pd army:
1. 4bvā®ļø all close with statement abyapajja viharati, 4bv fits neatly under abyapajja-samkappo.
2. thoughts connected with 4šāø are fruit of right view ā right intention (SN 56.7)
3. 4pdš¹ļø constantly purify intention, AN 4.14 especially, and AN 4.12 in all 4 postures
4. 4ip šā” is how 4pd purifies sammÄ samÄdhi's 4th jhÄna to penetrate 4šāø .
8.2.1 - Renunciation-resolve
(Wrong-Resolve)
kÄma ššā KÄma-vitakka/sankappo
Public enemy #1. The opposite to nekkhamma-sankappo.
Closely related to kÄma-chanda (of 5nivā
),
KÄma-rÄga, kÄma-tanha (the cause of suffering in 4šāø ).
31asbš§ā (the primary antidote)
8.2.2 - Non-ill-will-resolve
The 4bvā®ļø brahma-vihÄra formula, is an especially nice form of non-ill will. Notice "A-byÄpÄda" appears in all 4 of the STED 4bv.
8.2.3 - Non-harmfulness-resolve
8.3 - SammÄ-vÄcÄ: right speech 3š¬
STED right speech
ākatamÄ ca, bhikkhave, sammÄ-vÄcÄ? yÄ kho, bhikkhave, |
What **, *********, is right speech? ** *** ********* |
musÄvÄdÄ veramaį¹Ä«, |
lying; abstaining (from it) |
pisuį¹Äya vÄcÄya veramaį¹Ä«, |
Divisive-speech; abstaining (from it) |
pharusÄya vÄcÄya veramaį¹Ä«, |
Abusive-speech; abstaining (from it) |
samphappalÄpÄ veramaį¹Ä« ā |
Idle-chatter; abstaining (from it) |
ayaį¹ vuccati, bhikkhave, sammÄ-vÄcÄ. |
This is called, *********, right speech. |
only 1 wayā 8.3 - SammÄ-vÄcÄ: right speech 3š¬
only 1 wayā 8.3.1 ā lying; abstaining (from it)
only 1 wayā 8.3.2 - Divisive-speech; abstaining (from it)
only 1 wayā 8.3.3 ā Abusive-speech; abstaining (from it)
only 1 wayā 8.3.4 ā Idle-chatter; abstaining (from it)
only 1 wayā 8.3.10 - Sutta passages clarifying right speech
only 1 wayā 8.3.20 ā Misc.
only 1 wayā 8.3.20.1 ā Above all, donāt lie to yourself
only 1 wayā 8.3.20.2 - šš· pearls before swine.
only 1 wayā 8.3.20.3 ā oral tradition
Sutta passages clarifying right speech
AN
AN 2.62 good people give and receive constructive criticism thankfully
AN 3.28 in court, knowing truth but lie that āI donāt knowā
AN 4.3 criticizing what deserves criticism, karmic result
AN 4.100 right speech is not being silent when you witness a crime.
AN 4.149 su-carita: gives 4 opposites of wrong speech
AN 4.221 contains same info as AN 4.149, but also explicitly lists 4 wrong speeches
AN 5.159 five conditions before one teaching others
AN 5.160 once arisen, desire to speak out hard to get rid of
AN 5.198 5 factors of good speech: timely, true, gentle, beneficial, and friendly
AN 5.209 not proper to sing Dhamma recitation / chanting
KN
KN Iti 25 lying is slippery slope that leads to every kind of evil
MN
MN 61: right effort purifies right speech
MN 95 five types of truth preservation
SN
SN 17.11 So brutal are possessions, honor, and popularity, that good monk willing to lie
wrong speech
AN 4.149 su-carita: gives 4 opposites of wrong speech
AN 4.149
SaccavÄcÄ, apisuį¹Ä vÄcÄ, saį¹hÄ vÄcÄ, mantabhÄsÄā |
Speech thatās true, harmonious, gentle, and thoughtful. |
imÄni kho, bhikkhave, cattÄri vacÄ«sucaritÄnÄ«āti. |
These are the four kinds of good conduct by way of speech.ā |
AN 4.221 contains same info as AN 4.149, but also explicitly lists 4 wrong speeches
AN 4.221
āCattÄrimÄni, bhikkhave, vacÄ«duccaritÄni. |
āmonks, there are these four kinds of bad conduct by way of speech. |
KatamÄni cattÄri? |
What four? |
MusÄvÄdo, pisuį¹Ä vÄcÄ, pharusÄ vÄcÄ, samphappalÄpoā |
Speech thatās false, divisive, harsh, or nonsensical. |
8.3.1 ā lying; abstaining (from it)
ākatamÄ ca, bhikkhave, sammÄ-vÄcÄ? yÄ kho, bhikkhave, |
What **, *********, is right speech? ** *** ********* |
musÄvÄdÄ veramaį¹Ä«, |
lying; abstaining (from it) |
ā¦ |
ā¦ |
KN Iti 25 lying is slippery slope that leads to every kind of evil
KN Iti 25
ā¦ āeka-dhammaį¹ atÄ«tassa, bhikkhave, purisa-puggalassa |
āone-thing transgressed, *********, (for a) person, |
nÄhaį¹ tassa kiƱci pÄpa-kammaį¹ a-karaį¹Ä«yanti |
there is no evil-action not-(to be)-done. |
vadÄmi. |
(this I) say. |
katamaį¹ eka-dhammaį¹? |
Which one thing? |
yadidaį¹ bhikkhave, sampajÄna-musÄ-vÄdoāti. |
just-this, monks: deliberate-lie-telling." |
etam-atthaį¹ bhagavÄ avoca. |
this-(is the)-meaning (of what) the-blessed-one said. |
tatth-etaį¹ iti vuccati ā |
(with regard to)-that thus (was it) said. |
(verse)
ā¦ āeka-dhammaį¹ atÄ«tassa, |
"one-thing transgressed, |
musÄ-vÄdissa jantuno. |
lying-speech (by a) person, |
ā¦ vitiį¹į¹a-para-lokassa, |
rejecting-[concern for the]-after-world, |
natthi pÄpaį¹ a-kÄriyanāti. |
(there is)-no evil (he will) not-do." |
MN 61 never lie, even as a joke
MN 61
evameva kho, rÄhula, |
āIn the same way, RÄhula, |
yassa kassaci sampajÄna-musÄ-vÄde natthi lajjÄ, |
when anyone feels no shame in telling a deliberate lie, |
n-Ähaį¹ tassa kiƱci pÄpaį¹ a-karaį¹Ä«yanti vadÄmi. |
there is no evil, I tell you, he will not do. |
tasmÄtiha te, rÄhula, āhassÄpi na musÄ bhaį¹issÄmÄ«āti ā |
Thus, RÄhula, you should train yourself, |
evaƱhi te, rÄhula, sikkhitabbaį¹. |
āI will not tell a deliberate lie even in jest.ā |
AN 3.28 in court, knowing truth but lie that āI donāt knowā
SN 17.11 So brutal are possessions, honor, and popularity, that good monk willing to lie
8.3.2 - Divisive-speech; abstaining (from it)
ākatamÄ ca, bhikkhave, sammÄ-vÄcÄ? yÄ kho, bhikkhave, |
What **, *********, is right speech? ** *** ********* |
ā¦ |
ā¦ |
pisuį¹Äya vÄcÄya veramaį¹Ä«, |
Divisive-speech; abstaining (from it) |
ā¦ |
ā¦ |
8.3.3 ā Abusive-speech; abstaining (from it)
ākatamÄ ca, bhikkhave, sammÄ-vÄcÄ? yÄ kho, bhikkhave, |
What **, *********, is right speech? ** *** ********* |
ā¦ |
ā¦ |
pharusÄya vÄcÄya veramaį¹Ä«, |
Abusive-speech; abstaining (from it) |
ā¦ |
ā¦ |
suttas that use strong speech, but are not āabusiveā
AN 5.191 badly behaving brahmins and dogs
AN 6.29 Buddha calls monk a fool (mogha) for not knowing answer to a Dhamma question
AN 6.44 Buddha calls a woman āfoolish incompetent matron, with an matronās witā, for asking a reasonable question
8.3.4 ā Idle-chatter; abstaining (from it)
ākatamÄ ca, bhikkhave, sammÄ-vÄcÄ? yÄ kho, bhikkhave, |
What **, *********, is right speech? ** *** ********* |
ā¦ |
ā¦ |
samphappalÄpÄ veramaį¹Ä« ā |
Idle-chatter; abstaining (from it) |
8.3.10 - Sutta passages clarifying right speech
AN
AN 2.62 good people give and receive constructive criticism thankfully
AN 2.62
KathaƱca, bhikkhave, santasannivÄso hoti, kathaƱca santo sannivasanti? |
What is it like living with good people? How do good people live together? |
Idha, bhikkhave, therassa bhikkhuno evaį¹ hoti: |
Itās when a senior monk thinks: |
ātheropi maį¹ vadeyya, majjhimopi maį¹ vadeyya, navopi maį¹ vadeyya; |
āAny monk, whether senior, middle, or junior, should admonish me; |
therampÄhaį¹ vadeyyaį¹, majjhimampÄhaį¹ vadeyyaį¹, navampÄhaį¹ vadeyyaį¹. |
and I should admonish any monk, whether senior, middle, or junior. |
Thero cepi maį¹ vadeyya hitÄnukampÄ« maį¹ vadeyya no ahitÄnukampÄ«, sÄdhÅ«ti naį¹ vadeyyaį¹ na naį¹ viheį¹heyyaį¹ passampissa paį¹ikareyyaį¹. |
If a monkāwhether senior, middle, or juniorāwere to admonish me, theyād be sympathetic, so I wouldnāt bother them, but say āThank you!ā And Iād deal with it when I saw what I did wrong.ā |
AN 4.3 criticizing what deserves criticism, karmic result
AN 4.3
CatÅ«hi, bhikkhave, dhammehi samannÄgato paį¹įøito viyatto sappuriso akkhataį¹ anupahataį¹ attÄnaį¹ pariharati, anavajjo ca hoti ananuvajjo ca viĆ±Ć±Å«naį¹, bahuƱca puƱƱaį¹ pasavati. |
When an astute, competent good person has four qualities they keep themselves healthy and whole. They donāt deserve to be blamed and criticized by sensible people, and they make much merit. |
Katamehi catūhi? |
What four? |
Anuvicca pariyogÄhetvÄ avaį¹į¹Ärahassa avaį¹į¹aį¹ bhÄsati, |
After examining and scrutinizing, they criticize those deserving of criticism, |
anuvicca pariyogÄhetvÄ vaį¹į¹Ärahassa vaį¹į¹aį¹ bhÄsati, |
and they praise those deserving of praise. |
anuvicca pariyogÄhetvÄ appasÄdanÄ«ye į¹hÄne appasÄdaį¹ upadaį¹seti, |
They donāt arouse faith in things that are dubious, |
anuvicca pariyogÄhetvÄ pasÄdanÄ«ye į¹hÄne pasÄdaį¹ upadaį¹setiā |
and they do arouse faith in things that are inspiring. |
also in AN 4.3, four types of wrong criticism have seriously bad karma
AN 4.100 right speech is not being silent when you witness a crime.
