Samatha - Bhante Siddhatthālaṅkāra

adhicittasikkhā
- credits
  - Compiled by Watagoda Maggavihari Thera (MA) Vice President of the International Institute of Theravada Translated by Thilini Jayawardhana Edited by Watagoda Maggavihari Thera (MA) Vice President of the International Institute of Theravada
- adhicittasikkhā ‒ part I #edited
  - Lesson 1: sikkhā and adhisikkhā #edited
    - what sikkhā is
      - qualities that should be repeatedly practiced, developed, and associated by anyone who is willing to garner benefits from the dispensation of the Buddha‒Sikkhitabbāti āsevitabbā. (Srd-ṭ. II. 58).
      - 3 sikkhā and their ultimate representation
        
        sīlasikkhā: cetanā and viratis when practicing 5 / 10 precepts
        
        Pañcaṅgadasaṅgasīlaṃ tāva sīlameva. Tañhi buddhe uppannepi anuppannepi loke pavattati. Uppanne buddhe tasmiṃ sīle buddhāpi sāvakāpi mahājanaṃ samādapenti. Anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā cakkavattī ca mahārājāno mahābodhisattā ca samādapenti. Sāmampi paṇḍitā samaṇabrāhmaṇā samādiyanti. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhonti. (V-a. I. 209)
        
        citta sikkhā: kusalacittas, particularly those with good concentration ‒ 8 mahākusalacittas, 8 mahaggatakusalacittas
        
        Kāmāvacarāni pana aṭṭha kusalacittāni, lokiyaaṭṭhasamāpatticittāni ca ekajjhaṃ katvā cittamevāti veditabbāni. Buddhuppādānuppāde cassa pavatti, samādapanaṃ samādānañca sīle vuttanayeneva veditabbaṃ. (V-a. I. 209)
        
        paññā sikkhā: kammassakatañāṇa
        
        "Atthi dinnaṃ, atthi yiṭṭha"nti-ādinayappavattaṃ pana kammassakatañāṇaṃ paññā, sā hi buddhe uppannepi anuppannepi loke pavattati. Uppanne buddhe tassā paññāya buddhāpi buddhasāvakāpi mahājanaṃ samādapenti. Anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā cakkavattī ca mahārājāno mahābodhisattā ca samādapenti. Sāmampi paṇḍitā sattā samādiyanti. Tathā hi aṅkuro dasavassasahassāni mahādānaṃ adāsi. Velāmo, vessantaro, aññe ca bahū paṇḍitamanussā mahādānāni adaṃsu. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhaviṃsu. (V-a. I. 210).
        
        note: all 3 found during both buddhuppāda and abuddhuppāda periods; some wise individuals can develop them by themselves
    - what adhisikkhā is
      - adhisīlasikkhāti adhikaṃ uttamaṃ sīlanti adhisīlaṃ (V-a. I. 209); uttamanti visiṭṭhaṃ (Srd-ṭ. II. 58) (adhisīlasikkhā represents the highest forms of training of virtue)
        
        adhika↔adj. plus; exceeding; more than; 2 adj. in excess #[[pāḷi vocab (3rd year)]]
        
        visiṭṭha [vi + √sis + ta]↔pp. distinguished; qualified; eminent; excellent; extraordinary (sw v) #[[pāḷi vocab (3rd year)]]
      - vimativinodanī-ṭ: it includes any vivaṭṭagāmiṇī kusala ‒ any kusala virtue (even 5 precepts), consciousness with good concentration (even before jhāna), and ñāṇa (even about the buddhaguṇas or study) that serves as a supporting condition for the arising of supramundane attainments (for Nibbāna)
        
        note: according to this, all pāramīs fulfilled by a bodhisatta are adhisikkhā
      - 3 adhisikkhā and their ultimate representation
        
        adhisīlasikkhā
        
        lokiya adhisīlasikkhā: cetanā and virati while adhering to the upasampadāsīla ‒ aka pātimokkhasaṁvarasīla
        
        Pātimokkhasaṃvarasīlaṃ pana "adhisīla"nti vuccati, tañhi sūriyo viya pajjotānaṃ sineru viya pabbatānaṃ sabbalokiyasīlānaṃ adhikañceva uttamañca buddhuppādeyeva ca pavattati, na vinā buddhuppādā (V-a. I. 209).
        
        lokuttara adhisīlasikkhā: virati in magga and phala cittas; most superior virtue
        
        Pātimokkhasaṃvaratopi ca maggaphalasampayuttameva sīlaṃ adhisīlaṃ (V-a. I. 209)
        
        note:
        
        sīlasikkhā and lokiya adhisīlasikkhā suppress vītikkama defilements; lokuttara adhisīla sikkhā does samuccheda- and paṭippassaddhi-pahāna;
        
        adhicittasikkhā
        
        lokiya adhicittasikkhā: mahaggata jhānacittas as a basis for vipassanā
        
        lokuttara adhicittasikkhā: lokuttaramagga and phala cittas; highest kusalacittas (magga)
        
        adhipaññāsikkhā
        
        lokiya adhipaññāsikkhā: vipassanāñāṇa that directly understands the 3 sāmaññalakkhaṇas
        
        Tilakkhaṇākāraparicchedakaṃ pana vipassanāñāṇaṃ "adhipaññā"ti vuccati. Sā hi adhisīla-adhicittāni viya sīlacittānaṃ sabbalokiyapaññānaṃ adhikā ceva uttamā ca, na ca vinā buddhuppādā loke pavattati (V-a. I. 210)
        
        lokuttara adhipaññāsikkhā: ñāṇa in 4 maggacittas (erradicating moha) and in phalacittas (pacifying the mental stream)
      - when are all sikkhās present in the world?
        
        buddhuppāda: all sikkhās are present
        
        abuddhuppāda: paccekabuddhas possess all sikkhās, but adhisikkhās are not as elaborated as those prescribed by SSB
        
        the specification of offenses as sg, pc, etc is unique to SSB
        
        SSB teach samatha in detail
        
        2 main ways of integrating jhāna in vipassanā
        
        pādakajjhāna: the jhāna as a basis for vipassanā
        
        sammasitajjhāna: emerging from the jhāna and using it as object of vipassanā
        
        Pātimokkhasaṃvarasīlaṃ pana "adhisīla"nti vuccati, tañhi sūriyo viya pajjotānaṃ sineru viya pabbatānaṃ sabbalokiyasīlānaṃ adhikañceva uttamañca, buddhuppādeyeva ca pavattati, na vinā buddhuppādā. Na hi taṃ paññattiṃ uddharitvā añño satto ṭhapetuṃ sakkoti, buddhāyeva pana sabbaso kāyavacīdvāraajjhācārasotaṃ chinditvā tassa tassa vītikkamassa anucchavikaṃ taṃ sīlasaṃvaraṃ paññapenti (V a. I. 209)
        
        Adhisīlanti vuccatīti anavasesato kāyikavācasikasaṃvarabhāvato ca maggasīlassa padaṭṭhānabhāvato ca pātimokkhasaṃvarasīlaṃ adhikaṃ visiṭṭhaṃ sīlaṃ adhisīlanti vuccati. Pajjotānanti ālokānaṃ. Nanu ca paccekabuddhāpi dhammatāvasena pātimokkhasaṃvarasīlena samannāgatāva honti, evaṃ sati kasmā "buddhuppādeyeva pavattati, na vinā61buddhuppādā"ti niyametvā vuttanti āha – "na hi taṃ paññattiṃ uddharitvā"tiādi. Kiñcāpi paccekabuddhā pātimokkhasaṃvarasampannāgatā honti, na pana tesaṃ vasena vitthāritaṃ hutvā pavattatīti adhippāyo. "imasmiṃ vatthusmiṃ imasmiṃ vītikkame idaṃ nāma hotī"ti paññapanaṃ aññesaṃ avisayo, buddhānaṃyeva esa visayo, buddhānaṃ balanti āha – "buddhāyeva panā"tiādi (Srd-ṭ. II. 60-1)
        
        Na vinā buddhuppādāti kiñcāpi paccekabuddhānaṃ vipassanāpādakaṃ aṭṭhasamāpatticittaṃ hotiyeva, na pana te tattha aññe samādāpetuṃ sakkontīti na tesaṃ vasena vitthāritaṃ hutvā pavattatīti adhippāyo. Vipassanāpaññāyapi adhipaññatāsādhane "na vinā buddhuppādā"ti vacanaṃ imināva adhippāyena vuttanti veditabbaṃ (Srd-ṭ. II. 61)
  - Lesson 2: mental factors ⇒ concentration #edited
    - 2 groups of cetasikas that enhance the concentration of a cittuppāda in all / specific kammaṭṭhānas
      - jhānaṅgas: they possess a higher capacity of cognizing objects; reach out to the object and cognize it well, enabling the mind to become well-focused and established upon the object without distraction
        
        IIT - Nissayamuttaka Course
        
        IIT - Nissayamuttaka Course
        
        IIT - Nissayamuttaka Course
        
        IIT - Nissayamuttaka Course
        
        IIT - Nissayamuttaka Course
        
        IIT - Nissayamuttaka Course
        
        IIT - Nissayamuttaka Course
        
        IIT - Nissayamuttaka Course
        
        one factor leads to the next
        
        vitakka (abhiniropeti) ⇒ vicāra (anuppabandhati) ⇒ pīti (pīṇanaṁ) ⇒ sukha (upabrūhanaṁ) ⇒ ekaggatā (ekattārammaṇe samaṃ sammā ca ādhiyati)
        
        Yasmā pana vitakko ārammaṇe cittaṃ abhiniropeti, vicāro anuppabandhati, tehi avikkhepāya sampāditappayogassa cetaso payogasampattisambhavā pīti pīṇanaṃ, sukhañca upabrūhanaṃ karoti.
        
        Atha naṃ sasesasampayuttadhammaṃ etehi abhiniropanānuppabandhana-pīṇanaupabrūhanehi anuggahitā ekaggatā ekattārammaṇe samaṃ sammā ca ādhiyati.
        
        abhiniropeti↔pr. implants #[[pāḷi vocab (3rd year)]]
        
        IIT - Nissayamuttaka Course
      - other mentalities
        
        in any kammaṭṭhāna: it is essential to improve other relevant mental qualities alongside the jhānaṅgas
        
        saddhā: purifies the mind; only by believing in kamma and vipāka, can other kusaladhammas become stable
        
        sati: a primary cause of all wholesome actions
        
        paññā: most powerful wholesome quality; more important for dhātumanasikāra; strengthens saddhā; makes the object clear; subdues the moha that conceals the dangers in sense desires, allowing the mind to settle on the object
        
        suppression of kāmadhātu (kāmavitakka): though ekaggatā opposes it, one must contemplate the harmful disadvantages of wandering among objects
        
        paṭhamatajjhānasutta
        
        Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame cha? Kāmacchandaṃ, byāpādaṃ, thīnamiddhaṃ, uddhaccakukkuccaṃ, vicikicchaṃ. Kāmesu kho panassa ādīnavo na yathābhūtaṃ sammappaññāya sudiṭṭho hoti. Ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.
        
        Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame cha? Kāmacchandaṃ...Ime kho, bhikkhave, cha dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.
        
        kasiṇa: focusing on the entire object
        
        ānāpānassati: focusing on the entire breath (beginning, middle, and end of the breath)
        
        brahmavihāras: mettā, karuṇā, muditā and tatramajjhattatā
        
        kāyagatāsati: alobha with asubhasañña of the 32 body parts
        
        buddhānussati: saddhā and paññā
        
        dhātumanasikāra: understand the non-self nature (nissattatā) of the four elements in the body
  - Lesson 3: kasiṇa meditation #edited
    - 12 kasiṇas
      - rūpāvacara (main focus here)
        
        paṭhavī kasiṇa...odāta kasiṇa
        
        paricchedākāsa kasiṇa
        
        āloka kasiṇa #q🙋🏼‍♂
      - arūpāvacara (why only these 2 arūpas are kasiṇas?) #q🙋🏼‍♂
        
        anantākāsa kasiṇa
        
        viññāṇa kasiṇa:
        
        viññāṇañcāyatanajhāna
        
        its object (ākāsānañcāyatanajhānacitta)
        
        extra notes:
        
        mahāsakuludāyīsutta: viññāṇakasiṇa leads to the viññāṇañcāyatana jhāna
        
        pañcamakosallasutta: among all the kasiṇas, viññāṇa kasiṇa is considered the greatest
        
        Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ, āpokasiṇameko...tejo...vāyo...nīla...pīta...lohita...odāta...ākāsa... viññāṇa... Imāni kho, bhikkhave, dasa kasiṇāyatanāni. Etadaggaṃ, bhikkhave, imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇaṃ eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.
    - 2 ākāsa kasiṇa meditations
      - paricchedākāsa
      - anantākāsa ⇒ ākāsānañcāyatana
    - 7 aspects of kasiṇa
      - 3 nimittas
        
        parikamma kasiṇanimitta
        
        uggaha kasiṇanimitta
        
        paṭibhāga kasiṇanimitta
      - kasiṇajhānas
        
        Pathavīmaṇḍalaṃ pana sakalaṭṭhena pathavīkasiṇanti vuccati, taṃ nissāya paṭiladdhanimittampi, pathavīkasiṇanimitte paṭiladdhajhānampi. (Vsm. 145.). Sakalaṭṭhenāti heṭṭhā vuttanayena kate vā akate vā paricchijja gahite pathavībhāge pathavīmaṇḍale sakalārammaṇakaraṇaṭṭhena. Na hi tassa ekadesamārammaṇaṃ karīyati. (Vsm-ṭ. 175.)
      - kasiṇugghāṭimākāsa
      - ākāsānañcāyatanajjhāna
      - viññāṇañcāyatanajjhāna
      - extra notes:
        
        Pathavīkasiṇādīni dasa vissajjanāni kasiṇabhāvanāvasena niddiṭṭhāni. Kasiṇanti sakalapharaṇavasena kasiṇamaṇḍalampi tasmiṃ upaṭṭhitanimittampi tadārammaṇaṃ jhānampi vuccati. Idha pana jhānaṃ adhippetaṃ. Ādimhi cattāri mahābhūtakasiṇārammaṇāni jhānāni, tato parāni cattāri vaṇṇakasiṇārammaṇāni. Ākāsakasiṇanti paricchedākāso, tadārammaṇañca jhānaṃ, kasiṇugghāṭimākāso, tadārammaṇañca ākāsānañcāyatanaṃ. Viññāṇakasiṇanti ākāsānañcāyatanaviññāṇaṃ, tadārammaṇañca viññāṇañcāyatanaṃ. (Psm.a. I. 75.).
      - (what is the principle behind this list?) #q🙋🏼‍♂
  - Lesson 4: paṭhavi kasiṇa meditation (part I) #edited
    - paṭhavikasiṇabhāvanā: the mental activity aimed at developing the mind by consistently focusing on the paṭhavi kasiṇa nimitta
    - Paṭhavīkasiṇaṃ uggaṇhanto paṭhaviyaṃ nimittaṃ gaṇhāti kate vā akate vā sāntake, no anantake, sakoṭiye, no akoṭiye, savaṭṭume, no avaṭṭume, sapariyante, no apariyante, suppamatte vā sarāvamatte vā. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhati ‘Addhā imāya paṭipadāya jarāmaraṇamhā muccissāmī’ti. So vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati.
      - paṭhavīkasiṇaṃ ugganhanto→taking the earth kasiṇa with the mind as the uggahanimitta; producing the uggahanimitta; bringing its sign into the mind
    - sāntake, no anantake, sakoṭiye, no akoṭiye, savaṭṭume, no avaṭṭume, sapariyante, no apariyante, suppamatte vā sarāvamatte vā
      - AI: finite, not infinite; with an edge, not without an edge; circular, not non-circular; with a boundary, not without a boundary; the size of a winnowing basket or a saucer
      - sāntake, no anantake→ limited, not unlimited
      - suppamatte vā sarāvamatte vā→the size of a winnowing basket or a dish
  - Lesson 5: paṭhavi kasiṇa meditation (part II) #edited
    - where should the kasiṇa be placed, and where should one sit?
      - area: not in a busy area, but in a secluded and sheltered one like beneath an overhanging rock or within a leaf hut
      - sit:
        
        covered chair
        
        height: 1 hattha 4 anguli
        
        distance from the kasiṇa: 2 1/2 hattha
        
        note:
        
        if too far, kasiṇa is unclear
        
        if too close, defects become evident
        
        if too high, neck pain
        
        if too low, knee pain
  - Lesson 6: pubbakicca (contemplation preliminary to meditation) #edited
    - pubbakicca to be done before contemplation
      - paccavekkhaṇa
        
        kāmesu ādīnavapaccavekkhaṇaṃ: reflection on the dangers of sense pleasures
        
        IIT - Nissayamuttaka Course
      - janana
        
        nekkhamme abhilāsa-jananaṃ: generating the desire for renunciation (1st jhāna)
        
        abhilāsā↔fem. wish, desire #[[pāḷi vocab (3rd year)]]
        
        why is the 1st jhāna called nekkhamma?
        
        it is the separation, release and liberation from five types of sensual pleasures
        
        [nī + √kam + a + *ya]
        
        what can be referred to as nekkhamma
        
        upacārasamādhi, jhānas, vipassanā, lokuttaramagga / phala, and Nibbāna in the expression nekkhamma paṭipatti (confirm) #q🙋🏼‍♂
        
        sabbadukkhasamatikkamassa upāyabhūtaṃ
        
        samathajjhāna is a means of overcoming all suffering (serving as a foundation for arahatship)
        
        2 ways samathajhāna can assist the arising of magga
        
        as a pādakajjhāna: one abides in it, emerges, does vipassanā, and attains magga
        
        as a sammasitajjhāna: one abides in it, emerges, does vipassanā on the nāmas of the jhāna itself, and attains magga
        
        note: the upanissaya of the jhāna strengthens the vipassanā
        
        ratanattaye pītipāmojja-jananaṃ: generating rapture and gladness about the TG, which strengthens saddhā
        
        nekkhammapaṭipattiyā gāravasañjananaṃ: generating respect towards nekkhamma paṭipatti, reflecting that this is the path taken by SSB, PCKB and Noble disciples and that leads to nekkhamma (upacārasamādhi, jhānas, vipassanā, lokuttaramagga / phala, and Nibbāna)
        
        nekkhammapaṭipatti→the practice that leads to nekkhamma (here upacārasamādhi, jhānas, vipassanā, lokuttaramagga / phala, and Nibbāna)
        
        pavivekarasalābhāya ussāha-jananaṃ: generating continuous exertion for gaining the taste / bliss of the 2 vivekarasa
        
        cittavivekarasa: sukharasa (sukhavedanā) in jhāna when freed from defilements
        
        upadhivivekarasa: the sukharasa when freed from the bases of suffering; attained by lessening and destroying defilements through vipassanā
        
        mem aid: alobha, chanda, saddhā, pīti, gārava, vīriya
- adhicittasikkhā ‒ part II #edited
  - Lesson 7: bhāvanā vidhāna (process of meditation)
    - vidhāna↔nt. arrangement, command, performance, process #[[pāḷi vocab (3rd year)]]
    - here, meditating means taking (grasping) the kasiṇa sign into the mind
    - what is meant by nimitta at this stage (initial stage)?
      - how the earth disk appears to the eyes (or seen with the eyes or how the disk manifest to the outside)
    - how to contemplate with the kasiṇa by grasping the sign with the eyes / mind
      - eyes
        
        Atiummīlayato (opened too wide) hi cakkhu kilamati, maṇḍalañca ativibhūtaṃ hoti, tenassa nimittaṃ nuppajjati.
        
        Atimandaṃ ummīlayato (opened too little as an elephant gazes) maṇḍalamavibhūtaṃ hoti, cittañca līnaṃ hoti, evampi nimittaṃ nuppajjati.
        
        Tasmā ādāsatale (surface of a mirror) mukhanimittadassinā viya samenākārena (in a balanced manner / in a similar manner) cakkhūni ummīletvā nimittaṃ gaṇhantena bhāvetabbaṃ: the attention should be spread throughout the entire disk
        
        kālena ummīletvā kālena nimīletvā āvajjitabbaṃ (it should be adverted now with eyes opened, now with eyes closed)
      - mind
        
        na vaṇṇo paccavekkhitabbo (its color should not be reflected on): vaṇṇa is paramattha and is not the focus here
        
        na lakkhaṇaṃ manasikātabbaṃ (its characteristic [of hardness] should not be paid attention)
        
        apica vaṇṇaṃ amuñcitvā (without letting go of the color)
        
        2 reasons it is not possible to ignore it
        
        by looking at it, one necessarily has vaṇṇa as object
        
        the object (attha paṭhavi paññatti) is a hard disk and that cannot be avoided
        
        nissayasavaṇṇaṃ katvā (having though of them as one [tbc]): the color exists depending on the hardness, so here, the color should be "gone into sameness" (unified) with the paṭhavīdhātu and thought of as one: aruṇavaṇṇavanta paṭhavi dhātu (dawn-coloured hardness)
        
        samānagatika↔gone into sameness, become one, unify
        
        ussadavasena (?) paṇṇattidhamme cittaṃ paṭṭhapetvā (having established the mind on the concept by means of its prominency) manasi kātabbaṃ (should be attended to).
        
        masikātabbaṁ: contemplation must be done repeatedly thinking “paṭhavi, paṭhavi”, normally mentally, but can also be done verbally
        
        yāva uggahanimittaṃ nuppajjati, tāva kālasatampi kālasahassampi tato bhiyyopi eteneva nayena bhāvetabbaṃ (until the uggahanimitta arises, one should cultivate in this manner even a hundred, a thousand, or even more times
    - if the eyes are too opened, the hardness and the dawn colour of the disk will be prominent to the mind. Then the nimitta is said to be too obvious – “maṇḍalañca ativibhūtaṃ hoti”. Therefore, when looking at the kasiṇa sign having opened the eyes too widely, the acquired sign (uggaha nimitta) will not arise.
    - 4 meanings of paṭhavī
      - paramattha paṭhavī: hardness; paṭhavīdhātu; the 1st of the 28 rūpas; has neither shape nor color; is not extended; functions by being a base / support for other ass. rūpas
      - attha (paṭhavī) paññatti: the concept (cittanimitta) of a solid extended material body constituted of multiple rūpakalāpas with prominent paṭhavīdhātu taken as a single object based on its pavatti ākāra, and that has shape, and often color (when not?); this is the object of paṭhavīkasiṇa meditation #q🙋🏼‍♂
        
        cittanimitta↔mental image
        
        pavatti ākāra↔mode of occurance
      - nāma (paṭhavi) paññatti (nominal concept): the name paṭhavī ‒ 2 types
        
        paramatthavācī nāma paṭhavi paññatti (concept-as-name that refers to paramatthapaṭhavi): also called tajjāpaññatti
        
        tajjāpaññatti
        
        name that refers to an ultimate reality
        
        fem. appearing to be true description or concept
        
        fem. appearing to be true description or concept ✗
        
        paññattivācī nāma paṭhavi paññatti (concept-as-name that refers to atthapaññatti paṭhavī): this is what the word paṭhavī used in paṭhavīkasiṇa meditation is
      - note:
        
        which of these 4 is the word "paṭhavī, paṭhavī" in kasiṇa meditation?
        
        the last one: paññattivācī nāma paṭhavi paññatti
        
        which of these 4 is the object of kasiṇa meditation?
        
        the second one: attha paṭhavi paññatti
    - different names for paṭhavī and which one should be used
      - pathavi, mahī, medinī, bhūmi, vasudhā, vasundharātiādīsu pathavīnāmesu yamicchati, yadassa saññānukūlaṃ (whichever is suitable) hoti, taṃ vattabbaṃ. Apica pathavīti etadeva nāmaṃ pākaṭaṃ, tasmā pākaṭavaseneva pathavī pathavīti bhāvetabbaṃ.
        
        anukūla [anu + kūla] ~↔adj. favourable; suitable; agreeable; appropriate; lit. along the slope
    - kasiṇuggahaṇa→process of acquiring the kasiṇa sign mentally; this is the parikamma bhāvanā in kasiṇa meditation
  - Lesson 8: uggaha and paṭibhāga nimittas
    - uggaha
      - how the emergence (jāta) of the uggahanimitta happens
        
        tassevaṃ bhāvayato yadā nimīletvā āvajjantassa ummīlitakāle viya āpāthamāgacchati, tadā uggahanimittaṃ jātaṃ nāma hoti
        
        the kasiṇa nimitta becomes evident even when the eyes are closed as it was seen with eyes open
      - uggahanimitta→the acquired sign ‒ the preliminary sign which has been firmly and evidently taken by the mind; it is essential for meditative progress
      - ārammaṇasampatti↔the acquisition / production of the uggahanimitta by the mind
        
        without it, upacāra and appaṇā cannot arise
      - what are the vīthis and their objects
        
        cakkhudvāravīthi takes the color of the parikammanimitta as object
        
        anubandhaka manodvārika vīthis and suddha manodvārika vīthis try to grasp the sign (hard clay disk; concept) by adverting to it
      - suddha paññatti↔a pure concept; not seen together with realities
      - is the uggaha / paṭibhāga nimitta a suddha paññatti?
        
        the uggahanimitta is not a suddha saṇṭhāna paññatti, but a concept together with the hardness and color
        
        is it a paramattha or a paññatti ārammaṇa?
        