AN 4.100 right speech is not being silent when you witness a crime.
at the right time criticizing what deserves it, praising that which deserves it.
dhamma details section : Duty of Right Speech in revealing Counterfeit of True Dharma
AN 4.149 su-carita: gives 4 opposites of wrong speech
AN 4.149
SaccavÄcÄ, apisuį¹Ä vÄcÄ, saį¹hÄ vÄcÄ, mantabhÄsÄā |
Speech thatās true, harmonious, gentle, and thoughtful. |
imÄni kho, bhikkhave, cattÄri vacÄ«sucaritÄnÄ«āti. |
These are the four kinds of good conduct by way of speech.ā |
AN 4.221 contains same info as AN 4.149, but also explicitly lists 4 wrong speeches
AN 4.221
āCattÄrimÄni, bhikkhave, vacÄ«duccaritÄni. |
āmonks, there are these four kinds of bad conduct by way of speech. |
KatamÄni cattÄri? |
What four? |
MusÄvÄdo, pisuį¹Ä vÄcÄ, pharusÄ vÄcÄ, samphappalÄpoā |
Speech thatās false, divisive, harsh, or nonsensical. |
AN 5.159 five conditions before one teaching others
AN 5.159
āNa kho, Änanda, sukaraį¹ paresaį¹ dhammaį¹ desetuį¹. |
āÄnanda, itās not easy to teach Dhamma to others. |
Paresaį¹, Änanda, dhammaį¹ desentena paƱca dhamme ajjhattaį¹ upaį¹į¹hÄpetvÄ paresaį¹ dhammo desetabbo. |
You should establish five things in yourself before teaching Dhamma to others. |
Katame paƱca? |
What five? |
āAnupubbiį¹ kathaį¹ kathessÄmÄ«āti paresaį¹ dhammo desetabbo; |
You should teach Dhamma to others thinking: āI will teach step by step.ā ā¦ |
āpariyÄyadassÄvÄ« kathaį¹ kathessÄmÄ«āti paresaį¹ dhammo desetabbo; |
āI will talk explaining my methods.ā ā¦ |
āanuddayataį¹ paį¹icca kathaį¹ kathessÄmÄ«āti paresaį¹ dhammo desetabbo; |
āI will talk out of kindness.ā ā¦ |
āna Ämisantaro kathaį¹ kathessÄmÄ«āti paresaį¹ dhammo desetabbo; |
āI will not talk while secretly hoping to profit.ā ā¦ |
āattÄnaƱca paraƱca anupahacca kathaį¹ kathessÄmÄ«āti paresaį¹ dhammo desetabbo. |
āI will talk without hurting myself or others.ā |
AN 5.160 once arisen, desire to speak out hard to get rid of
AN 5.160
Uppanno rÄgo duppaį¹ivinodayo, uppanno doso duppaį¹ivinodayo, uppanno moho duppaį¹ivinodayo, uppannaį¹ paį¹ibhÄnaį¹ duppaį¹ivinodayaį¹, uppannaį¹ gamikacittaį¹ duppaį¹ivinodayaį¹. |
Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling. |
Ime kho, bhikkhave, paƱca uppannÄ duppaį¹ivinodayÄāti. |
These five things are hard to get rid of once theyāve arisen.ā |
AN 5.198 5 factors of good speech: timely, true, gentle, beneficial, and friendly
AN 5.198
āPaƱcahi, bhikkhave, aį¹
gehi samannÄgatÄ vÄcÄ subhÄsitÄ hoti, no dubbhÄsitÄ, anavajjÄ ca ananuvajjÄ ca viĆ±Ć±Å«naį¹. |
āmonks, speech that has five factors is well spoken, not poorly spoken. Itās blameless and is not criticized by sensible people. |
Katamehi paƱcahi? |
What five? |
KÄlena ca bhÄsitÄ hoti, saccÄ ca bhÄsitÄ hoti, saį¹hÄ ca bhÄsitÄ hoti, atthasaį¹hitÄ ca bhÄsitÄ hoti, mettacittena ca bhÄsitÄ hoti. |
It is speech that is timely, true, gentle, beneficial, and friendly. |
AN 5.209 not proper to sing Dhamma recitation / chanting
AN 5.209
MN
MN 61: right effort purifies right speech
MN 61
(mirror verbal action, vÄcÄya kammaį¹ )
(before verbal action ā consider consequence)
(before verbal action ā if leads to bad, donāt do)
(before verbal action ā if not lead to bad, do)
(during verbal action ā consider consequence)
(during verbal action ā if leads to bad, donāt do)
(during verbal action ā if not lead to bad, do)
(after verbal action ā consider consequence)
(after verbal action ā if it led to bad, confess and donāt do again)
(after verbal action ā if not lead to bad, rejoice pÄ«ti-pÄmojja)
MN 95 five types of truth preservation
MN 95
PaƱca kho ime, bhÄradvÄja, dhammÄ diį¹į¹heva dhamme dvedhÄ vipÄkÄ. |
These five things can be seen to turn out in two different ways. |
Katame paƱca? |
What five? |
SaddhÄ, ruci, anussavo, ÄkÄraparivitakko, diį¹į¹hinijjhÄnakkhantiā |
Faith, personal preference, oral tradition, reasoned contemplation, and acceptance of a view after consideration. |
ime kho, bhÄradvÄja, paƱca dhammÄ diį¹į¹heva dhamme dvedhÄ vipÄkÄ. |
|
Api ca, bhÄradvÄja, susaddahitaį¹yeva hoti, taƱca hoti rittaį¹ tucchaį¹ musÄ; |
Even though you have full faith in something, it may be void, hollow, and false. |
no cepi susaddahitaį¹ hoti, taƱca hoti bhÅ«taį¹ tacchaį¹ anaƱƱathÄ. |
And even if you donāt have full faith in something, it may be true and real, not otherwise. |
Api ca, bhÄradvÄja, surucitaį¹yeva hoti ā¦ pe ā¦ |
Even though you have a strong preference for something ā¦ |
svÄnussutaį¹yeva hoti ā¦ pe ā¦ |
something may be accurately transmitted ā¦ |
suparivitakkitaį¹yeva hoti ā¦ pe ā¦ |
something may be well contemplated ā¦ |
sunijjhÄyitaį¹yeva hoti, taƱca hoti rittaį¹ tucchaį¹ musÄ; |
something may be well considered, it may be void, hollow, and false. |
no cepi sunijjhÄyitaį¹ hoti, taƱca hoti bhÅ«taį¹ tacchaį¹ anaƱƱathÄ. |
And even if something is not well considered, it may be true and real, not otherwise. |
SaccamanurakkhatÄ, bhÄradvÄja, viƱƱunÄ purisena nÄlamettha ekaį¹sena niį¹į¹haį¹ gantuį¹: |
For a sensible person who is preserving truth this is not sufficient to come to the definite conclusion: |
āidameva saccaį¹, moghamaƱƱanāāti. |
āThis is the only truth, other ideas are stupid.āā |
preservation of truth
āKittÄvatÄ pana, bho gotama, saccÄnurakkhaį¹Ä hoti, kittÄvatÄ saccamanurakkhati? |
āBut Master Gotama, how do you define the preservation of truth?ā |
SaccÄnurakkhaį¹aį¹ mayaį¹ bhavantaį¹ gotamaį¹ pucchÄmÄāti. |
|
āSaddhÄ cepi, bhÄradvÄja, purisassa hoti; |
āIf a person has faith, |
āevaį¹ me saddhÄātiā |
they preserve truth by saying, āSuch is my faith.ā |
iti vadaį¹ saccamanurakkhati, na tveva tÄva ekaį¹sena niį¹į¹haį¹ gacchati: |
But they donāt yet come to the definite conclusion: |
āidameva saccaį¹, moghamaƱƱanāti (). |
āThis is the only truth, other ideas are stupid.ā |
Ruci cepi, bhÄradvÄja, purisassa hoti ā¦ pe ā¦ |
If a person has a preference ā¦ |
anussavo cepi, bhÄradvÄja, purisassa hoti ā¦ pe ā¦ |
or has received an oral transmission ā¦ |
ÄkÄraparivitakko cepi, bhÄradvÄja, purisassa hoti ā¦ pe ā¦ |
or has a reasoned reflection about something ā¦ |
diį¹į¹hinijjhÄnakkhanti cepi, bhÄradvÄja, purisassa hoti; |
or has accepted a view after contemplation, |
āevaį¹ me diį¹į¹hinijjhÄnakkhantÄ«ātiā |
they preserve truth by saying, āSuch is the view I have accepted after contemplation.ā |
iti vadaį¹ saccamanurakkhati, na tveva tÄva ekaį¹sena niį¹į¹haį¹ gacchati: |
But they donāt yet come to the definite conclusion: |
āidameva saccaį¹, moghamaƱƱanāti. |
āThis is the only truth, other ideas are stupid.ā |
EttÄvatÄ kho, bhÄradvÄja, saccÄnurakkhaį¹Ä hoti, ettÄvatÄ saccamanurakkhati, ettÄvatÄ ca mayaį¹ saccÄnurakkhaį¹aį¹ paƱƱapema; |
Thatās how the preservation of truth is defined, BhÄradvÄja. I describe the preservation of truth as defined in this way. |
na tveva tÄva saccÄnubodho hotÄ«āti. |
But this is not yet the awakening to the truth.ā |
āEttÄvatÄ, bho gotama, saccÄnurakkhaį¹Ä hoti, ettÄvatÄ saccamanurakkhati, ettÄvatÄ ca mayaį¹ saccÄnurakkhaį¹aį¹ pekkhÄma. |
āThatās how the preservation of truth is defined, Master Gotama. We regard the preservation of truth as defined in this way. |
KittÄvatÄ pana, bho gotama, saccÄnubodho hoti, kittÄvatÄ saccamanubujjhati? |
But Master Gotama, how do you define awakening to the truth?ā |
8.3.20 ā Misc.