        it is a paramatthārammaṇa for including paramatthadhammas
        
        it is a paññattārammaṇa as well bc ones focuses at the idea of a clay disk
        
        it is a saṇṭhānapaññatti bc it is based on its shape
        
        the paṭibhāga is a suddha paññatti
        
        anudīpanī: uggahanimitte saṇṭhānaṃ gaṇhantopi vaṇṇarūpādinā sabhāvadhammena saheva gaṇhāti. Paṭibhāganimitte pana sabhāvadhammaṃ muñcitvā tassadisaṃ nimittapaññattisaṅkhātaṃ suddhasaṇṭhānameva gaṇhāti
      - what should be done once the uggaha has appeared
        
        one should stop looking at the parikamma and only meditate with the uggahanimitta; otherwise, the paṭibhāga does not appear
        
        vsm: suggests leaving the place to avoid looking at the parikammanimitta again; use sandals and walking sticks to facilitate the movement and avoid activities such as washing one's feet (same if the sign is lost and one has to return to the parikamma)
    - paṭibhāga
      - takkāhata and vitakkāhata→repeatedly striking the object with vitakka contemplating the uggaha as "pathavī, pathavī"
      - āhanana kicca→function of vitakka of repeately striking at / knocking against the object
      - pariyāhanana kicca→function of vitakka of taking the object from all around (clarify) #q🙋🏼‍♂
      - how does the gradual subduing of hindrances happen?
        
        by takkāhata / vitakkāhata, the 5 faculties of saddhādi become sharp and clear, distancing defilements such as assaddhā; the balas become exceedingly strong; kāmāvacara jhānaṅgas arise frequently subduing the opposing nīvaraṇas and other akusalas that arise due to them; free from hindrances, the mind becomes calm, and upacārasamādhi is established with the arising of the paṭibhāganimitta
        
        takkāhata ⇒ saddhādi ⇒ bala ⇒ jhānaṅga ⇒ upacārasamādhi
      - differences between uggaha and paṭibhāga (merge with the information from abhidhamma) #editing
        
        kasinadosa
        
        uggaha: has it
        
        paṭibhāga: appears as if breaking out from the acquired sign, and a hundred times, a thousand times more purified
        
        purity, subtleness
        
        paṭibhāga: extremely pure and subtle, much more than the uggaha bc it is produced by an undefiled mind
        
        color, hardness, shape
        
        uggaha: seen mixed with color, hardness (or the coloured hardness), and shape of the parikamma
        
        paṭibhāga: no color, hardness, or shape, but is simply the mere appearance of the idea of a dawn-colored clay disk
        
        tañca kho neva vaṇṇavantaṃ, na saṇṭhānavantaṃ (it has neither a colour nor a shape)
        
        taṃ kevalaṃ samādhilābhino upaṭṭhānākāramattaṃ saññajaṃ (this is a mere manifestation / mode of appearance born of perception that appears to the possessor of concentration)
        
        upaṭṭhānākāramattaṁ saññajaṁ
        
        saññaja does not mean that it is generated by perception (not accurate); upaṭṭhānākāramatta is said to avoid this confusion (clarify) #q🙋🏼‍♂
        
        missaka / suddha paññatti
        
        parikamma: suddha paramattha ārammaṇa
        
        uggaha: paññatti missaka paramattha ārammaṇa
        
        paṭibhāga: suddha paññatti ārammaṇa
        
        appearance
        
        uggaha: not radiant
        
        paṭibhāga: radiant
      - abdmtsgh: tathā samāhitassa parikammasamādhinā panetassa tato paraṃ tasmiṃ uggahanimitte bhāvanamanuyuñjantassa yadā tappaṭibhāgaṃ vatthudhammavimuccitaṃ paññattisaṅkhātaṃ bhāvanāmayamārammaṇaṃ citte sannisannaṃ samappitaṃ hoti, tadā taṃ paṭibhāganimittaṃ samuppannanti pavuccati (AI: when one who is thus concentrated, through the preparatory concentration, and thereafter engages in the development of the mental image (uggahanimitta), then, when the counterpart sign (paṭibhāganimitta)—freed from the original object, known as a concept, and being a meditative object formed by mental development—becomes firmly established and well-placed in the mind, it is said that the counterpart sign has arisen)
        
        prmtdpn:
        
        tappaṭibhāgaṃ
        
        paṭibhāga is similar to the uggaha which is an ultimate reality (clarify) #q🙋🏼‍♂
        
        it is perceived as a similar object
        
        the fundamental characteristics of the uggaha sign are also known when focusing on the counter sign
        
        hardness and color are not actually present in the paṭibhāga but appear to be
        
        paṭibhāga is a pure conceptual representation of the uggaha
        
        they are not the same
        
        vatthudhammavimuccitaṃ
        
        paṭibhāga is and appears a separate object from the uggaha; they are different; it has no ultimate characteristics
        
        paññattisaṅkhātaṃ
        
        reckoned as a suddhapaññatti
        
        bhāvanāmayārammaṇaṃ
        
        paṭibhāga appears due to the power of the developed and undefiled mind
        
        anudīpanī:
        
        uggahanimitte saṇṭhānaṃ gaṇhantopi vaṇṇarūpādinā sabhāvadhammena saheva gaṇhāti. Paṭibhāganimitte pana sabhāvadhammaṃ muñcitvā tassadisaṃ nimittapaññatti saṅkhātaṃ suddhasaṇṭhānameva gaṇhāti. Ettha siyā, paṭibhāganimittepi vaṇṇo nāma sandissati yevāti. Saccaṃ. So pana paṭibhāgamattaṃ hoti. Na ekantavaṇṇo. Tenāha “Tappaṭibhāgaṃ vatthudhammavimuccitaṃ”
        
        candamaṇḍalādikassa viya tassa nimittālambaṇassa parisuddhapariyodātabhāvena upaṭṭhitatā nāma kilesamalavikkhambhanena parisuddhapariyodātabhāvaṃ patvā obhāsajātassa cittassa vaseneva hoti. Na tassa ālambaṇassa vasena. Nahi paññatti dhamme tādiso guṇonāma upalabbhatīti
      - paññatti missaka paramattha ārammaṇa↔ultimate object mixed with concept like the uggahanimitta
      - suddha paramattha ārammaṇa↔pure ultimate object (like the parikammanimitta)
      - 3 main components of the idea of a dawn-coloured hard clay disk
        
        the idea of dawn color perceived in a manner consistent with the nature of that color
        
        the idea of hard clay (hard material): perceived in a manner consistent with the nature of the solid clay
        
        the idea of a disk perceived as a circular shape
        
        note: paṭibhāga only appears to have color, hardness and shape; it does not actually possess them
      - kasiṇa dosa↔defects of kasiṇa
      - similes for the paṭibhāga
        
        like a mirror disk drawn from its case
        
        like a well washed vessel made out of conch shell
        
        like the moon’s disk coming out from behind a cloud
        
        like cranes against a thunder cloud
      - does the paṭibhāga not appear as very pure and radiant? what is that color?
        
        it appears as having color, hardness, and shape, but that they are not ultimate reality, just the appearance (upaṭṭhānākārapaccupaṭṭhāna) of the idea based on the uggaha
        
        it is more radiant bc of being produced by an undefiled mind
  - Lesson 9: upacārasamādhi
    - in meditation, mind becomes concentrated in 2 ways
      - in upacāra bhūmi with upacārasamādhi by the abandonment of the hindrances
      - in paṭilābha bhūmi (plane of attainment) by the strengthening of the jhāna factors (is this with appaṇāsamādhi?) #q🙋🏼‍♂
    - difference between upacāra and appaṇā samādhi with simile
      - based on the strength of jhāna factors
      - upacāra
        
        jhānaṅgas are not yet strong
        
        like a small child lifted by parents and made to stand on his feet repeatedly falls down on the ground, the mind falls into bhavaṅga after each vīthi
      - appaṇā
        
        jhānaṅgas become stronger
        
        like a strong person who rises from his seat and stands all day, the mind is able to remain in the vīthi for a long time
    - what should be done if absorption is not achieved in the same session the paṭibhāga is produced?
      - guard the paṭibhāga diligently as if it were the fetus of a future universal monarch in order not to lose it
      - by guarding the sign, one guards the samādhi
    - paṭipadā and abhiññā
      - paṭipadā: until the arising of the upacārasamādhi
        
        dukkha / sukha paṭipadā jhāna
        
        dukkha: jhāna attained with great struggle to suppress the hindrances until upacārasamādhi
        
        sukha: the same done with ease
        
        note: prmtdpn:
        
        dukkhapaṭipadā jhānacitta is sasaṅkhārika
        
        sukhapaṭipadā jhānacitta is asaṅkhārika
      - abhiññā: from there to the appaṇāsamādhi
    - (footnotes were not yet added; file "Book 2") #editing
  - Lesson 10: nimittarakkhaṇā
    - 7 categories of nimittarakkhaṇā
      - āvāsa (dwelling)
        
        how to find a sappāya āvāsa
        
        try different abodes, one by one, living in each for 3 days and staying in the one where his mid becomes concentrated
        
        practical examples:
        
        many monks reached Arahantship in the Cūḷanāga Cave Tambapaṇṇi Island, or monasteries like Cittalapabbata
      - gocara (village of alms)
        
        desirable characteristics
        
        better to the north / south of the monastery to avoid the flare of the sun in the morning
        
        within 1 1/2 kosa (1k dhanu) from the monastery to avoid fatigue
      - bhassa (speech)
        
        asappāya and sappāya
        
        asappāya: 32 tiracchānakathā
        
        sappāya
        
        dasakathā (based on ten spiritual topics)
        
        IIT - Nissayamuttaka Course
        
        moderate
      - puggala (people one associates)
        
        asappāya and sappāya
        
        asappāya (why only these characteristics are given?) #q🙋🏼‍♂
        
        addicted to tiracchānakathā
        
        overly concerned with nourishing the body
        
        note: just as muddy water added to clear water contaminates it, even one who has attained jhāna samāpatti may lose it associating with such person
        
        sappāya
        
        does not indulge in tiracchānakathā, only dasa kathā
        
        has special qualities such as sīla
      - bhojana (food consumed): for some, sweet food is suitable, while for others, sour
      - utu (climate): for some, cool climate is suitable, while for others, hot
      - iriyāpatha (posture frequently adopted): for some walking may suit, for others, lying down, standing, or sitting; try each posture for 3 days
      - āvāso gocaro bhassaṃ, puggalo bhojanaṃ utu, iriyāpathoti sattete, asappāye vivajjaye.
      - note:
        
        asappāya and sapāya (in general)
        
        asappāya
        
        nimitta: if the unarisen paṭibhāga does not arise or the arisen is lost
        
        vīriya: if vīriya does not develop
        
        sati: if the anupaṭṭhitā sati is not established or the established is lost
        
        samādhi: if the asamāhita citta fails to become concentrated (or the samāhita is lost [tbc])
        
        paññā: if wisdom (sampajañña) does not develop
        
        mem aid: nimitta and the last 4 indriyas
        
        sappāya: opposite
        
        anupaṭṭhitā sati↔unestablished mindfulness
        
        upaṭṭhitā sati↔established mindfulness that reaches and observes the object closely
        
        all of these factors can be sappāya (suitable) or asappāya (unsuitable)
    - bhāvanāsevana→associating meditation (meditating regularly)
    - gocarāsevana→associating the sign by frequently focusing on it
- adhicittasikkhā ‒ part III #edited
  - Lesson 11: dasavidha appaṇā kosalla (10 skills in absorption)
    - vatthuvisadakiriyatā: keeping the internal and external basis clean (in a way that brings comfort to the mind)
      - 2 types of vatthu
        
        ajjhattikavatthu: body parts
        
        bāhiravatthu: robes, lodging, etc
        
        note: when unclean, the wisdom that arises in the cittuppādas that depend on the vatthu is unilluminated and impure, like the light of an impure oil lamp, and the objects do not become evident
        
        Tattha vatthuvisadakiriyā nāma ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ...vibhūtā honti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuḍḍhiṃ virūḷhiṃ vepullaṃ gacchati. (Vsm. I. 125.).
      - visada↔adj. clean; pure; white 2 adj. manifest 3 adj. clear-cut, definite
      - visadabhāva→cleanliness (purity)
        
        Vatthuvisadakiriyāti cittacetasikānaṃ pavattiṭṭhānabhāvato sarīraṃ tappaṭibaddhāni ca cīvarādīni idha "vatthūnī"ti adhippetāni, tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadabhāvakaraṇaṃ. Tena vuttaṃ "ajjhattikabāhirāna"ntiādi. (S-ṭ. III. 431).
      - avisadabhāva→uncleanliness (impurity)
    - indriyasamattapaṭipadanatā: equalizing the faculties
      - functions of the 5 indriyas
        
        saddhā: adhimokkha; firmly believing in the 8 objects; in the teacher and the practice
        
        vīriya: paggahana; supporting ass. nāmas, energizing and strengthening them in wholesome acts, and making them powerful, preventing laziness and abandonment of incomplete tasks
        
        sati: upaṭṭhāna; reaching toward and not giving up the object, keeping the mental stream on the wholesome side
        
        samādhi: avikkhepa; preventing uddhacca and vicikicchā from scattering the mind, allowing the mind to remain focused on the object for a long time
        
        paññā: dassana; perceiving the object clearly as if seeing with one’s own eyes
        
        note:
        
        kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho, paggahova kiccaṃ, paggahakiccaṃ kātuṃ na sakkotīti sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ, vikkhepapaṭipakkho. Yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ kātuṃ na sakkoti balavatā saddhindriyena abhibhūtattā. (Vsm-ṭ. I. 150.).
      - samatta↔nt. equality, evenness, normal state
      - ekarasatā↔balance of the five faculties; essential for absorption
        
        samaṃ pavattāti aññamaññānativattanena samaṃ avisamaṃ ekarasabhāvena pavattā (Anu-ṭ. I. 100.)
      - notes:
        
        indaṭṭhaṃ kāretīti ‘Maṃ antarena tumhākaṃ adhimuccanaṃ natthi, mayā saddahathā’ti viya attānaṃ anuvatteti sampayuttadhamme. Evaṃ sesesupi. (Ml-ṭ. I. 89)
        
        sahajātadhammesu hi indaṭṭhaṃ kārentānaṃ sahapavattamānānaṃ dhammānaṃ ekarasatāvaseneva atthasiddhi, na aññathā.” (Vsm-ṭ)
      - 2 ways faculties are imbalanced, their cause, and their solution
        
        one faculty is overly active
        
        cause: excessive association with the causes and contemplations that stengthen it
        
        solution: avoid the causes and contemplations that strengthen it
        
        other faculties are weak, less effective, and fall back
        
        cause: insufficient association with the causes and contemplation that strenghen them
        
        solution: associate the causes and contemplations that strengthen them
        
        simile: when tying two oxen of unequal heights to a cart, one can tie a cushion or cloth on top of the shorter ox’s back to keep them aligned
      - 2 ways to remove the excess saddhindriya
        
        developing pañña: contemplate the causality related to the object of faith
        
        when one dhura dhamma becomes strong, the other dhura dhamma becomes weak
        
        dhura dhamma→2 leading mentalities in meditation ‒ faith and wisdom
        
        dhammasabhāvapaccavekkhaṇenāti yassa saddheyyavatthuno...lvuttaṃ "taṃ dhammasabhāvapaccavekkhaṇena hāpetabba"nti.10 (vsm-ṭ)
        
        the dhuradhammas must be balanced ‒ Yathā hi saddhāpaññānaṃ visuṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññānativattanaṃ visesato icchitabbameva, yato nesaṃ samadhuratāya appanā sampajjatīti (vsm-ṭ)
        
        avoiding contemplations that strengthen saddhā
        
        the B had to develop others’ faith but diminish Vakkalī Thera’s
        
        Vakkalītthera's story
        
        Vakkalī Thera, obsessed with the Tathāgata’s physical form, neglected vipassanā meditation. The Tathāgata said, "Kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passati. Yo maṃ passati, so dhammaṃ passati. Dhammañhi, vakkali, passanto maṃ passati, maṃ passanto dhammaṃ passati. During vassa in Rājagaha, he sent Vakkalī away, barring him from the same monastery. Unable to endure three months without seeing the Tathāgata, Vakkalī climbed Gijhakūṭa rock to die. The Tathāgata appeared with supernatural powers and compassion. Vakkalī’s sorrow vanished upon seeing him. The Tathāgata taught Dhamma with this verse: Pāmojjabahulo bhikkhu – pasanno buddhasāsane Adhigacche padaṃ santaṃ – saṅkhārūpasamaṃ sukhaṃ. Reflecting on the advice given by the Buddha, Vakkalī thera attained Arahantship.
        
        Dasame saddhādhimuttānanti saddhāya adhimuttānaṃ, balavasaddhānaṃ bhikkhūnaṃ vakkalitthero aggoti dasseti. Aññesaṃ hi saddhā vaḍḍhetabbā hoti, therassa pana hāpetabbā jātā. Tasmā so saddhādhimuttānaṃ aggoti vutto. (A-a. I. 194.).
      - 2 ways to remove the excess vīriyindriya
        
        developing passaddhi-, samādhi- and upekkhā-sambhojjhaṅgas, which are closer to concentration
        
        Koḷivisa Soṇa Thera's story
        
        Soṇa Thera, being delicate, decided to practice hard. He chose only walking and standing for meditation. Blisters formed on his feet, but he kept going. The blisters burst and bled. His mind stayed unfocused. The Tathāgata came, using a lute simile to teach balanced effort and concentration. He then headed to Gijjhakūṭa mountain. Soṇa meditated as advised and attained Arahantship.
        
        vīriyasamatha yojana / viriyasamatā→integrating / equalizing energy with concentration
        
        not developing dhammavicaya-, vīriya-, and pīti-sambhojjhaṅgas, which are closer to effort
        
        note: in terms of indriyas, the opposite of vīriya is samādhi
      - which of the faculties balances which
        
        saddhā ⇔ paññā
        
        outcome of strong saddhā and weak paññā
        
        muddhappasanna: misplaced confidence; believing in things without a base
        
        outcome of strong paññā and weak saddhā
        
        kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti
        
        kerāṭika↔adj. deceitful, hypocritical ✗ 2masc. dishonest person ✗
        
        atidhāvana: deceit, going beyond the truth (e.g.: just thought is enough to complete a dāna); being deceived by hetu paṭirūpaka
        
        sāṭheyya: treachery; presents non-existing qualities
        
        what is māyā and sāṭheyya (characteristics)?
        
        santadosapaṭicchādanalakkhaṇā māyā (has the characteristic of hiding existing faults)
        
        asantaguṇasambhāvanalakkhaṇaṃ sāṭheyyaṁ (has the characteristic of presenting absent qualities; treachery)
        
        evaṃ vuttā tadākārappavattā akusalā khandhā, tadekaṭṭhā ca saṃkilesadhammā māyāsāṭheyyādikā. (vsm-ṭ) "Thus stated, the unskillful aggregates that arise in that manner, and the defiling states associated with them, are such as deceit (māyā), treachery (sāṭheyya), and so forth."
        
        sambhāvana [saṃ + √bhū + *e + anā]↔fem. honouring; esteeming; respecting; here, possibly 'presenting', 'showing'
        
        tadekaṭṭha↔adj. standing together with that, conjoined with that
        
        atekiccha (incurable): vsm: just as it is difficult to cure a disease caused by medicine, it is also extremely difficult to cure the defilement caused by excessive wisdom lacking faith
        
        outcome of balanced paññā and saddhā
        
        one avoids baseless beliefs, believing in suitable objects, and cunningness
        
        hetu paṭirūpaka→causes that seem real causes, but are not
        
        vīriya ⇔ samādhi
        
        outcome of strong vīriya and weak samādhi
        
        vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati (as energy is on the side of restlessness, restlessness overpowers excessive energy)
        
        outcome of strong samādhi and weak vīriya
        
        samādhissa kosajjapakkhattā kosajjaṃ abhibhavati (since concentration is on the side of laziness, laziness overpowers strong concentration with weak energy)
        
        outcome of balanced vīriya and samādhi
        
        not lazy, not restless ⇒ appaṇā
        
        sati (always strong): simile: like salt is necessary for all dishes, sati must always be strong in any case
        
        sati is always useful, so it is aka→sabbatthikā
      - saddhā in samatha: trusting the meditation technique, removing doubts of whether the mind can enter absorption or not, and allowing the mind to reach and accepts the object
      - samādhi vs. pañña in samatha and vipassanā
        
        in samatha: samādhi can be stroger
        
        in vipassanā: pañña can be stronger
        
        lokuttara jhānas: they should be balanced
      - sati in meditation
        
        what it does
        
        protects the mind, preventing
        
        restlessness due to excess faith, energy or wisdom, which are on the side of restlessness
        
        laziness due to excess concentration, tranquility, and upekkhā, which are on the side of laziness
        
        note: it helps balance the 2 groups of bojjhaṅgas
        
        notes:
        
        sati is the refuge of kusalacittas
        
        manifests as the guardian of the mind
        
        essential for attainments, for balancing the factors
        
        sati pana sabbattha balavatī vaṭṭati. Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato kosajjapakkhena ca samādhinā kosajjapātato rakkhati, tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā. Tenāha – "sati ca pana sabbatthikā vuttā bhagavatā. Kiṃ kāraṇā? Cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī"ti.
        
        5 ways
        
        frequently pay wise attention towards
        
        satisambojjhaṅgaṭṭhānīya dhammas (sati itself) by reflecting on how it was previously established on a kusalārammaṇa and reproducing it
        
        Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā yonisomanasikārabahulīkāro – ayamāhāro dhammā. anuppannassa Tattha vā satisambojjhaṅgassa uppādāya, uppannassa vā sati sambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
        
        4 factors that contribute to the arising of sati
        
        satisampajañña: being with mindfulness and clear comprehension in all postures
        
        puggala
        
        muṭṭhassatipuggalaparivajjanatā: avoiding persons who has no mindfulness like a crow who is forgetful about the food it has hidden
        
        upaṭṭhitassatipuggalasevanatā: associating mindful individuals like Tissadattatthera and Abhayatthera
        
        tadadhimuttatā: having a resolute mind inclined to produce sati in all postures
        
        sati sambojjhaṅgaṭṭhānīya dhammas→sati itself
    - nimittakusalatā: skillfulness in the nimitta
      - here, nimitta means→ekaggatā- / samatha- / abyagga-nimitta (concentration and its object)
        
        abyagga→not scattered, not distracted
      - 2 meanings of samathanimitta
        
        tranquility or concentration itself
        
        object of samatha meditation
      - 3 meanings of nimitta kusalatā
        
        skillfulness in making the parikamma nimitta
        
        in acquiring the uggahanimitta
        
        (main) in protecting the paṭibhāganimitta
        
        note: protecting the samādhi / samatha is also considered, which is done by considering the manner the mind became concentrated
        
        vsm-ṭ: cittassa hi samāhitākāraṃ sallakkhetvā samathanimittaṃ rakkhantoyeva kasiṇanimittaṃ rakkhati (only the yogi who considers how the mind became calm and protects the samatha nimitta guards the kasiṇa sign)
        
        samāhitākāraṃ→the manner / way / method in which the mind became concentrated
    - samaye cittassa paggahaṇatā: energizing the mind on suitable occasions
      - what causes the occasional slackness / laziness?
        
        over-laxness of kusalavīriya
        
        what happens if, at that time, one develops passaddhi, samādhi, and upekkhā and its simile?
        
        the mind becomes overly lethargic, in a state of dusamuṭṭhāpaya
        
        simile: like adding wet grass, cow dung, and wet wood to a weak fire
        
        dusamuṭṭhāpaya↔difficult to be uplifted
      - what bojjhaṅgas should be developed when the mind is slack and its simile?
        
        dhammavicaya, vīriya and pīti, making the mind susamuṭṭhāpaya
        
        simile: like adding dry grass, dry cow-dung, dry wood and blowing on the weak fire
        
        susamuṭṭhāpaya↔easy to be uplifted
      - developing dhammavicayasambojjhaṅga
        
        8 ways
        
        yoniso manasikāra should be frequently developed toward
        
        kusalākusala dhamma
        
        sāvajjānavajja dhamma
        
        hīnappaṇīta dhamma (what are they?) #q🙋🏼‍♂
        
        kaṇhasukka sappaṭibhāga dhamma
        
        extra note:
        
        kaṇhadhamma→black realities (unwholesome)
        
        sukkadhamma→bright realities (wholesome)
        
        3 ways kaṇha and sukka dhammas become sappaṭibhāga #editing
        
        by having a similar portion (?) (koṭṭhāsa) #q🙋🏼‍♂
        
        since both give results, both have a similar portion
        
        by having an opposing portion
        
        since both give results of different natures (blissful / painful), both have portions opposing each other
        
        by having an opposing portion that should be suppressed (niggahetabba)
        
        since both suppress each other to give results, they have opposing portions that should be suppressed by each other
        
        extra note:
        
        Sappaṭibhāgāti kaṇhasukkāyeva. Kaṇhā hi kaṇhavipākadānato, sukkā ca sukkavipākadānato sappaṭibhāgā nāma, sadisavipākakoṭṭhāsāti attho. Paṭipakkhabhūtassa vā bhāgassa atthitāya sappaṭibhāgā. Kaṇhānañhi sukkā paṭipakkhabhāgā, sukkānañca kaṇhā paṭipakkhabhāgāti evampi sappaṭibhāgā. Sappaṭibāhitaṭṭhena vā sappaṭibhāgā. Akusalañhi kusalaṃ paṭibāhitvā attano vipākaṃ deti, kusalañca akusalaṃ paṭibāhitvāti evampi kaṇhasukkā sappaṭibhāgā. (S a. III. 178-9.).
        
        7 factors that cause the arising of dhammavicaya
        
        paripucchakatā: questioning / explaining Dhamma
        
        vibhaṅgappakaraṇa-a: not only questioning, but also explaining; by doing so, paṭisambhidhāñāṇas become purified, as exemplified by Tissadattatthera
        
        ‘Paripucchā’ nāma aṭṭhakathā. Uggahitapāḷiyā atthaṃ kathentassa hi paṭisambhidā visadā honti. (Vbh-a. 372.).
        