8.3.20.1 ā Above all, donāt lie to yourself
(from mae chee kaewās biography) https://notesonthedhamma.blogspot.com/2019/02/you-can-lie-to-entire-world-if-you-like.html
Donāt be resentful of criticism or prideful of praise. Simply stay focused on your meditation practice from dawn to dusk. Develop spiritual virtue day and night, and always speak the truth. Self-honesty is the basis of moral virtue. Know yourself, accept your faults and work to overcome them. Hide nothing from yourself. Above all, donāt lie to yourself. Lying to yourself is a fundamental breach of moral virtue. You can lie to the entire world if you like, but you must never lie to yourself.
my comment: That quote really struck me, because living in a secular world, most professions you can't survive without lying, or at the very least, intentionally withholding truths. Being too open, transparent and forthcoming will cause you to fail tasks, lose clients, and ultimately your job, in most real world professions. So it's very refreshing to hear Mae Chee Kaew acknowledge the harsh reality most people face, of not being able to maintain 100% honesty at all times. But as long we remain internally honest, as long as we never lie to ourselves, then that keeps us in touch with our conscience and keeps the possibility of rehabilitation and redemption alive. If we lie to the world and lie to ourselves, we're doomed. For (hopefully) obvious reasons.
8.3.20.2 - šš· pearls before swine.
This popular saying is similar to the principle of "speaking at right time",
when there's good reason to believe the audience is capable of understanding.
āCast not pearls before swine.ā
Jesus appears to be warning his disciples to preach only before receptive audiences.
from Jesus' sermon on the mount: Matthew 7:6 ā
āDo not give what is holy to dogs,
and do not throw your pearls before swine,
or they will trample them under their feet,
and turn and tear you to pieces.
ļ»æ
8.3.20.3 ā oral tradition
oral tradition
8.4 - SammÄ-kammanto: right action 4š
STED from SN 45.8
ākatamo ca, bhikkhave, sammÄ-kammanto? yÄ kho, bhikkhave, |
What **, *********, is right action? |
PÄį¹Ä-atipÄtÄ veramaį¹Ä«, |
Life-attacking(, killing); abstaining (from it) |
AdinnÄ-dÄnÄ veramaį¹Ä«, |
stealing; abstaining (from it) |
A-brahmacariyÄ veramaį¹Ä« ā |
Un-chastity; abstaining (from it) |
ayaį¹ vuccati, bhikkhave, sammÄ-kammanto. |
This is called, *********, right action. |
8.4.1 ā (1) PÄį¹Ä-atipÄtÄ: no killing
PÄį¹Ä-atipÄtÄ veramaį¹Ä«, |
Life-attacking(, killing); abstaining (from it) |
8.4.1.6 ā Killing in a just war? - Thanissaro essay 2022
ļ»æAt War with the Dhamma
by Thanissaro Bhikkhu (2022-09)
https://www.dhammatalks.org/books/uncollected/War.html
Thereās a depressing pattern in human behavior that Mark Twain noted more than a century ago, and itās with us still:
The powers-that-be want a war.
Politicians and the media start beating the drum, denouncing the evil intentions of the enemy and calling for all patriotic citizens to attack them.
At first, people are reluctant to go along, but then religious leaders jump on the bandwagon, telling their followers that itās their sacred moral duty to support the war machine.
Soon the whole country is aflame with the moral need to fight the enemy.
Those few who question this need are branded as traitors.
Young men march off to battle, only to find how ghastly war actually is.
They realize that they were duped, and that their side is not as virtuous as they had been led to believe.
Many of them are killed.
Those lucky enough to return home tell their families and neighbors:
Never again will they be tricked into going to war ever again.
But then, after a while, the powers-that-be want another war.
Politicians and the media start beating the drum.
If the arguments for the last war no longer work, they find new ways of raising the emotional pitch of their rhetoric so that soon the whole country is swept up in war fever all over again.
The only way to keep yourself from getting sucked into this pattern is to have strong principles against killing, principles you hold to no matter what.
This is one of the reasons why the Buddha formulated the precept against killing in the most uncompromising way:
Donāt intentionally kill anything or anyone.
Ever. Donāt tell other people to kill.
And donāt condone the act of killing.
When asked if there were anything at all whose killing he would approve of, the Buddha answered with just one thing:
anger (SN 1.71).
Thatās as clear-cut and absolute as you can get, and itās clear-cut for a reason:
Clear-cut rules are easy to remember even when your emotional level is highāand thatās precisely when you need them most.
If you approach every argument for war with this precept in mind, then no matter what reasons people might cite for supporting the war, always putting the precept first will protect you.
If you leave room in your mind for exceptions to the precept, someone will find a way to exploit those exceptions, and youāll be back where you were before you had the precept, fooled into supporting another war.
The precepts are like a fence around your property.
If thereās a gap in the fence, anything that can fit into the gapāor enlarge it by wriggling throughāwill be able to get in.
Itāll be as if there werenāt a fence there at all.
Now, itās important to remember that the Buddha never forced the precepts on anyone.
Instead of calling them obligations, he called them training rules, and the training is something you take on voluntarily.
Your moral behavior is a voluntary gift of safety to the world.
If you can make that gift universal, with no exceptions, you can have a share in universal safety as well (AN 8.39).
If you actually break a precept, the safe course of action is not to try to redesign the training to justify what youāve done.
Instead, you honestly admit that your training has lapsed, and do your best to get back on course.
Given that the texts are so clear and unequivocal on the issue of killing, itās hard to conceive that anyone would even think of trying to formulate a Buddhist theory of just war.
Yet there have been such attempts in the past, and theyāre with us again now.
If we have any concern for the Dhamma at all, itās important to reject these theories outright.
Otherwise, we find ourselves quibbling over when and where itās right to issue a Buddhist license to kill.
And no matter how strictly we try to restrict the license, itās like running a tank through the back of our fence and putting up a sign next to the resulting hole, saying that only those thieves and bears who promise to behave themselves nicely will be allowed to enter, and then leaving them to police themselves.
Because the early texts rule out killing in all circumstances, attempts to formulate a Buddhist just-war theory ultimately have to fall back on one basic assertion:
Thereās something wrong with the texts.
Because this assertion can take many forms, itās useful to examine a few of them, to see how misleading they can be.
That way, we wonāt fall for them.
The big one is this:
ā¢ The moral ideals expressed in the early texts may be inspiring, but they offer no practical guidance for dealing with the complexities of real life.
Real life presents situations in which holding strictly to the precepts would entail loss.
Real life contains conflicting moral claims.
The texts recognize none of these issues.
They teach us no way of dealing with evil aggressors, aside from passivity and appeasement, hoping that our loving-kindness meditation will inspire in the aggressors a change of heart.
So on this issue, we canāt trust that following the texts will protect us.
Actually, the early texts are not silent on issues of moral complexity.
They do answer questions about the losses that can come from holding to the precepts and about the desire to meet obligations at odds with the precepts.
Itās just that their answers arenāt the ones we might want to hear.
Of course, these answers are based on the teaching of karma and its effect on rebirth, teachings that many modern Buddhists view with skepticism.
But the Buddha dealt with skeptics in his own day.
As he told them, no one can really know the truth of these teachings until awakening, but if you take them on as working hypotheses in the meantime, youāll be more likely to be careful in your behavior than if you didnāt (MN 60).
If it turns out that theyāre not true, at least you can die with a clear conscience, knowing that youāve lived a pure life free from hostility or ill will.
When you discover that they are true, youāll be glad that you kept yourself safe (AN 3.66).
The Buddha readily acknowledged that there are times when following the precepts will put you at a disadvantage in terms of the world.
You might lose your wealth, your health, or even your relatives.
But those losses, he says, are minor in the long run.
Major loss would be to lose your virtue or to lose right view.
Those losses could harm you for many lifetimes to come.
Here the lesson is obvious:
For the sake of your long-term benefit, be willing to suffer the lesser losses to keep from suffering the major ones (AN 5.130).
At the same time, there are many occasions when breaking a precept brings short-term rewards in this world, but from that fact, the Buddha never drew the conclusion that those rewards justified breaking the precept (SN 42.13).
As for conflicting obligations, the texts tell of the case of a person who, finding that heās about to be thrown into hell for breaking the precepts, pleads with the hell wardens for leniency:
He broke the precepts because of his social obligations to family, friends, or king.
Does he get any leniency?
No. The hell wardens throw him into hell even as heās making his plea (MN 97).
The Buddha said that if you want to help others, you can provide them with food, clothing, shelter, or medicine as needed.
Better yet, you get them to follow the precepts, too (AN 4.99).
By this token, if you tell others that there are times when itās their moral duty to break the precepts, youāre actually working for their harm.
If they act on your recommendation and are thrown into hell, will you be on hand to plead their case?
And will the hell wardens give you a hearing?
So when the texts tell us to stick with the precepts in all cases, theyāre actually teaching us how to protect our long-term well-being.
This doesnāt mean that the precepts leave you totally defenseless against an enemy, just that they force you to think outside the box.
If youāre determined not to kill under any circumstances, that determination forces you to think in more creative ways to keep an adversary from taking advantage of you.
You learn methods of self-defense that fall short of killing.
You put more store in diplomacy and donāt look down on intelligent compromise.
ā¢ The ideals of the texts are for those who want to go straight to liberation undeterred:
They are the ones who should hold to the precepts no matter what, even being willing to die rather than to kill.
However, there has to be guidance for those who want to take the longer road to liberation, through many lifetimes, at the same time fulfilling their social obligations, such as the duty to kill in defense of their country.
Actually, the early texts do describe a slow route to liberation, and a prime feature of that route is holding to the precepts in all situations (AN 8.54).
Donāt do anything that would land you in the lower realms.
By this standard, itās hard to see how an even slower route, one that allowed for theories of just war, would count as a route to liberation at all.
As the Buddha pointed out, if youāre in battle with the enemy, trying to kill them, your mind is immersed in ill will.
If you get killed at that point, your mind-state would take you to hell.
If you have the wrong view that what youāre doing is virtuous, you can go either to hell or to rebirth as an animal (SN 42.3).
Neither of these destinations lies in the direction of nibbÄna.
It would be like flying from Las Vegas to San Diego via Yemen, with a long layover in Afghanistan, during which youād probably forget where you were going to begin with.
ā¢ The texts are obsessed with the letter of the precepts, but itās important not to let the letter get in the way of their spirit, which is to cause the least harm for the greatest number of people.
Sometimes you have to kill people to prevent them from doing greater harm.
This āspiritā is never expressed in the texts, and for good reason.
It assumes that thereās a clear way of calculating when doing a lesser evil will prevent a greater evil, but what clear boundary determines what does and doesnāt go into the calculus?
Can you discount the retaliation that will come from people who want to avenge your ālesser evilā?
Can you discount the people who take you as an example in committing their own ideas of what constitutes a lesser evil?
How many generations or lifetimes do you take into account?
You canāt really control the indirect effects of your action once itās done;
you canāt tell for sure whether the killing you do will result in more or less killing than what youāre trying to prevent.
But what is for sure is that youāve used your own body or your own speech in giving ordersāthings over which you do have controlāto kill.
A principle thatās actually closer to the precepts, and allows for no misapplication, is that you never use other peopleās misbehavior as justification for your own.
No matter what other people do, you stick to the precepts.
ā¢ Maybe the texts are hiding something.
Maybe the Buddha didnāt intend the precepts to be taken as absolutes.
There must have been times when kings came to consult with him on when war might be morally justified, but for some reason the texts never tell us what he said.
This conspiracy theory is probably the most dangerous argument of all.
Once itās admitted as valid, you can turn the Dhamma into anything you want.
I personally find it hard to believe that, after painting the picture of the soldier destined for hell when dying in battle, the Buddha would have privately discussed with King Pasenadi the grounds on which, for reasons of state, he could rightly send people into that situation.
The texts tell us that he once told Pasenadi that if you break the precepts, then no matter how large your army, you leave yourself unprotected.
If you keep the precepts, then even if you have no army at all, youāre well protected from within (SN 3.5).
Was this teaching meant just for public consumption?
Are we to assume that the Buddha was a two-faced Buddha who taught a secret doctrine to kings so completely at odds with what he taught in public?
The Buddha had so many chances to make exceptions to the precept against killing, but he always stuck by his principles:
No intentional taking of life.
Period.
When you try to cast doubt on these principles, youāre working for the harm of many, leaving them unprotected when they try to determine what should and shouldnāt be done (AN 3.62).
Thatās much worse than leaving them without a license to kill an aggressor, no matter how bad. ā¹ļø
8.4.2 ā (2) AdinnÄ-dÄnÄ: no stealing
AdinnÄ-dÄnÄ veramaį¹Ä«, |
stealing; abstaining (from it) |
8.4.3 ā (3) A-brahmacariya: celibacy
A-brahmacariyÄ veramaį¹Ä« ā |
Un-chastity; abstaining (from it) |
AN 3.107 Ruį¹į¹a: wailing: in ariya's vinaya, singing=wailing, dancing=madness, laughing excessively = childish behavior
AN 5.210 five benefits of sleeping with S&S (sati and sampajano)
prevent emission of semen
MN 41 expands a little bit on these 3 fold right action.
For lay people, instead of A-brahmacariya, KÄmesu-micchÄ-cÄraį¹ pahÄya
MN 41: They donāt have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They donāt have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
8.4.3.100.1 ā what does brahmacariya (celibacy) look like?
article derived from
https://www.reddit.com/r/EarlyBuddhismMeditati/comments/15elqzm/what_does_brahmacariya_celibacy_look_like/
I have some other thoughts that may be helpful to those doing or hoping to do this practice.
* use the 3rd iddhi pÄda, citta samÄdhi padhÄna sankhÄra samannagatam:
the power of citta, making up your mind to do something and do it,
without even entertaining any alternative to not doing it.
For example, there are things most of us won't do:
kill, steal, be a drug dealer, cocaine addict, etc.
Make up your citta/mind, that you're going to be celibate for 30 days, 90 days, whatever,
and then put it in that same box of things you won't do.
You've gone 30 or 90 days without killing anyone right?
Put celibacy in that same box, you're going to be celibate and not break celibacy for X amount of time.
* building on above idea:
frequently (every time you pee at minimum) imagine you have no penis, no sexual organ.
Sounds like a small thing, but the biological imperative is a very powerful force,
so you're always looking to fortify your defenses.
* living in a supportive community of other celibates is very helpful.
For example, I lived 4 years in a monastery keeping 8 precepts.
I was happier during that 4 years than the life outside that time
with so called "freedom" to indulge in sensual pleasures and sexual pleasures.
So you build up a base of experience where you know there is a better happiness than sexual pleasure,
and then you can build on that and always have that memory to recall that you were indeed happier celibate than not.
* fully understand sukha indriya, the physical pleasure faculty, the biological imperative FIB .
Whether it's from scratching a rash, eating delicious food, having sex, or masturbating,
all it ends up being is pleasure chemicals in the brain: seratonin, endorphines, etc.
Think of the time, energy, all of the investment needed to achieve 3 seconds of sukha indriya orgasm?
It's like 20 hours of hard labor findng an attractive partner, wining and dining them, etc.,
for just 3 seconds of fickle happiness.
* a very helpful thought experiment:
imagine there was no sukha indrya, no pleasure faculty, no pleasure chemical in the brain to drive you to seek pleasure.
In other words, food is gives neutral feelings/sensations,
sex and orgasm just yields 3 seconds of neutral sensation.
How would that change your life?
How interesting would sex and dating be if it didn't culminate in an orgasm?
Wouldn't you just be platonic friends then?
Wouldn't you just use a food processor and blender to make nutritional smoothies and porridge to get optimal nutrients into your body quickly and efficiently, instead of wasting so much seeking emotional comfort and sensual stimulation from interesting foods?
* having hobbies that are enjoyable:
I like studying suttas, hiking, doing yoga, doing taiji, doing jhÄna.
All of those activites get a much higher pīti (mental joy) and sukha indriya (physical pleasure) return on investment of time and energy than sex and food ever could.
Compare to earlier item of 'box of things you wouldn't do' like killing, breaking celibacy for X number of days.
Here you have a much bigger and enticing box of things you are allowed to do,
and indulge as much as you want because they're all healthy for you.
* Understand the heavy cost of indulging in sex and sensual pleasures, but especially sexual activities.
Most people don't understand the šPIE (precious internal energy) it takes for sexual activity.
You don't get it back after just a few days of eating more and sleeping more.
Reproduction takes the best of your nerve cells, and your brain, memory cognitive capability, ability to think critically and understand Dhamma and anything is greatly diminished the more sexual activity you have.
That heavy energy expenditure also compromises your immune system, and just overall is a big drag on your physical and mental health.
You won't truly understand it unless you've compared a good sample size, for example 100 days of pure celibacy vs. 100 days of indulging in sex and sensual pleasures.
The more you understand the energetic cost of every activity, not just sensual pleasures,
the more you're disinclined to waste your precious energy on even talking unncessarily,
thinking unncessarily, doing frivious things or wasting time talking about nonsense with your best friends.
If you really see suffering and want out, you put all your money, time, energy, resources into ending dukkha and realizing nirvana.
* understanding insatiability of desire, sensual desire, sexual desire.
A frequent rationale people use to break celibacy, or any other addiction is, "I'm going to do this, but this is the last time".
It doesn't work.