        (like samādhi)
        
        vatthuvisadakiriyatā: keeping the basis clean
        
        indriyasamattapaṭipādanatā: balancing the faculties
        
        puggala
        
        duppaññapuggalaparivajjantā: avoiding people who do not possess the wisdom that has plunged into profound realities
        
        paññavantapuggalasevanatā: associating wise people ‒ those who have the knowledge of the rise and fall of conditioned realities which fully grasps the three universal characteristics
        
        paccavekkhaṇa
        
        gambhīrañāṇacariyapaccavekkhaṇatā: contemplating the varieties of profound realities such as aggregates and so on
        
        tadadhimuttatā: having a resolute mind inclined to produce dhammavicaya in all postures
      - developing vīriyasambojjhaṅga
        
        12 ways
        
        yoniso manasikāra should be frequently developed toward
        
        ārambhadhātuvīriya (initiative element of effort): when beginning a task
        
        nikkamadhātuvīriya (exertion / launching element of effort): dispells laziness that is against wholesome acts
        
        parakkamadhātuvīriya (persistence element of effort): dispells even the strongest opposing elements to wholesomeness
        
        note:
        
        nikkama is relatively stronger than ārambha, and parakkama relatively stronger than nikkama
        
        such manasikāra is the āhāra for its development
        
        atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
        
        what is meant by giving wise attention to them
        
        one should reflect on the way in which these types of effort occurred in the mind in the past and then proceed to reproduce it
        
        paggahākāra↔the way in which effort strengthened the cittuppāda
        
        11 factors that cause the arising of vīriyasambhojjhaṅga
        
        paccavekkhaṇatā
        
        apāyādibhayapaccavekkhaṇatā: reviewing the terror of the states of loss such as the hell realms and so on
        
        gamanavīthipaccavekkhaṇatā: reviewing the path [to be travelled] to reach liberation
        
        mahanta
        
        satthumahantapaccavekkhaṇatā: reviewing the greatness of the Teacher
        
        sabrahmacārimahantapaccavekkhaṇatā: reviewing of greatness of companions of the noble life such as V. Sāriputta and so on
        
        jātimahantapaccavekkhaṇatā: reviewing the greatness of one’s clan (of the Buddha)
        
        dāyajjamahantapaccavekkhaṇatā: reviewing the greatness of the inheritance (7 ariyadhanas)
        
        ānisaṃsadassāvitā: seeing the benefits of energy ‒ which can bring forth the ninefold supramundane attainments
        
        piṇḍapātāpacāyanatā: respecting the alms (by living a diligent life so the donors will get great fruit out of their donation)
        
        puggala
        
        kusītapuggalaparivajjanatā: avoiding idle individuals ‒ who eat and sleep a lot like pythons
        
        āraddhavīriyapuggalasevanatā: associating energetic perople ‒ who are determined to attain liberation giving up the attachment towards their lives
        
        tadadhimuttatā: having a resolute mind inclined to produce vīriya in all postures
        
        vocab:
        
        dāyajja [dāya + āda + ya]→nt. inheritance; 2 adj. who inherits
      - developing pītisambojjhaṅga
        
        yoniso manasikāra should be frequently developed toward
        
        pītisambojjhaṅgaṭṭhānīyā dhammā: pīti itself (the whole cittuppāda with pīti as main) #q🙋🏼‍♂
        
        what is meant by wise attention to it ‒ 2 methods
        
        reflecting on how pīti arose and pervaded the body with pleasant cittajarūpas previously (pharaṇākāra), and then leading the contemplation to reproduce it
        
        kāyasutta-a: contemplating objects of pīti (tirataraguṇa)
        
        pharaṇākāra / visaraṇākāra→the way in which pīti causes pleasant cittajarūpas to pervade (pharaṇa) the body
        
        note:
        
        atthi, bhikkhave, pītisambojjhaṅgaṭṭhāniyā dhammā. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
        
        vsm-ṭ: 3 definitions for pītisambojjhaṅgaṭṭhānīyā
        
        the place (ṭhāna) where pīti exists ‒ the mentalities which associate pīti; it may include pīti itself as well (unclear) #q🙋🏼‍♂
        
        tiṭṭhati pavattati etthāti ṭhāniyā, pītisambojjhaṅgassa ṭhāniyā pītisambojjhaṅgaṭṭhāniyā (tappurisasamāsa)
        
        the object of pīti (kāyasutta-a, SN)
        
        pītisambojjhaṅgaṭṭhānīyāti pītiyā ārammaṇadhammā
        
        the group of realities wherein pīti is stable / established (unclear); it can include pīti itself #q🙋🏼‍♂
        
        ṭhātabbo vā ṭhāniyo, pītisambojjhaṅgo ṭhāniyo etesūti pītisambojjhaṅgaṭṭhāniyā (bahubbīhisamāsa) AI: those (states) that are to be established are ṭhāniya, wherein the enlightenment factor of joy is stable; thus, they are called 'states in which the enlightenment factor of joy is established'
        
        notes: #q🙋🏼‍♂
        
        both say that the mentalities (cittuppāda) connected with pīti, which arise previously and after (?), are the pītisambojjhaṅgaṭṭhānīyadhammas #q🙋🏼‍♂
        
        pīti itself is the pītisambojjhaṅgaṭṭhānīya because is the most significant supportive factor for the pīti sambojjhaṅga to arise
        
        all nāmas are taken including pīti
        
        ṭhānīya [√ṭhā + anīya]
        
        tiṭṭhati pavattati etthāti ṭhāniyā
        
        a group of realities where another reality exists; a group of realities taken as a "place" where another associating reality exists
        
        ṭhātabbo vā ṭhāniyo
        
        the reality that should exist
        
        adj. founded on; supported by; based on; lit. to be stood; adj. (+dat) being a cause (for); serving as a basis (for); giving support (to); lit. to be stood
        
        extra notes:
        
        S. V. 60. Pītisambojjhaṅgaṭṭhāniyā dhammāti pana pītiyā eva etaṃ nāmaṃ. Tassāpi uppādakamanasikārova yoniso manasikāro nāma. (Vsm. I. 128.). Tiṭṭhati pavattati etthāti ṭhāniyā, pītisambojjhaṅgassa ṭhāniyā pītisambojjhaṅgaṭṭhāniyā. Ṭhātabbo vā ṭhāniyo, pītisambojjhaṅgo ṭhāniyo etesūti pītisambojjhaṅgaṭṭhāniyā, aparāparaṃ vattamānā pītisambojjhaṅgasampayuttā dhammā. Yasmā pana tesu pītiyeva pītisambojjhaṅgassa visesakāraṇaṃ, tasmā vuttaṃ "pītiyā eva etaṃ nāma"nti. Uppādakamanasikāroti yathā manasi karoto anuppanno pītisambojjhaṅgo uppajjati, uppanno ca vaḍḍhati, tathā pavattamanasikāro. (Vsm-ṭ. I. 156.).
        
        11 factors that cause the arising of pītisambhojjhaṅga
        
        7 anussatis
        
        cha anussatiyo (BDS, sīla, cāga, devatā)
        
        upasamānussati: recollecting the appeasement of defilements as thinking defilements that are suppressed by sublime attainments do not arise in the mind for sixty, seventy years; or recollecting the attributes of nibbāna
        
        puggala
        
        lūkhapuggalaparivajjanatā: avoiding rough people (no respect for or faith in respectable objects / individuals)
        
        siniddhapuggalasevanatā: associating soft and gentle people (faithful)
        
        pasādanīyasuttapaccavekkhaṇatā: reviewing discourses that illustrate the qualities of the triple gem
        
        tadadhimuttatā: having a resolute mind inclined to produce pīti in all postures
    - samaye cittassa niggahaṇatā: restraining the mind on suitable occasions
      - what causes the occasional restlessness / scatteredness?
        
        excess vīriya with weak samādhi (can't we say excess 3 and weak 3 [adding all 3 of each group]?) #q🙋🏼‍♂
        
        what happens if, at that time, one develops dhammavicaya, vīriya, and pīti and simile
        
        the mind becomes overly restless making it difficult to be tranquilized (duvūpasama)
        
        simile: like adding dry grass, dry cow-dung, dry wood and blowing on a strong fire
        
        duvūpasamaya→difficult to tranquilize
      - what bojjhaṅgas should be developed when the mind is restless and its simile?
        
        passaddhi, samādhi, and upekkhā, making it easy to tranquilize (suvūpasama)
        
        simile: like adding wet grass, cow dung, and wet wood to a strong fire, making it easy to tranquilize
        
        suvūpasamaya→easy to calm down
      - developing passaddhisambojjhaṅga
        
        8 ways
        
        yoniso manasikāra should be frequently developed toward
        
        kāyapassaddhi
        
        cittapassaddhi
        
        extra note:
        
        atthi, bhikkhave, manasikārabahulīkāro, kāyapassaddhi cittapassaddhi. yamāhāro Tattha anuppannassa passaddhisambojjhaṅgassa uppādāya uppannassa yoniso vā vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
        
        what it means to do so (same for samādhi and upekkhā)
        
        reflecting on how they arose in the past (passaddhākāra) and leading the contemplation to reproduce it
        
        passaddhākāra→the way in which the mind is tranquilized
        
        7 factors that cause the arising of passaddhi
        
        paṇītabhojana sevanatā: consuming food that is
        
        sappāya (suitable)
        
        paṇīta (refined)
        
        siniddha (soft)
        
        utusukha sevanatā: living under conducive weather conditions
        
        iriyāpathasukha sevanatā: using conducive postures
        
        mahāpurisajātika→"great man" that can bare all types of weather conditions and postures
        
        majjhattapayogatā: contemplating one’s own and other’s kamma (couldn't it be balanced effort?) #q🙋🏼‍♂
        
        sāraddhakāyapuggala parivajjanatā: avoiding violent / distressed / agitated people
        
        passaddhikāyapuggala sevanatā: associating restrained people
        
        tadadhimuttatā: having a resolute mind inclined to produce passaddhi in all postures
        
        vocab:
        
        siniddha [√snih + ta]↔adj. moist; wet; glossy 2 adj. pliable 3 adj. smooth, soft ✗ 4 adj. loving
      - developing samādhisambojjhaṅga
        
        12 ways
        
        yoniso manasikāra should be frequently developed toward
        
        samatha nimitta: concentration (could it also be the object of samādhi?) #q🙋🏼‍♂
        
        abyagga nimitta: concentration
        
        vyagga / byagga→reality that has and revolves around various objects (vikkhepa: vicikicchā and uddhacca)
        
        samāhitākāra→the way in which the mind becomes concentrated
        
        extra note:
        
        atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
        
        11 factors that cause the arising of samādhi
        
        vatthu visada kiriyatā: making the basis clean
        
        indriyasamatta paṭipādanatā: balancing the faculties
        
        nimitta kusalatā: skillfulness in the sign
        
        samaye cittassa paggahanatā: energizing the mind on the suitable occasion
        
        samaye cittassa niggahaṇatā: restraining the mind on the suitable occasion
        
        samaye cittassa sampahaṃsanatā: gladdening the mind on the suitable occasion
        
        samaye cittassa ajjhupekkhaṇatā: looking with equanimity (being neutral) on the suitable occasion
        
        asamāhitapuggala parivajjanatā: avoiding distracted people (no upacāra / appaṇā samādhis)
        
        samāhitapuggala sevanatā: associating concentrated people
        
        jhānavimokkhapaccavekkhaṇatā: reflecting on how jhānas (aka vimokkhas) are
        
        developed
        
        attained
        
        determined
        
        emerged from
        
        defiled
        
        purified
        
        tadadhimuttatā: having a resolute mind inclined to produce samādhi in all postures
        
        note: all, except jhānavimokkha paccavekkhaṇatā, are identical to the appaṇā kosalla
      - developing upekkhāsambojjhaṅga
        
        6 ways
        
        yoniso manasikāra should be frequently developed toward
        
        upekkhāsambojjhaṅgaṭṭhānīya dhammas: upekkhā itself
        
        ajjhupekkhitākāra↔the way in which the cittuppāda looked with equanimity when upekkhā arose
        