What's the success rate of that? Zero %?
And what is the success rate of the mini victories of sexual orgasms that only last 3 seconds?
You're satiated for 20 minutes and then you want to go again?
Again that's a zero % success rate when taking a longer term view.
* cutting out the middle man:
For myself, I know that even if I encountered the perfect situation, having a harem with the most beautiful women in the world, no marriage, no kids, no diseases, no money, no liabilities, no committment, I'd still get bored after a few months, or 2 years tops and want to go back to looking for a way out of dukkha full time.
So why bother with all that hassle if I know I'm just going for nirvana?
Cut out the middle man.
Just be celibate now and go for nirvana full time, full effort.
* You need to truly understand the subha nimitta (sign of beauty/attractiveness):
I chant this sutta everyday, SN 46.2.
If you don't understand why you have strong lust and why it's hard to get rid of,
then you don't understand subha nimitta.
If you're not an arahant or a non-returner, you still don't really understand or truly know what it is to be immune from subha nimitta.
It takes me just a few seconds to chant this part, since I've been chanting this for over 10 years:
(1. š KÄma-c-chanda ā subha-nimittaį¹)
Ko ca, bhikkhave, |
ā{And} what, monks, [is the] |
ÄhÄro an-uppannassa vÄ |
nutriment (for) un-arisen |
kÄma-c-chandassa uppÄdÄya, |
sensual-desire's arising, |
uppannassa vÄ kÄma-c-chandassa |
(and) arisen sensual-desire's |
bhiyyo-bhÄvÄya vepullÄya? |
growth,-development (and) abundance? |
Atthi, bhikkhave, |
There-is, monks, |
subha-nimittaį¹. |
(the) beautful-sign. |
Tattha a-yoniso-manasi-kÄra-bahulÄ«-kÄroā |
(To) that-there, un-wise-mental-production-frequently-done, |
ayam-ÄhÄro an-uppannassa vÄ |
is-the-nutriment (for) un-arisen |
kÄma-c-chandassa uppÄdÄya, |
sensual-desire's arising, |
uppannassa vÄ kÄma-c-chandassa |
(and) arisen sensual-desire's |
bhiyyo-bhÄvÄya vepullÄya. |
growth,-development (and) abundance. |
The key when you chant it, is you use vitakka, vicÄra, and upekkha, pausing between words and taking as long as you need
vitakka is the mental recitation of the memorized passage, and some superficial understanding of what you're chanting.
vicÄra explores the meaning of the passage more thoroughly on intellectual level.
upekkha (equanimous observation) is Dhamma investigation powered by the samÄdhi of four jhÄnas,
so that the theoretical understanding penetrates deeply into personal realization.
You understand lust, subha nimitta on a level that affects your behavior, view, attitude towards sex, lust, sensual desire,
and any desire for the 5 cords of sensual pleasure.
* another kind of asubha-nimitta:
The usual EBT standard antidote for subha nimitta is the a-subha š§ā nimitta (unattractive or repulsive sign).
That would usually be your 31asbš§ā .
Another type of asubha you should add to your arsenal,
is focus your attention and follow the sign (nimitta) of what happens right AFTER you indulge in sex and sensual pleasures,
and really immerse yourself in those asubha (unattractive) perceptions.
Many adults probably have tens of thousands of experiences to draw from.
(visualize and relive the emotions, feelings, physical sensations from past experiences:) So right after sex, or masturbation, you have an orgasm.
3 seconds of pleasure. Then it's gone.
Then you probably feel guilty because you know you've just wasted precious energy that's going to lower your jhÄna ceiling, weaken your immune system, weaken your sati and memory, weaken your ability to think clearly, etc.
Then you feel the insatiable itch to indulge in sex again after 20 minutes, or 60 minutes, whatever.
Then you say, "this is the last time I binge on sex."
And then your brain and body feel awful afterwards.
Then you resolve never to do it again.
Then you remember this is like the 50th time you resolved never to do it again.
Then you wish to be free of all addictions, cigarettes, cocaine, sex, gambling, video games, whatever other vices you have.
It's just an insatiable endless cycle and downward spiral until your brain fog and physical and mental health decline to badly that you die, and then are reborn in the realm of animals, hell, or ghosts.
That's where it leads.
Unless you have restraint of your cravings to avoid heavy collateral damage.
Like functional alcoholics, or functional recreational cocaine users, or people who moderate their sexual activitiy to once or twice a week.
All of this is also a healthy kind of asubha nimitta (sign of unattractiveness).
If you follow these kind of healthy signs, pay attention to these kind of healthy perceptions,
then your desire for subha nimitta and the 5kg diminishes right on the spot.
ā¹ļø
8.4.4 ā Karma and Rebirth
karma : kamma and rebirth
MN 129 BÄla-paį¹įøita: the fool & the pundit: what type of karma leads to animal, insect, hell rebirth, or wheel turning monarch, heaven, etc.
MN 130 King Yama and divine messengers
MN 135 basic workings of karma
MN 136 more detailed and nuanced workings of karma
Fortune favors the virtuous
Fortune favors the virtuous :: True stories of karma, rebirth, illustrating karmic fruit ripening, often in dramatic and extraordinary fashion.
8.4.5 ā misc.
SN 55.7 šdoes Buddhism have a golden rule, silver rule, or neither?
šWhich is worse karmic consequence? Knowingly doing something evil, or unknowingly doing something evil?
AN 6.57 Chaįø·ÄbhijÄti: 6 classes: the type of kamma and rebirth for 6 classes of people
AN 6.59 DÄrukammika: (name of householder): donating to worthy sangha members leads to rebirth in deva world
b.than 2018 karma q&a
https://www.dhammatalks.org/Archive/Writings/Ebooks/KarmaQAndA_181215.pdf
AN 4.77 one can go mad pondering kamma vipaka
made an effort to find the spots in the system of intentional action where the laws
within the system allow for escape from intentional action: what he called the
kamma that puts an end to kamma (AN 4.237).
8.5 ā sammÄ-ÄjÄ«vo: right livelihood 5š
STED from SN 45.8
ākatamo ca, bhikkhave, sammÄ-ÄjÄ«vo? |
And what, monks, is right livelihood? |
Idha, bhikkhave, ariya-sÄvako |
Here, monks, a noble-oneās-disciple: |
MicchÄ-ÄjÄ«vaį¹ pahÄya |
Having abandoned Wrong-livehihood; |
SammÄ-ÄjÄ«vena jÄ«vitaį¹ kappeti ā |
Lives according to Right-livelihood |
ayaį¹ vuccati, bhikkhave, sammÄ-ÄjÄ«vo. |
This is called right livelihood. |
8.5.1 ā micchÄ-ÄjÄ«vo: what constitutes wrong livelihood
MN 117
Katamo ca, bhikkhave, micchÄÄjÄ«vo? |
And what is wrong livelihood? |
KuhanÄ, lapanÄ, nemittikatÄ, nippesikatÄ, lÄbhena lÄbhaį¹ nijigÄ«sanatÄā |
Deception, flattery, hinting, and belittling, and using material possessions to pursue other material possessions. |
MA 189 agama || MN 117
What is right livelihood?
If there is no seeking [requisites] with a dissatisfied mind,
not having recourse to various inappropriate types of spells, not making a living by wrong forms of livelihood; if one seeks robes and blankets with what is in accordance with the Dharma, by means of the Dharma, seeks beverages and food, beds and couches, medicine [or] any [other] requisites of life with what is in accordance with the Dharma, by means of the Dharma.
AN 5.177 for laypeople (the term used is ātradeā, not ālivelihoodā)
āPaƱcimÄ, bhikkhave, vaį¹ijjÄ upÄsakena akaraį¹Ä«yÄ. |
āmonks, a lay follower should not engage in these five trades. |
KatamÄ paƱca? |
What five? |
Satthavaį¹ijjÄ, sattavaį¹ijjÄ, maį¹savaį¹ijjÄ, majjavaį¹ijjÄ, visavaį¹ijjÄā |
Trade in weapons, living creatures, meat, intoxicants, and poisons. |
8.5.2 ā sammÄ-ÄjÄ«vo: what constitutes right livelihood
SN 4.5 arahants teach others Dhamma (The term āright livelihoodā not used)
Caratha, bhikkhave, cÄrikaį¹ bahujanahitÄya bahujanasukhÄya lokÄnukampÄya atthÄya hitÄya sukhÄya devamanussÄnaį¹. |
Wander forth, monks, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. |
MÄ ekena dve agamittha. |
Let not two go by one road. |
Desetha, bhikkhave, dhammaį¹ ÄdikalyÄį¹aį¹ majjhekalyÄį¹aį¹ pariyosÄnakalyÄį¹aį¹ sÄtthaį¹ sabyaƱjanaį¹ kevalaparipuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ pakÄsetha. |
Teach the Dhamma thatās good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice thatās entirely full and pure. |
misc. Right livelihood
On the Path 8.5 Thanissaro nice summary
8.6 - SammÄ VÄyÄmo: right effort 6š¹
8.7 - SammÄ-Sati: right remembering [and applying Dharma] 7š
ļ»æ
SN 47.2 defines 'sati' (mindfulness ) as doing this all the time (24/7 samÄdhi ):
kÄye kÄyÄ-(a)nu-passÄ« viharati |
He lives continuously seeing the body as a body [as it truly is]. |
vedanÄsu vedanÄ-(a)nu-passÄ« viharati |
He lives continuously seeing sensations as sensations [as it truly is]. |
citte cittÄ-(a)nu-passÄ« viharati |
He lives continuously seeing a mind as a mind [as it truly is]. |
dhammesu dhammÄ-(a)nu-passÄ« viharati |
He lives continuously seeing āøDharma as āøDharma [as it truly is]. |
(ā¦ elided refrain from each wayā¦) |
[in each of the 4 ways of remembering]: |
ÄtÄpÄ« sampajÄno satimÄ, |
he is ardent š¹, he has lucid discerning š, he remembers š [to apply relevant āøDharma]. |
vineyya loke abhijjhÄ-do-manassaį¹; |
he should remove greed and distress regarding the world. |
8.7.1 ā 4sp1
kÄye kÄyÄ-(a)nu-passÄ« viharati |
He lives continuously seeing the body as a body [as it truly is]. |
ÄtÄpÄ« sampajÄno satimÄ, |
he is ardent š¹, he has lucid discerning š, he remembers š [to apply relevant āøDharma]. |
vineyya loke abhijjhÄ-do-manassaį¹; |
he should remove greed and distress regarding the world. |
what that means:
continuously seeing the body, as just a body [as it actually is according to reality],
rather than a distorted fantasy we identify with and become entangled in.
The #1 recommend exercise for doing that is 31asbš§ā .
satipaį¹į¹hÄna sutta is overrated
Any āøDhamma teaching that leads to seeing the body as it actually is, is applicable here.
One should not make the mistake assuming the popular suttas MN 10 or DN 22 give a comprehensive list of possibilities.
31 body parts is preeminent
31asbš§ā has a preeminent place in EBT .
The Buddha emphasized and praised this practice repeatedly.
Even when scores of monks committed suicide from practicing 31asb incorrectly Bu Vbā 1.3,
he didn't stop praising and pushing this as one of the key practices.
Ab Vb 7.1.1 Abhidhamma Vibhanga preserves an earlier version of satipaį¹į¹hÄna sutta that only had 31 body parts as the exercises in kÄyaanupassana.
kÄyagata is synonym for kÄya-anu-passana
See kÄya-gatÄ-sati šā , MN 119
MN 119 has the same kÄya exercises as satipaį¹į¹hÄna sutta kÄya exercises DN 221,
except that MN 119 tells you to do each exercise concurrently with 4 jhÄnas.
(end of 8.7.1 kÄya anu passanaā¹ļø)
8.7.2 ā 4sp2
vedanÄsu vedanÄ-(a)nu-passÄ« viharati |
He lives continuously seeing sensations as sensations [as it truly is]. |
ÄtÄpÄ« sampajÄno satimÄ, |
he is ardent š¹, he has lucid discerning š, he remembers š [to apply relevant āøDharma]. |
vineyya loke abhijjhÄ-do-manassaį¹; |
he should remove greed and distress regarding the world. |
what that means:
SN 36 is your best bet for detailed and comprehensive understanding of vedana.
DN 222 vedana anu passana
(end of 8.7.2 vedana anu passanaā¹ļø)
8.7.3 ā 4sp3
citte cittÄ-(a)nu-passÄ« viharati |
He lives continuously seeing a mind as a mind [as it truly is]. |
ÄtÄpÄ« sampajÄno satimÄ, |
he is ardent š¹, he has lucid discerning š, he remembers š [to apply relevant āøDharma]. |
vineyya loke abhijjhÄ-do-manassaį¹; |
he should remove greed and distress regarding the world. |
what that means:
6 abhiƱƱa #3, 3ā”š, the power of mind reading, is what MN 10's citta-anu-passana is based on.
AN 10.51 sa-citta: good gloss of 4sp3, and how to purify citta, with simile of mirror.
šdistinction between KÄya and citta
š(non EBT) distinction between KÄya and citta
(end of 8.7.3 citta anu passanaā¹ļø)
8.7.4 ā 4sp4
dhammesu dhammÄ-(a)nu-passÄ« viharati |
He lives continuously seeing āøDharma as āøDharma [as it truly is]. |
ÄtÄpÄ« sampajÄno satimÄ, |
he is ardent š¹, he has lucid discerning š, he remembers š [to apply relevant āøDharma]. |
vineyya loke abhijjhÄ-do-manassaį¹; |
he should remove greed and distress regarding the world. |
what that means:
āøDhamma = Buddha's teaching that leads to virÄga ... nirvana. āøDhamma in this context,
as well as in āøDhamma-vicaya-sambojjhanga,
is commonly mistranslated as "phenomena", "mental qualities", etc.
The oral tradition works together holistically with Sati, dhamma-vicaya, memorization.
It requires Dhamma=specialized Teaching, not "phenomena".
šwhat does it mean to see Dhamma as Dhamma?
(end of 8.7.4 Dhamma anu passanaā¹ļø)
8.7.10 ā primer on āsatiā
8.7.10.1 ā Two ways in which sati ("mindfulness") is R.A.D.
http://notesonthedhamma.blogspot.com/2022/12/two-ways-in-which-sati-mindfulness-is.html
Britannica Dictionary definition of RAD
rad /ĖrƦd/ adjective
radder; raddest
[also more rad; most rad] US slang
rad = very appealing or good
example: The party was totally rad. [=awesome, cool]
Two ways in which sati ("mindfulness") is R.A.D.
Here's a mnemonic I came up with to help you remember a correct definition of "mindfulness", which is usually taught in a form that's watered down, distorted, or just completely wrong.
Why is it taught wrong?
1. 'sati' is a loaded word. No single word is going translate and convey the full meaning. You will only know the meaning from studying many suttas on the subject. Similar to how "be good" is a vague and not very helpful teaching on its own. "Mindfulness" is similarly vague and not helpful.
R.A.D. = (R)emembers to (A)pply the (D)harma.
sati ("mindfulness") is R.A.D.
What is the Dharma? The Buddha's teaching that leads to nirvana.
Unless a specific Dharma is given in context, the default value of "Dharma", is the 4 frames of satipaį¹į¹hÄna, as defined in SN 47.2
šSammÄ-Sati: right remembering [of Dharma]
kÄye kÄyÄ-(a)nu-passÄ« viharati
He lives continuously seeing the body as a body [as it truly is].
vedanÄsu vedanÄ-(a)nu-passÄ« viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittÄ-(a)nu-passÄ« viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammÄ-(a)nu-passÄ« viharati
He lives continuously seeing āøDharma as āøDharma [as it truly is].
(ā¦ elided refrain from each wayā¦)
[in each of the 4 ways of remembering]:
ÄtÄpÄ« sampajÄno satimÄ,
he is ardent š¹, he has lucid discerning š, he remembers š [to apply relevant āøDharma].
vineyya loke abhijjhÄ-do-manassaį¹;
he should remove greed and distress regarding the world.
When is Sati applied? All the time, all postures, all activities
If you don't have the 'sati' switch flipped on all the time, you're in grave danger.
ā SN 47.6 - šš 6m, Sakuį¹agghi: š¦ (the) quail:
always stay in 4spš, to avoid death
ā SN 47.7 - šš 6m, Makkaį¹a: š (the) monkey:
always stay in 4spš, to avoid death
Another way in which sati ("mindfulness") is R.A.D.
sati ("mindfulness") is R.A.D
RAD definition #1: R.A.D. = (R)emembers to (A)pply the (D)harma.
RAD definition #2: R.A.D. = (R)adical (A)lignment with the (D)harma
The second definition of RAD works in to the fourth frame of satipaį¹į¹hÄna:
4sp4
dhammesu dhammÄ-(a)nu-passÄ« viharati
He lives continuously seeing āøDharma as āøDharma [as it truly is].
ÄtÄpÄ« sampajÄno satimÄ,
he is ardent š¹, he has lucid discerning š, he remembers š [to apply relevant āøDharma].
vineyya loke abhijjhÄ-do-manassaį¹;
he should remove greed and distress regarding the world.
This means you bring your behavior, how you see, think, act, speak, in radical alignment with Dharma, which leads to peace, happiness, nirvana.
Instead of doing what most people usually do, acting in ways in disharmony with Dharma that leads to fake happiness which is actually suffering, the obvious kinds of suffering, and endless rounds of rebirth.
Dhp 84 ā (never wish for success by non-Dharmic means)
ā¦ 84.
ā¦ na atta-hetu na parassa hetu,
Not for your own sake or that of another
na puttam-icche na dhanaį¹ na raį¹į¹haį¹.
desiring children, wealth, or nation,
ā¦ na iccheyya VAR a-dhammena samiddhim-attano,
Never wish for success by non-Dharmic [unjust] means,
sa sÄ«lavÄ paƱƱavÄ dhammiko siyÄ.
rather, be virtuous, wise, and act [justly] in accordance with Dharma.
Dhp 86 -
ā¦ 86.
ā¦ ye ca kho sammadakkhÄte,
But those who act
dhamme dhammÄ-(a)nu-vattino.
according to the perfectly taught Dhamma
ā¦ te janÄ pÄramessanti,
will cross the realm of Death,
maccudheyyaį¹ suduttaraį¹.
so difficult to cross.
8.7.20 ā sati is ON 24/7: from the Dharma you depart, break the Buddha's heart
step on a crack break your momma's back
āStep on a crack, break your momma's backā is a phrase said mostly by children in groups which acts a game.
Group members, while walking on sidewalks or roads, must avoid stepping on cracks in the ground.
A mistaken step might result in insults from the group or personal feelings of dishonoring one's mother.
What is the origin of the superstition stepping on cracks?
It's believed in the U.S. that stepping on a crack in the ground is considered bad luck.
This superstition stems from one variation of an old children's rhyme that goes
"step on a crack, break your momma's back."
So if you don't want to break your mother's back, don't step on a crack!
what is: from the Dharma you depart, break the Buddha's heart
What is this?
It's a game for all ages.
It's just another way to say "do satipaį¹į¹hÄna. all the time!", as the Buddha instructed.