        5 factors that cause the arising of upekkhā
        
        sattamajjhattatā: maintaining neutrality towards living beings ‒ 2 ways
        
        kamma: by reflecting on ownership of kamma
        
        anattā: by reflecting on non-self elements
        
        saṅkhāramajjhattatā: maintaining neutrality towards inanimate things ‒ 2 ways
        
        assāmikabhāva: by contemplating their nature of having no real owner thinking that if things had real owners, the owners would prevent them from decaying
        
        tāvakālikabhāva: by contemplating their impermanence
        
        sattasaṅkhārakelāyanapuggala parivajjanatā: avoiding people who are attached to beings / requisites
        
        sattasaṅkhāramajjhattapuggala sevanatā: associating people who are neutral towards beings / requisites
        
        tadadhimuttatā: having a resolute mind inclined to produce upekkhā in all postures
        
        vocab:
        
        kelāyana [√kel + āya + ana]↔nt. (+acc) cherishing; treasuring; taking care of
    - samaye cittassa sampahaṁsanatā: gladdening the mind on suitable occasions
      - 2 reasons the mind becomes joyless in meditation
        
        paññāpayoga mandatā: lack of involvement of wisdom; due to which, the benefits of meditating and the dangers in not meditating are not clear, the mind becomes discouraged, and happiness becomes weak
        
        upasamasukhānadhigamana: not attaining the bliss of the supression of defilements
        
        upasamasukha→the bliss attained by suppressing defilements
      - what should be developed when the mind is joyless?
        
        aṭṭhasaṃvegavatthupaccavekkhaṇena cittaṃ saṃvejetabbaṃ: arousing a sense of urgency by reflecting on saṃvegavatthu
        
        8 saṁvegavatthu (bases for a sense of urgency)
        
        jāti
        
        jarā
        
        byādhi
        
        maraṇaṁ
        
        apāyadukkha: the suffering in states of loss ()
        
        atīta vaṭṭamūladukkha: past suffering in saṁsāra
        
        anāgata vaṭṭamūladukkha: future suffering in saṁsāra
        
        present suffering in saṁsāra rooted in the search of nutriment
        
        ratanattaya guṇānussaraṇena pasādo janetabbo: arousing faith (cleansing the mind) by contemplating on tirataṇaguṇa with regard to that saṁvega
        
        the B shows the path leading away from that sufferings the D is the means to get away from those sufferings the S has gotten away from those sufferings
        
        saṃvegajanapubbaka pasāda↔faith preceded by saṁvega
    - samaye cittassa ajjhupekkhaṇatā: looking at the mind with neutrality on suitable occasion
      - what is the occasion in which one should do so?
        
        when the mind is not lethargic, restless, or joyless
      - what is ajjhupekkhaṇatā and its simile
        
        let the meditation happen naturally, without uplifting, restraining, or gladdening the mind; without putting extra effort
        
        simile: like a charioteer who does nothing when his chariot is being properly guided by the horses
    - asamāhitapuggalaparivajjanatā: avoiding distracted individuals
      - who asamāhitapuggala is ‒ 3 characteristics
        
        nekkhamma paṭipadaṃ anāruḷhapubba: not entered the path to liberation (does this refer to overall practice that leads to jhāna, or Go?) #q🙋🏼‍♂
        
        anekakiccapasuta: involved in various activities
        
        vikkhittahadaya: with scattered heart
    - samāhitapuggalasevanatā: associating concentrated people
      - who samāhitapuggala is
        
        nekkhammapaṭipadaṃ paṭipanno: have trodden the way to liberation
        
        samādhilābhī: have obtained access or absorption concentration
    - tadadhimuttatā: being inclined towards concentration
      - what it means
        
        respecting and inclining towards it
    - note:
      - what should be done if appaṇāsamādhi does not arise
        
        one should follow the act of nimittābhimukha paṭipādana
  - Lesson 12: nimittābhimukha paṭipādana
    - 2 main reasons why appaṇā may not happen
      - excessive energy: mind becoming lethargic due to giving up the expectation of the absorption and reducing the level of energy
      - deficient energy: mind getting scattered due to excessive energy to attain the absorption (why energy is singled out here over other factors?) #q🙋🏼‍♂
      - what should be done and 5 similes?
        
        nimittābhimukha paṭipādana: maintaining a balanced mind while contemplating the sign by energizing it when slightly idle, and restraining it when slightly restless
        
        vsm: 5 similes
        
        madhukara (bee) upamā: bees setting out for nectar
        
        hurried unskilled bee sets out too fast, overshoots the location, and misses the nectar due to the flowers wilting or the nectar changing in taste
        
        slow unskilled bee sets out too slowly, takes a long time, and misses the nectar due to the flowers wilting or the nectar changing in taste
        
        skilled bee flies neither too fast nor too slow, arrives at the right time, takes as much nectar as it pleases, makes bee honey and enjoys the taste of bee-honey
        
        antevāsika (student) upamā: apprentice surgeons cutting a petal
        
        hurried unskilled apprentice surgeon applies the scalpel hurriedly and either cuts the water lily in two or inlays it in the water
        
        fearful unskilled apprentice surgeon hesitates to touch it with his instrument
        
        skilled apprentice surgeon applies the scalpel with balanced effort
        
        makkaṭasutta upamā: collecting a spider thread for the king
        
        king: “Anyone who can bring a cobweb thread (spider line) four byāma long shall receive four thousand gold coins"
        
        hurried unskilled man breaks the spider thread by pulling it hurriedly
        
        fearful unskilled man does not dare to touch it
        
        skilled man pulls it out starting from the end with a balanced effort, winds it on a stick, and wins the prize
        
        niyāmaka upamā: a captain handling the sails according to the wind
        
        unskilled captain fills the sail in strong wind and takes the ship to an unexpected area
        
        fill (7. Nautical)
        
        a. To cause (a sail) to swell.
        
        b. To adjust (a yard) so that wind will cause a sail to swell.
        
        unskilled captain keeps the sail slack in light wind and remains where he is
        
        skilled captain fills the sail in light wind, partially fills it in strong wind, and arrives at the desired destination
        
        niyāmaka↔masc. ship's captain 2 masc. commander 3 masc. regulator
        
        telūpamā: filling a container with oil
        
        teacher: “Anyone who fills a quart with oil without spilling wins a prize”
        
        hurried unskilled student quickly fills the quart, spilling the oil
        
        fearful unskilled student does not dare pour the oil
        
        skilled student fills it with a balanced effort and wins the prize
        
        mem aid: a bee lands on a flower which is placed on the water and cut by the student, a spider thread on the flower is taken away and it becomes the ropes of a ship which carries oil containers
- adhicittasikkhā ‒ part IV #edited
  - Lesson 13: arising of the paṭhamajjhāna
  - Lesson 14: paṭhamajjhāna
    - Pāḷi description ‒ Idha, bhikkhave, bhikkhu
      - vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati
    - pahānaṅga (factors of suppression)
      - the pahānaṅga of the 1st jhāna is expressed by which part of its description?
        
        (1) vivicceva kāmehi (2) vivicca akusalehi dhammehi
        
        2 main methods it can be explained
        
        method 1 (vatthu vs. kilesa): based on vatthukāma (objects of sensuality) and kilesakāma (defilement of sensuality) ‒ 6 ways
        
        (main) kāma
        
        1 kāmehi vivicca eva: having separated oneself from vatthukāmas by discarding them
        
        kāmehi vivicca: separation from vatthukāma and their absence while abiding in the 1st jhāna
        
        eva: emphasizes the indispensability of discarding vatthukāma for attaining the 1st jhāna due to them being opposed to it, like darkness and light (but isn't it the sensual craving and not the objects the problem?) #q🙋🏼‍♂
        
        2 akusalehi dhammehi vivicca eva: having separated onself from the kilesakāma and other akusalas) (does eva apply also to the second phrase?) #q🙋🏼‍♂
        
        viveka
        
        1 kāyaviveka (seclusion from vatthukāma)
        
        2 cittaviveka (secludion from kilesakāma and other akusalas)
        
        sukha
        
        1 kāmasukhaviveka: abandoning kāmasukha by secluding oneself from vatthukāma
        
        2 nekkhammasukha "adhigama": secluding oneself from kilesakāma leads to the attainment of nekkhammasukha
        
        saṅkilesa
        
        1 saṅkilesavatthuviveka (from objects of defilements)
        
        2 saṃkilesaviveka (suppressing defilements)
        
        bhāva
        
        1 lolabhāvaviveka (causes of cupidity; the act of arousing craving for various objects)
        
        cupidity (English)→extreme greed for material wealth
        
        2 bālabhāvaviveka (causes of stupidity; unwise attention that leads to ignorance and wrong thinking) and of all akusala
        
        suddhi
        
        1 payogasuddhi: purification of effort by abandoning sensual objects, due to which, wrong actions occur
        
        2 āsayaposanasuddhi: purification of the support (posana) of the mental disposition (āsaya)
        
        suppressing defilements ⇒ no lustful desires ⇒ strengthening of the upanissaya for the cessation of kamma-, vipāka- and kilesa-vivaṭṭa (isn't it vaṭṭa?) ⇒ purification of ajjhāsaya #q🙋🏼‍♂
        
        āsaya [ā + √sī + *a] ✓
        
        masc. tendency; inclination; disposition; bias; lit. resting place
        
        2 masc. (+gen) home (of); dwelling (of); abode (of); lit. resting place
        
        3 masc. (+gen) nest (of); lair (of); lit. resting place
        
        4masc. excretion; discharge; lit. resting place
        
        5 masc. deposit
        
        6 masc. purpose
        
        posana [√pus + *ana]↔nt. supporting; nurturing; nourishing
        
        mem aid: a heart (kāma) on a tree (viveka), the sun (sukha) shining above muddy puddles (saṅkilesa), nature (bhāva) grows inside a diamond (suddhi)
        
        medhod 2 (kāma vs. other kilesa): based on kilesakāma and other akusalas ‒ 8 ways
        
        nīvaraṇas
        
        "gahitanaya" (how can this naya be called?) #q🙋🏼‍♂
        
        1: kāmacchandavikkhambhanaviveka
        
        2: pañcanīvaraṇavikkhambhanaviveka
        
        aggahitanaya↔method of what was not taken (taking only what was not taken before)
        
        1: kāmacchandavikkhambhanaviveka
        
        2: catunīvaraṇavikkhambhanaviveka (exc. kāmacchandanīvaraṇa)
        
        oghas, yogas, upādānas, kāyaganthas, and saṁyojanas
        
        kāma-ogha / -yoga / -upādāna / abhijjhākāyagantha / kāmarāgasaṁyojana vikkhambhanaviveka
        
        sesa-ogha...saṁyojana vikkhambhanaviveka
        
        hetus
        
        "lobhahetu"vikkhambhanaviveka
        
        "dosamohahetu"vikkhambhanaviveka
        
        cittuppādas
        
        lobhamūlacittuppāda vikkhambhanaviveka
        
        dosa- / moha-mūlacittuppāda vikkhambhanaviveka
        
        note:
        
        vikkhambhanaviveka→seclusion through suppression
    - sampayogaṅga (factors of association)
  - Lesson 15: characteristics of the paṭhamajjhāna
    - 4 characteristics of the paṭhamajjhāna (vsm)
      - pañcaṅgavippahīnaṃ paṭhamajjhānaṃ – The first jhāna which is attained with the abandoning of five factors: five hindrances ‒ they are the pahānaṅgas of the first jhāna though other akusalas are also abandoned
        
        2 meanings of kāmadhātu
        
        kāmavitakka
        
        kāmāvacaradhamma
      - pañcaṅgasamannāgataṃ paṭhamajjhānaṃ – The first jhāna which is endowed with five factors: 5 jhānaṅgas
        
        samannāgataṅga (factors of endowment)→5 jhānaṅgas because it arises when these factors arise
      - tividhakalyāṇaṃ paṭhamajjhānaṃ – The first jhāna which has threefold goodness
        
        ādikalyāṇa: purity of the path (means) to attain it (Go?) ‒ 3 factors of Go (and consequently of jhāna as well) #q🙋🏼‍♂
        
        pure from defilements led by hindrances
        
        arrival at the majjhimasamathanimitta
        
        entering into the majjhimasamathanimitta
        
        notes:
        
        these 3 are present in the beginning of the jhāna
        
        they culminate with the arising of the jhāna
        
        eka santati pariṇāma→a type of method (clarify) #q🙋🏼‍♂
        
        Go enters the absorption like the person's mind attained absorption
        
        majjhima samatha nimitta↔the middle serenity sign ‒ the absorption (?) #q🙋🏼‍♂
        
        majjhakalyāṇa: related to tattramajjhattatā and its functions ‒ 3 factors
        
        visuddhaṃ cittaṃ ajjhupekkhati: no extra effort in purifying the mind (subduing defilements) since it is already purified
        
        samathapaṭipannaṃ ajjhupekkhati: no extra effort in concentrating the mind since it is already concentrated
        
        ekattupaṭṭhānaṃ ajjhupekkhati: no extra effort in separating the mind from defilements since it is already separated (clarify term and difference from the first); "establishment of oneness" #q🙋🏼‍♂
        
        kilesasaṃsaggacitta↔mind mixed with defilements
        
        ekupaṭṭhitacitta (isn't it ekattupaṭṭhita?)→mind separated from defilements #q🙋🏼‍♂
        
        tattramajjhattatā upekkhā ‒ 3 functions
        
        neutral observation
        
        balanced effort
        
        makes other nāmas do their functions in a balanced manner, which enhances them (upabhūhana)
        
        particularly evident during the persisting (ṭhiti) stage of the jhāna (regarding cittuppādas or the vīthi?) #q🙋🏼‍♂
        
        note: it functions effectively in higher stages of the practice, particularly in jhāna
        
        ajjhupekkhana→neutrality; absence of extra effort to encourage, tranquilize, or gladden the mind
        
        pariyosānakalyāṇa (sampahaṁsanā): related to pārihāriyañāṇa ‒ 4 factors
        
        tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā: being balanced, mental factors (here, samādhi and paññā) do not overtake each other
        
        indriyānaṃ ekarasaṭṭhena sampahaṃsanā: 5 faculties have the single flavor (ekarasa) of liberation (vimuttirasa) for being free from defilements
        
        ekarasa here means
        
        kiccarasa: function of liberating from defilements
        
        sampattirasa: quality of being free from defilements
        
        tadupagavīriyavāhanaṭṭhena sampahaṃsanā: effort in accordance with wisdom and concentration and the balance of ekarasa
        