But many people aren't compelled by cold hard rationality, so
from the Dharma you depart, break the Buddha's heart
adds some emotional stakes to the same instruction.
You wouldn't want to disappoint the Buddha, the arahants, and the noble sangha who kept a pure Dharma alive for 2500 years would you?
āSatiā should be āalways onā, no off switch position
Anytime you donāt have the āsatiā switch flipped in the āonā position, you are in grave danger.
explicit reference to āgrave dangerā
SN 47.6 Sakuį¹agghi: simile of quail: always stay in 4sp (satipatthana), to avoid death
SN 47.7 Makkaį¹a: simile of monkey: always stay in 4sp, to avoid death
Look at the 10 min. video for āhow to find water in the desert with a monkeyā.
It is reminiscnent of SN 47.7.
Is there a closer monkey simile in other suttas?
https://drive.google.com/drive/folders/1-xQ-dmllWHsfScuHNE_P7Jze3uneu0w1?ogsrc=32 3
SN 47.20 Janapada-kalyÄį¹Ä«: world beauty queen, man with sword, balance bowl of oil
strongly implicit reference to āgrave dangerā
AN 7.67 sati is the wise gate keeper. If he lets in the bad guys, danger and death!
milder implicit sutta references to āgrave dangerā
SN 46.53 Anytime is the right time for sati (sutta on balancing 7sb to counter 5niv)
satiƱca khvÄhaį¹, bhikkhave, sabbatthikaį¹ vadÄmÄ«āti.
āAs for mindfulness, I tell you, that serves every purpose.ā
4sp = 4 sati-(u)patthana, i.e. 4 remembrance establishings.
āEstablishingā means the sati switch should always be flipped in the āonā position,
never in the off posiiton.
The word satipatthana appears in countless places,
and sammÄ-sati, āright-rememberingā, is often defined as 4sp.
marana-sati closely related, but not the same
marana-sati (death-remembering) is closely related, but many of those suttas dealing with marana-sati not quite making the point of immanent danger the moment sati is neglected.
_x0001_ Look at the 10 min. video for āhow to find water in the desert with a monkeyā. It is reminiscnent of SN 47.7. Is there a closer monkey simile in other suttas?
šš¦
maranasati is more like the ālife is shortā video (about 30 seconds long).
The instructions at the end of that video āplay hardā is a translation for
āappamÄdena bhikkhave, sampÄdethaā (the last words of the buddha).
the ājeep grim reaperā 30 second video commercial is a sublime rendition of how most people actually practice marana-sati.
Death is coming?
Who cares?
Serve me up some more bhava-tanha and kÄma-tanha!
reference:
https://notesonthedhamma.blogspot.com/2023/03/from-dharma-you-depart-break-buddhas.html
from the Dharma you depart, long term cases
DN 212.1 former servant girl reborn in heaven of 33, while former monks she served born in gandhabba realm serving the gods of 33. She reminds those former monks of Dharma, and they reform.
8.7.25 ā Buddha arranges marriage for his daughter sati
(work in progress)
sati is clever, pretty, and known for her great memory.
She can easily recall things and done long ago.
Sati is of an age to marry, and she narrowed down her suitors to two:
Andy is very handsome and charismatic: His life style philosphy is āchoiceless non judgmental awareness. Living in the present moment and never thinking about the past or future.ā
Pan is average looking: His life style philosphy is discerning the cause of things, equanimously observing the rise and fall of aggregates.
(end of 8.7 - šSammÄ-Satiā¹ļø)
8.8 ā SammÄ SamÄdhi: right undistractible-lucidity 8š
Most often defined as 4 jhÄnas, such as in SN 45.8
8.8.1 - j1š First JhÄna
š«š viviccāeva kÄmehi |
Judiciously-secluded from desire for five cords of sensual pleasures, |
š«š vivicca a-kusalehi dhammehi |
Judiciously-secluded from unskillful āøDharmas, |
(V&Vš) sa-vitakkaį¹ sa-vicÄraį¹ |
with directed-thought and evaluation [of those verbal āøDharma thoughts], |
šš viveka-jaį¹ pÄ«ti-sukhaį¹ |
with [mental] rapture and [physical] pleasure born from judicious-seclusion, |
š paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. |
he attains and lives in first jhÄna. |
ļ»æTOC for details on first JhÄna in book Goldcraft
Goldcraft 4.3.1 j1š First JhÄna
Goldcraft 4.3.1.1 vivicceva kÄmehi = judicious-seclusion from sensual pleasures
Goldcraft 4.3.1.1.5 viveka = judicious-seclusion, discriminative separation
Goldcraft 4.3.1.1.6 kÄma = desire for sensual pleasure
Goldcraft 4.3.1.2 vivicca a-kusalehi dhammehi = judicious-seclusion from unskillful Dharmas
Goldcraft 4.3.1.3 sa-vitakkaį¹ sa-vicÄraį¹ =with directed-thought and evaluation
Goldcraft 4.3.1.4 viveka-jaį¹ pÄ«ti-sukhaį¹ = rapture and pleasure born from judicious-seclusion
Goldcraft 4.3.1.5 paį¹hamaį¹ jhÄnaį¹ upasampajja viharati = he attains and lives in first jhÄna
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 āwrongā version of right-resolve
Goldcraft 4.3.1.8 physical body in bliss
Goldcraft 4.3.1.9 KN Iti 72: escape from kÄma is nekkhamma (right resolveās renunciation)
Goldcraft 4.3.1.12 first jhÄna is easy! holistic, easily accessible, gradual samÄdhi
Goldcraft 4.3.1.13 Speech ceasing in first jhÄna
Goldcraft 4.3.1.15 Ekaggata jhÄna factor allows āhearingā in jhÄna
ļ»æ
Essence of j1š First JhÄna
From studying
every reference to
STED 4jš formula, and examining what happens right before first jhÄna, we can see the pattern.
Before one has mastered the skill of stopping internal dialogue at will, entering the
šš¶ noble silence of 2nd jhÄna where
V&Vš are shut off and replaced by
subverbal awareness and investigation of
S&Sšš , one first has to:
0. Understand and memorize the
7sbāļø 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 jhÄnas are the 6th factor, samÄdhi-sambojjhanga, shown clearly in
DN 2.
1. Understand the danger, the dukkha, and disadvantages of
5kg and
5nivā
.
V&Vš has a large role in accomplishing this, so one should not be too greedy and shoot for 4th jhÄna or 2nd jhÄna before mastering first jhÄna and how to use first jhÄna's
V&Vš skillfully.
2. Before one can completely shut off internal dialogue of
V&Vš , 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 pÄ«ti & sukha (rapture and pleasure) of first jhÄna. See
MN 19 and
vitakka & vicÄra in first jhÄna.
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
samÄdhi in 3 ways to describe an intermediate stage between first and second jhÄna for how vicÄra 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 jhÄna, is by learning how to use
V&Vš skillfully to direct the mind to inspiring themes to stoke the fire of first jhÄna 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 jhÄna? The most important part of first jhÄna 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 jhÄna 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 jhÄna. Samatha and Vipassana need to be conjoined and balanced. Genuine
EBT jhÄna does this.
5. This is why you should be very wary of following non
EBT samÄdhi systems that falsely claim to be genuine jhÄna, but tends to segregate samatha from vipassana and overly emphasize samatha kung fu for first jhÄna.
V&Vš 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 jhÄna (see section 3). How self defeating is that?
Physical side of first jhÄna
The above summarises the essentials on the mental side of things.
As far as the physical side, how to pacify (kÄya-passaddhi) the body to induce sukha and samÄdhi-sambojjhanga of first jhÄna, see
5š,
16š¬ļøš¤ā especially steps 3 and 4.
Read
JhÄna-constipation āš for brutally effective ways to cure jhÄna-constipation.
8.8.2 - j2š Second JhÄna
Vitakka-vicÄrÄnaį¹ vÅ«pasamÄ |
with the subsiding of directed-thought and evaluation [of those verbal āøDharma thoughts], |
ajjhattaį¹ sam-pasÄdanaį¹ |
with internal purity and self-confidence, |
š cetaso ekodi-bhÄvaį¹ |
his mind becomes singular in focus. |
š«(V&Vš) a-vitakkaį¹ a-vicÄraį¹ |
Without directed-thought and evaluation, [mental processing is now subverbal,] |
ššš samÄdhi-jaį¹ pÄ«ti-sukhaį¹ |
[mental] rapture and [physical] pleasure is born from undistractible-lucidity, |
š dutiyaį¹ jhÄnaį¹ upasampajja viharati. |
he attains and lives in second jhÄna. |
ļ»æTOC for details on Second JhÄna in book Goldcraft
Goldcraft 4.3.2 j2š Second JhÄna
Goldcraft 4.3.2.1 vitakka + vicÄra = directed-thought and evaluation
Goldcraft 4.3.2.2 vÅ«pasamÄ = subsiding
Goldcraft 4.3.2.3 ajjhattaį¹ sam-pasÄdanaį¹ = with internal purity and self-confidence
Goldcraft 4.3.2.4 cetaso ekodi-bhÄvaį¹ = his mind becomes singular in focus
Goldcraft 4.3.2.6 a-vitakkaį¹ a-vicÄraį¹ = without directed-thought and evaluation
Goldcraft 4.3.2.7 samÄdhi-jaį¹ pÄ«ti-sukham = [mental] rapture and [physical] pleasure
Goldcraft 4.3.2.8 dutiyaį¹ jhÄnaį¹ upasampajja viharati = he attains and lives in second jhÄna
Goldcraft 4.3.2.40 šš¶ Noble Silence, ariyo vÄ tuį¹hÄ«-bhÄvo
Goldcraft 4.3.2.50 2nd jhÄna misc.