        āsevanaṭṭhena sampahaṃsanā: āsevana (strengthening due to repetition) found at the vanishing moment of the jhānacitta
        
        āsevana exists from ṭhiti to the next uppādakkhaṇa
        
        notes:
        
        particularly evident at the moment of the vanishing of the jhāna (clarify what "the end" means)
        
        mem aid: non-overtaking, ekarasa, effort, āsevana
        
        pārihāriyañāṇa #editing
        
        knowledge of the consequences of the defilement of meditation (imbalances of mental factors)
        
        of the merits of the purification of meditation (their balance)
        
        of what should and should not be done for that purification
        
        of when to do it
        
        due to wisdom the following happens
        
        the subduing of defilements
        
        the balanced state of faculties (purification of meditation)
        
        the engagement with absorption #q🙋🏼‍♂
        
        therefore, the wisdom in the meditative mind is evident as equanimity (clarify)
        
        the goodness at the end (sampahaṃsanā)
        
        note: this mode of understanding is according to the theory of referring to the cause through its effect: the effect being tatramajjhattatā and the cause being paññā
        
        sampahaṃsanā↔the act of purifying meditation by means of pārihāriyapaññā; occurs at the end
        
        what is the defilement of meditation and its purification?
        
        defilement in meditation: the imbalance of mental factors (faculties) (only faculties?) its purication (sampahaṁsanā): their balance #q🙋🏼‍♂
        
        yuganaddha↔conjoined
      - dasalakkhaṇasampannaṃ paṭhamajjhānaṃ – The first jhāna which is endowed with ten characteristics: the above 10 factors under tividhakalyāṇa
  - Lesson 16: jhānassa ciraṭṭhiti sampādanaṃ (making it last long)
    - 2 principles to sustain the jhāna for a long period and their similes
      - reflecting on the conditions one achieved it (food, people, dwelling, posture), like a skilled archer / cook
        
        similes:
        
        like a skilled archer observes the conditions (wind, posture, angle...) after hitting the target
        
        valavedhī dhanuddhara→an archer with great precision who shoots at horse fleece that are dissected into finer pieces
        
        like a skilled cook observes the food his master prefers, and does it repeatedly, receiving compliments and gifts
      - strongly suppressing the defilements that obstruct it (examples of methods for each)
        
        kāmarāga: by contemplating
        
        its disadvantages
        
        the advantages of nekkhamma (1st jhāna)
        
        asubha meditation
        
        byāpāda:
        
        by developing body tranquility, subdueing anxiety in the body
        
        by strengthening pīti
        
        by practicing mettā, etc.
        
        thīnamiddha: wisely attending to
        
        3 elements of energy (ārambhadhātu, etc.)
        
        ālokasaññā (perception of brightness)
        
        uddhaccakukkucca:
        
        by wisely attending to the samathanimitta (concentration)
        
        by following sīla (leading to non-remorse)
        
        strengthening sukha
        
        by learning dhammavinaya, etc.
        
        vicikicchā:
        
        by understanding the difference between normal people and Buddhas
        
        by examining the object and making it clear (vicāra)
        
        by concentrating the mind (avikkhepa)
        
        by not associating doubtful people
        
        by associating people without doubt, etc.
        
        mada and māna:
        
        by reflecting on impermanence, increasing saṁvega, maraṇassati, sampajañña, etc.
        
        notes:
        
        what happens if one enters jhāna when the obstructive defilements are not strongly subdued?
        
        if one can attain it, one will emerge from it quickly
        
        similes:
        
        like a wasp who enters an unclean tree hollow and soon comes out
        
        like a king who enters an unclean garden and soon comes out
        
        weren't the hindrances subdued with the upacārasamādhi? why must they be subdued here again?
        
        yes, but that is a relatively slight suppression (pahānamatta)
        
        here, it is the strong suppression (atisayapahāna) required to sustain the jhāna for a long time
        
        Taṃ pana pahānamattanti jhānassa ciraṭṭhitiyā atisayapahānatthaṃ puna gahitaṃ.
  - Lesson 17: expanding the paṭibhāganimitta
    - 2 occasions it can be expanded
      - after attaining upacārasamādhi
      - after attaining appaṇāsamādhi
      - note:
        
        it is essential to expand it during at least on one of these two occasions (if jhāna can be attained with an unexpanded kasiṇa, why is it essential to expand it?) #q🙋🏼‍♂
    - how it should be expanded and similes
      - gradually, like javana haṃsa (fast young swans) first fly a short distance and then gradually ascend higher and higher
      - by determining the limit of the expansion (e.g.: 1, 2, 3...aṅgula...vidatthi...hattha...āvāsa...vihāra...village...nagara...janapada...raṭṭha...jambudīpa...cakkavāḷa): one should determine the extent and then it expands according to the determination, like monks determine the area of a sīmā and then set it
        
        similes:
        
        without determining (should not be done)
        
        a potter expanding a bowl
        
        an oilcake maker expanding the cake's volume
        
        a housewife serving rice on a plate
        
        a person extending the size of a cloth
        
        determining (should be done)
        
        a farmer marking the area to be ploughed and then plowing
        
        monks establishing a sīmā first demark the signs and then establish it
        
        ancient comm.: pathavīkasiṇaṃ uggaṇhanto pathaviyaṃ nimittaṃ gaṇhāti kate vā akate vā sāntake, no anantake, sakoṭiye, no akoṭiye, savaṭṭume, no avaṭṭume, sapariyante, no apariyante
        
        some may expand it beyond the cakkavāḷa
    - can one attain jhāna on an unexpanded / partially expanded kasiṇa?
      - yes
    - how to expand the sign on a large area?
      - mentally focus on the large area and expand the sign covering those areas by means of determination
      - the area may appear to the mind as a flat field like a cow’s skin pulled from all sides, pinned with a hundred sharp-pointed spikes
      - since the divine eye has not yet arisen, those areas are not visually present to the mind in their actual nature
      - mettā bhāvanā: spread by taking living beings in groups
        
        oneself, all beings in the lodging, monastery, village, district, etc.
        
        one feels as if observing from above
    - practicing with the expanded sign
      - do
        
        regularly attain it
      - don't
        
        excessively contemplate the jhānaṅgas; otherwise, they may appear gross, weak, and easily breakable
        
        attempt to attain the 2nd jhāna without mastering the 1st, else you may lose both like the mountain cow
        
        gāvīupamāsutta (AN): a foolish mountain cow, unskilled in rugged terrain, fails to reach new pastures or return safely. Similarly, an inexperienced monk, unable to cultivate the first jhāna properly, fails to attain the second jhāna and loses the first, falling from both due to lack of skill and practice.
  - Lesson 18: mastery
    - vsm-ṭ: vasanaṃ vasīti dhātuniddesatāya kiriyāniddesoti adhippāyenāha ‘vasiyo’ti, yathāruci pavattiyoti attho AI: ...is explained as an action through the specification of the root / element, and with this intention, it is said "vasiyo," meaning "according to one's wish or inclination, it causes it to occur."
      - pavatti here from pavatteti, its causative suffix is omitted
      - vasī / vasītā
        
        ability, power, force, mastery
        
        vasanaṃ vasī. samatthatāti attho.
        
        vasī eva vasitā, yathā pāramitā
        
        vasanaṃ vasī. Satti (ability, power, force). Sāmatthiyanti attho
        
        sāmatthiya↔nt. ability
    - 2 masteries concerning jhānas
      - pañcavidha vasī: ability to stabilize, develop, and master each jhāna in 5 ways
      - cuddasākāra vasī: ability to master jhānas in 14 ways to attain abhiññāṇa
    - 5 vasīs and their different explanations
      - āvajjana, samāpajjana, adhiṭṭhāna, vuṭṭhāna, and paccavekkhaṇa
        
        ptsbdmg (confirm) #q🙋🏼‍♂
        
        āvajjanavasī (mastery in adverting): promptly adverting to each jhānaṅga whenever one wishes to (manodvārāvajjana)
        
        paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati, āvajjanāya dandhāyitattaṃ natthīti – āvajjanavasī
        
        can't it be adverting to the samathanimitta without delay? #q🙋🏼‍♂
        
        how to practice āvajjana- and paccavekkhaṇa- vasīs
        
        emerge and advert to each jhānaṅga in turn (āvajjanavasī: Ma; paccavekkhaṇavasī: J)
        
        Paccavekkhaṇavasī pana āvajjanavasiyā eva vuttā. Paccavekkhaṇajavanāneva hi tattha āvajjanānantarānīti. (Vsm. I. 150.).
        
        do it repeatedly
        
        when one is able to advert to them continuously (without perceived breaks; iow: the Bh between vīthis reduce in number), one is considered to have mastered these 2 vasīs; no particular number of Bh is mentioned
        
        example: most evident in the yamakapāṭihāriya, in which there are only 4 / 5 J and 2 Bh in between vīthis
        
        note: the mastery of sāvakas does not last long, unlike that of SSB
        
        samāpajjanavasī (mastery in entering upon): promptly attaining the jhāna whenever one wishes to
        
        paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati, āvajjanāya dandhāyitattaṃ natthīti – samāpajjanavasī
        
        intention to attain arises and in the immediate following vīthi, one attains it
        
        desire ⇒ 2 Bh ⇒ jhānavīthi
        
        examples:
        
        highest level: the entering of phalasamāpatti of the Buddha during the time the audience says sādhu (mahāsaccakasutta)
        
        V. Sāriputta entering jhāna before being hit by a yakkha
        
        V. Moggallāna entering while taming Nandopananda
        
        adhiṭṭhānavasī (mastery in determination): remaining in the jhāna for a very short moment according to one's wish such as a fingersnap or ten, like a dam stopping a strong river
        
        paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ adhiṭṭhāti, āvajjanāya dandhāyitattaṃ natthīti – adhiṭṭhānavasī
        
        setu viya sīghasotāya nadiyā oghaṃ vegena pavattituṃ adatvā yathāvuttakkhaṇaṃ jhānaṃ ṭhapetuṃ samatthatā
        
        adhiṭṭhāna: keeping (placing) something having overcome it
        
        ability in keeping (establishing?) the jhāna having overcome it (?) #q🙋🏼‍♂
        
        abhibhuyya ṭhapanaṃ, adhiṭṭhānaṃ viyāti vā adhiṭṭhānaṃ. Tattha vasī adhiṭṭhānavasī
        
        vuṭṭhānavasī (mastery in emerging): emerging from it, having remained in it for a short period according to one's wish
        
        paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ vuṭṭhāti, āvajjanāya (? pobably a copy paste mistake) dandhāyitattaṃ natthīti – vuṭṭhānavasī #q🙋🏼‍♂
        
        aka→samāpatti vuṭṭhāna kusalatā
        
        what is meant by arising from jhāna?
        
        the arising of Bh
        
        paccavekkhaṇavasī (mastery in reviewing): promptly reviewing each jhānaṅga whenever one wishes to (javanas)
        
        paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ paccavekkhati, āvajjanāya (? copy paste mistake) dandhāyitattaṃ natthīti – paccavekkhaṇavasī
        
        adhiṭṭhāna vs. vuṭṭhāna ‒ different explanations
        
        what is the source? #q🙋🏼‍♂
        
        adhiṭṭhāna: ability to maintain the jhāna, having previously determined a brief period
        
        vuṭṭhāna: ability to emerge from the jhāna as exactly determined before
        
        example: At Therambatthala, 30,000 supernaturally powered bhikkhus gathered to attend to sick Mahā Thera Rohaṇagutta. A divine serpent, in human form, offered gruel. A supaṇṇa bird recognized and attacked the serpent. Venerable Buddharakkhita, with eight vassas, created a mountain, hid the serpent inside, and repelled the bird. Rohaṇagutta praised Buddharakkhita, noting his absence would have shamed them. Buddharakkhita’s mastery in determination and emerging enabled rapid, successful use of direct knowledge (abhiññāṇa) and jhāna.
        