ļ»æ
Essence of j2š Second JhÄna
* Compared to first jhÄna, which still involves linguistic verbal mental talk of
V&Vš ,
* in second jhÄna that V&V is sublimated into the
subverbal mental processing of
S&Sšš .
* 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 jhÄna, 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 jhÄna accomplishment was that one hasn't learned the art of
šš¶ noble silence yet, but one at least prefers thinking skillful Dharma related thoughts over unskillful worldly Dharmas.
8.8.3 - j3š Third JhÄna
š«š pÄ«tiyÄ ca virÄgÄ |
With [mental] rapture fading, |
š upekkhako ca viharati |
he lives equanimously observing [āøDharmas with subverbal mental processing]. |
(S&Sšš) sato ca sam-pajÄno, |
remembering [and applying relevant āøDharma], he lucidly discerns. |
šš¶ sukhaƱca kÄyena paį¹i-saį¹-vedeti, |
He experiences pleasure with the [physical] body. |
yaį¹ taį¹ ariyÄ Äcikkhanti — |
The Noble Ones praise this [stage of jhÄna in particular because they expect this to be the normal state of the average monk in all postures at all times]: |
āupekkhako satimÄ sukha-vihÄrÄ«āti |
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant āøDharma]." |
š tatiyaį¹ jhÄnaį¹ upasampajja viharati. |
he attains and lives in third jhÄna. |
ļ»æTOC for details on third JhÄna in book Goldcraft
Goldcraft 4.3.3 j3š Third JhÄna
Goldcraft 4.3.3.1 pÄ«tiyÄ ca virÄgÄ = With [mental] rapture fading
Goldcraft 4.3.3.2 šupekkhako ca viharati = he lives equanimously observing
Goldcraft 4.3.3.3 sato ca sam-pajÄno = he is a rememberer and lucid discerner
Goldcraft 4.3.3.4 sukhaƱca kÄyena paį¹i-saį¹-vedeti = senses pleasure with body
Goldcraft 4.3.3.5 yaį¹ taį¹ ariyÄ Äcikkhanti = the noble ones praise this
Goldcraft 4.3.3.6 āupekkhako satimÄ sukha-vihÄrÄ«ā = "He lives happily.ā¦"
Goldcraft 4.3.3.7 tatiyaį¹ jhÄnaį¹ upasampajja viharati = he attains and lives in third jhÄna.
Goldcraft 4.3.3.22 3rd jhÄna misc.
ļ»æ
Essence of j3š third JhÄna
* When one is first learning jhÄnas, first and second jhÄna can have strong emotional thrill and excitement.
* On the mental development side of third jhÄna, compared to second, we focus on the skill of dispassion (virÄga) towards pÄ«ti (mental joy).
* Why? PÄ«ti requires an energetic expenditure to fabricate intentions to produce mental joy.
When one already knows how to flip the switch to enter jhÄna that is born of samÄdhi (second jhÄna or higher),
one need not expend extraneous energy getting excited about it.
Just like an elite athlete who scores winning plays doesnāt 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 jhÄna. In passive mode, upekkha and sampajÄno equanimously observes the experience of pleasant abiding.
In dynamic mode, upekkha and sampajÄno investigates the Dharma, for example seeing dukkha and its cause.
8.8.4 - j4š Fourth JhÄna
sukhassa ca pahÄnÄ |
With the abandoning of [physical] pleasure |
dukkhassa ca pahÄnÄ |
and pain, |
pubbeva so-manassa-do-manassÄnaį¹ atthaį¹
gamÄ |
with the previous abandoning of elated and distressed mental states, |
A-dukkham-a-sukhaį¹ |
experiencing [physical] sensations of neither pain nor pleasure, |
šš UpekkhÄ-sati-pÄrisuddhiį¹ |
his equanimous observation and his remembering [and application of relevant āøDharma] is purified. |
š catutthaį¹ jhÄnaį¹ upasampajja viharati |
he attains and lives in fourth jhÄna. |
ļ»æTOC for details on fourth JhÄna in book Goldcraft
Goldcraft 4.3.4 j4š Fourth JhÄna
Goldcraft 4.3.4.1 SN 48.37 informs whether sensation is physical or mental
Goldcraft 4.3.4.2 sukhassa ca pahÄnÄ = abandoning pleasure
Goldcraft 4.3.4.3 dukkhassa ca pahÄnÄ = abandoning pain
Goldcraft 4.3.4.4 pubbeva so-manassa-do-manassÄnaį¹ atthaį¹
gamÄ = previous abandoning of elated and distress...
Goldcraft 4.3.4.5 A-dukkham-a-sukhaį¹ = neither pain nor pleasure
Goldcraft 4.3.4.6 šš UpekkhÄ-sati-pÄrisuddhiį¹ = equanimous observation and remembering purified
Goldcraft 4.3.4.7 catutthaį¹ jhÄnaį¹ upasampajja viharati = lives in fourth jhÄna
Goldcraft 4.3.4.22 fourth jhÄna misc.
Goldcraft 4.3.4.22.1 breathing stops in 4th jhÄna
Goldcraft 4.3.4.22.3 4th jhÄna is prerequisite for arahant?
ļ»æ
Essence of j4š fourth JhÄna
* work on imperturbability (aneƱja), 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 sammÄ samÄdhi, 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 jhÄna, with patient-endurance and imperturbability coming into prominence.
(end of 8.8 - š SammÄ SamÄdhiā¹ļø)
24 -
24.99 ā lucid24.org user manual
1. you should be able to get to any sutta you want, directly to any important section of a sutta, within a few seconds.
quick link (from lucid24.org home page)
šāā¹ļø Detailed quick link guide (external article on web)
AN (1-11) = Aį¹
guttara NikÄya: numbered collection
DA (1-30) = DÄ«rgh'-Ägama
Dhp (1-423) = Dhamma-pada
DNā (1-34) : DÄ«gha NikÄya
EA (1.# ā 52.#): Ekottarik'-Ägama
G (#) = Goldcraft, the perfection of SamÄdhi
Iti (1-112) = Iti-vuttaka: Thus (was it) said
Kp (1-9) = PÄį¹ha, Khuddaka-pÄį¹ha: short-reading
MA (1-222) = Madhyam-Ägama äøéæå«ē¶
mab (1-222) BDK english translation of MA
MNā (1-152): Majjhima NikÄya
O (#) = Only one way, to Rock
Q (#) = Qigong Gorilla
SA (1-1362) = Saį¹yukt-Ägama ééæå«ē¶
SN (1-56) = Saį¹yutta NikÄya: connected group
Snp (1.1 - 5.18) = Sutta NipÄta: discourse - section, falling down, descending
Thag (1.1 - 21.1) = Thera-gÄthÄ: Elder [monk] - verses
Thig (1.1 ā 16.#) = TherÄ«-gÄthÄ: Elder [nun] - verses
Ud (1.1 ā 8.#) = UdÄna: [inspired] Utterances
Vb (1-13): Abhidhamma Vibhanga.
examples
MN 19 ā loads sutta #19 from Majjhima NikÄya (MN) Middle (length) collection (of suttas)
mn19 ā same thing, note use of lower case and no need for space between āmnā and ā19ā (easier to type)
Lost in the matrix, no more!
One of the goals, only about 20% complete so far in MN, is to have detailed massively bookmarked table of contexts that:
1. not only serve as table of contents, but gives a concise summary of entire sutta
2. numbered and balanced as a tree in such a way itās easy to know very quickly where you are in the matrix.
See for example MN 46. If you had been dropped in randomly in any location of a plain sutta translation, there are so many repetitions youād have no idea where you were.
24.100 ā Epilogue: Thereās only one way, to rock
Dhp 273
ā¦ maggÄn-aį¹į¹h-aį¹
giko seį¹į¹ho, |
(Of all) paths,-(the)-Eight-fold [Path] (is) supreme; |
saccÄnaį¹ caturo padÄ. |
(of all) truths (the) Four [Noble Truths] (are) {supreme}; |
ā¦ virÄgo seį¹į¹ho dhammÄnaį¹, |
Dis-passion (is the) supreme Dharma: |
Dvi-padÄnaƱca cakkhumÄ. |
(among) two-footed [beings], [the Buddha,] (the) one-who-sees (is) supreme. |
Dhp 274
ā¦ ese-āva maggo nāatth-aƱƱo, |
This-(is the)-only path; there-is-no-other, |
dassanassa visuddhiyÄ. |
(for) visionās purification. |
ā¦ etaƱ-hi tumhe paį¹ipajjatha, |
Tread this path, |
mÄras-setaį¹ pa-mohanaį¹. |
(and) MÄra [the evil one] (will be) profoundly-mystified. |
Lucid24.org mantra
ā¦ ese-āva maggo |
Thereās only one way |
ā¦ ese-āva maggo |
Thereās only one way |
ā¦ ese-āva maggo, DÄ«pe! |
Thereās only one way, to Rock! |
Rock (noun, place)
Corregidor, an island in the Philippines also known as "The Rock"
Jamaica, an island in the Caribbean is locally referred to as the "Rock"
Niue, an island near Tonga referred to as the "Rock" by residents
Rock of Gibraltar, a British overseas territory near the southernmost tip of Spain
"Rock" (DÄ«pa), an island that some yogis paddling their rafts are dead set on reaching.
Rock (colloquial verb, adjective, adverb)
To excel, to be awesome, inspirational, outstanding, to perfect.
100 ā commentary
Acknowledgments
I borrowed the phrase āThereās only one way, to Rock!ā (ese-āva maggo, DÄ«pe!) from Sammy Hagar, the accidental pÄįø·i translator.
ļ»æ