        here, V. Buddharakkhita:
        
        was able to maintain the pādakajhāna for his abhiññā for a very rapid period due to: adhiṭṭhānavasī could rise from it rapidly due to: vuṭṭhānavasī
        
        vbvn's version:
        
        adhiṭṭhānavasī
        
        ability to maintain the jhāna for a time one prefers by stopping the stream of life-continuum just as a dam stops the swift current of a river
        
        setu viya sīghasotāya nadiyā oghaṃ bhavaṅgavegaṃ upacchinditvā yathāparicchinnakālaṃ jhānaṃ ṭhapetuṃ samatthatā bhavaṅgapātato rakkhaṇayogyatā adhiṭṭhānavasitā nāma
        
        ability to maintain a jhāna for a predetermined time period without exceeding it
        
        Atha vā yathāparicchinnakālato uddhaṃ gantuṃ adatvā ṭhapanasamatthatā adhiṭṭhānavasitā nāma.”
        
        vuṭṭhānavasī
        
        ability to emerge without exceeding the predetermined time
        
        yathā paricchinnakālaṃ anatikkamitvā jhānato vuṭṭhānasamatthatā vuṭṭhānavasitā nāma
        
        ability to emerge on the exact time without rising prior to it
        
        yathāparicchinnakālato anto avuṭṭhahitvā yathākālavaseneva vuṭṭhānasamatthatā vuṭṭhānavasitā nāmāti
        
        ptsbdmg:
        
        adhiṭṭhānavasī: ability to maintain the jhāna as long as one wishes (either shorter or long period)
        
        vuṭṭhānavasī: ability to emerge from the jhāna exactly on the predetermined time (either shorter or long)
        
        pmtdpn: vbvn matches ptsbdmg, but if taken so, there is no significant difference between both masteries
extra notes:
- samiñjite pasāriteti pabbānaṃ samiñjanapasāraṇe. tattha cittavaseneva samiñjanapasāraṇaṃ akatvā hatthapādānaṃ samiñjanapasāraṇapaccayā atthānatthaṃ pariggaṇhitvā atthapariggaṇhanaṃ sātthakasampajaññaṃ. tattha hatthapāde aticiraṃ samiñjetvā vā pasāretvā vā ṭhitassa khaṇe khaṇe vedanā uppajjati, cittaṃ ekaggataṃ na labhati, kammaṭṭhānaṃ paripatati, visesaṃ nādhigacchati. kāle samiñjentassa kāle pasārentassa pana tā vedanā nuppajjanti, cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ phātiṃ gacchati, visesamadhigacchatīti, evaṃ atthānatthapariggaṇhanaṃ veditabbaṃ.
- making kasiṇa:
  - 15 marks
  - suggested 3 layers
  - not too wet
  - don't use wet wooden planks to flatten it, to avoid adding color
    - suggestion: bottle
  - protable better
  - small nails and threads
  - min size 1 v 4 a
  - wooden or metal base
  - To make mud bricks without cracks, the key is to add a fibrous material like straw or grass to your mud mixture, which helps to reinforce the brick and prevent cracking as it dries; ensure your mud has the right consistency (not too wet or dry), and let the bricks dry slowly in the shade to minimize rapid moisture loss and cracking; you can also use molds to shape the bricks consistently.
  - Key steps:
    - Gather materials: Find good quality clay-rich soil, sand (optional), straw or other fibrous material, and water.
    - Mix the mud: Combine the soil and water to create a thick, workable mud consistency.
    - Add fiber: Chop straw into small pieces and mix it thoroughly into the mud.
    - Molding: Use a wooden mold to shape the mud mixture into bricks.
    - Drying process: Place the molded bricks in a shaded area to dry slowly and evenly.
  - Important considerations:
    - Clay content:
      - Look for soil with a good clay content for strong bricks.
    - Water content:
      - Don't add too much water, as this can lead to excessive shrinkage and cracking.
    - Fiber proportion:
      - Add enough straw or similar material to reinforce the mud mixture without making it too bulky.
    - Controlled drying:
      - Avoid direct sunlight during the drying process, as rapid drying can cause cracks.
  - Mud brick moulds can be made from wood or metal. Bricks must dry evenly to avoid cracking and they should be covered to avoid direct sunlight and overly quick drying.
  - march 28th
  - make repor
    - 1st page title project, name of iit, group
    - 2nd page: members of the group with index number
    - 3rd page: table of contents
    - how the materials were procured
    - difficulties
    - solutions
    - result
    - whole process
- kasinas and the iddhis based on them
  - a) By practicing the earth-kasiṇa (paṭhavī-kasiṇa), meditators will acquire:
    - (1) the power of multiplying themselves, being one to appear as many (“Having been one, he becomes many”)[3];
    - (2) the ability to create the solidity of earth in the air or on the water, and to walk, stand, sit, or lie upon it; and
    - (3) mastery over material objects (abhibhāyatana), both the limited and the unlimited.[4]
  - b) By practicing the water-kasiṇa (āpo-kasiṇa), meditators become able:
    - (1) to dive into the earth as though into water;5 to create rain, rivers, and seas;6 to shake the earth and rocks, or the dwellings thereon, separately;[7]and
    - (4) to cause water to issue from all parts of the body as they choose.
  - c) By practicing the fire-kasiṇa (tejo-kasiṇa), meditators:
    - (1) acquire the power to cause smoke to issue from all parts of the body, and fire to come down from the sky like a shower;
    - (2) by means of the heat that issues from their body, they can overpower that which comes from another person;
    - (3) can cause anything to burn at will;
    - (4) can create a light to see forms as though with divine eyes (dibba-cakkhu)[8]; and
    - (5), when at the point of death, can cremate their own body spontaneously by means of the fire element.
  - d) By practicing the air-kasiṇa (vāyo-kasiṇa), meditators:
    - (1) acquire the power to move themselves as swiftly as the wind;
    - (2) can cause the wind to blow and the rain to fall wherever they wish; and
    - (3) can cause any substance to remove itself from one place to another (telekinesis).
  - e) By practicing the blue-kasiṇa(nīla-kasiṇa), meditators:
    - (1) are able to radiate the world, within the limit of their will, with the blue color;
    - (2) can create blue forms;
    - (3) can create darkness;
    - (4) can acquire mastery over blue-colored objects, whether of a clean or an unclean appearance; and
    - (5) can attain aesthetic release9.
  - f) By practicing the yellow-kasiṇa(pīta-kasiṇa), meditators:
    - (1) can radiate yellow color from their body and diffuse it over the world;
    - (2) can create yellow forms;
    - (3) can change any substance whatever into gold;
    - (4) can acquire mastery over yellow-colored objects by the above method; and
    - (5) can attain aesthetic release.
  - g) By practicing the red-kasiṇa (lohita-kasiṇa), meditators:
    - (1) can display red color in the same way as already described;
    - (2) can attain mastery over red-colored objects; and
    - (3) can attain aesthetic release.
  - h) By practicing the white-kasiṇa (odāta-kasiṇa), meditators:
    - (1) can create white forms;
    - (2) can overcome sleepiness and sloth and torpor;
    - (3) can dispel darkness;
    - (4) can produce light to see forms as though with divine eyes;
    - (5) can attain mastery over white-colored objects; and
    - (6) can attain aesthetic release.
  - i) By practicing the light-kasiṇa (āloka-kasiṇa), meditators:
    - (1) can create illumination;
    - (2) can make illuminated forms materialize;
    - (3) can overcome sloth and torpor; and
    - (4) can produce light to see forms as though with divine eyes.
  - j) By practicing the space-kasiṇa(ākāsa-kasiṇa), meditators:
    - (1) can discover objects that are concealed;
    - (2) can cause things to appear that are lost or hidden;
    - (3) can see into the middle of rocks and into the earth;
    - (4) can penetrate into them and create space within them; and
    - (5) can pass through walls and other solid masses.
- if the uggahanimitta disappears, the Buddha recommends us to recollect step-by-step the path to the object and each action performed; by doing thus, there is a possibility the object may be recovered
bhesajjamañjūsa book
kasiṇa report
- Gp kasina
  - soil from dhammanisanti's kuti area
  - added water
  - filtered
  - left it soaking in water to make it soft
  - added chroline to help settle it down
  - ait until it settles down
  - throw out the excess water
  - put it in a cloth bag hang it up let it drip
  - let it drip until the drips stop
  - flatten it and let it dry
  - mix small stones (sand) from the ground itself; about 1/3rd
  - add filtered ash about
  - 4/12 sand, 2/12th ash, 6/12 mud
  - put the mixture on the mold (cover of a container like the food container in the dānasālā)
  - smoothen it with knife and broomstick
  - keep it partially covered 2 weeks +
  - no cracks quite hard firm
vsm: strong light of vipassana some can see objects far away; not dibbacakkhu, power of vipassanā
atthakathas
- mahāaṭṭhakathā
- mahāpaccariya: written by the sri lankan monks who had to go to sourthern India due to food shortages
- kurundi
- andhaka
- samantapāsādika: buddhaghosa's; based on the above 4
- kaṇkhāvitaraṇī: separate explanation for the pāṭimokkha
- poraṇa:
- kecivāda: expert teachers
- ṭīkās:
  - vajirabuddhi
  - sāratthadīpanī: sāriputtasaṅgharāja (ekasatadhāri: could remember just by hearing once)
  - pāḷimuttakavinayavinicchaya: same author as above
  - vimativinodanī: came from india, studied in SL, wrote it in India
- vinayālaṅkāra: explains the pāḷimuttaka
vinaya books
- ```
Vinaya Pitaka (Theravada Tipitaka)
|
+-- Canonical Texts (1st century BCE, written; oral origins ~483 BCE)
|   |
|   +-- Suttavibhanga (Analysis of Rules)
|   |   |-- Bhikkhu-vibhanga (Rules for Monks)
|   |   |-- Bhikkhuni-vibhanga (Rules for Nuns)
|   |
|   +-- Khandhaka (Sections)
|   |   |-- Mahavagga (Great Section)
|   |   |-- Cullavagga (Smaller Section)
|   |
|   +-- Parivara (Appendix, ~1st century BCE–4th century CE)
|
+-- Commentaries (Atthakatha)
|   |
|   +-- Sinhala Commentaries (3rd century BCE–1st century CE, lost)
|   |   |
|   |   +-- Mahā Aṭṭhakathā (The Great Commentary)
|   |   |   |-- Scope: Entire Pali Canon (Vinaya, Sutta, Abhidhamma)
|   |   |   |-- Authors: Mahāvihāra monks (collective)
|   |   |
|   |   +-- Mahāpaccariya (The Great Pacceka Commentary)
|   |   |   |-- Scope: Likely Vinaya or Sutta focus
|   |   |   |-- Authors: Mahāvihāra monks (collective)
|   |   |
|   |   +-- Kurundi (The Kurundi Commentary)
|   |   |   |-- Scope: Primarily Sutta, possibly Vinaya
|   |   |   |-- Authors: Mahāvihāra monks (collective)
|   |   |
|   |   +-- Andhaka (The Andhra Commentary)
|   |       |-- Scope: Sutta or Abhidhamma, possibly Vinaya
|   |       |-- Authors: Andhra monks or Mahāvihāra (uncertain)
|   |
|   +-- Pali Commentaries (5th century CE, by Buddhaghosa)
|       |
|       +-- Samantapāsādikā (The Complete Trustworthy Explanation)
|       |   |-- Scope: Entire Vinaya Pitaka
|       |   |-- Sub-sections:
|       |   |   |-- Nidana (Introduction)
|       |   |   |-- Suttavibhanga Commentary
|       |   |   |-- Khandhaka Commentary
|       |   |   |-- Parivara Commentary
|       |   |-- Author: Buddhaghosa
|       |
|       +-- Kaṅkhāvitaraṇī (The Dispeller of Doubts)
|           |-- Scope: Patimokkha (core rules of Suttavibhanga)
|           |-- Author: Buddhaghosa
|
+-- Sub-Commentaries (Tika, 10th–12th century CE)
    |
    +-- Vajirabuddhi-Tika (The Vajira Buddha Sub-Commentary)
    |   |-- Scope: Commentary on Samantapāsādikā
    |   |-- Author: Vajirabuddhi (Sri Lankan monk)
    |
    +-- Saratthadipani-Tika (The Essence-Illuminating Sub-Commentary)
        |-- Scope: Commentary on Samantapāsādikā
        |-- Author: Sariputta Thera (Sri Lankan monk)
```
- Suttavibhanga (Analysis of Rules)
  - 1. Suttavibhanga (Analysis of Rules)
    - Approximate Date Written: Traditionally dated to the First Buddhist Council (circa 483 BCE) shortly after the Buddha’s death, though written down around the 1st century BCE in Sri Lanka during the reign of King Vattagamani Abhaya. Scholars suggest its core content predates the separation of Buddhist schools (circa 4th century BCE), with later redactions.
    - Author: Traditionally attributed to the Buddha, with recitation and compilation credited to Upali, one of the Buddha’s chief disciples, at the First Buddhist Council. Upali was known for his expertise in monastic discipline.
      - Brief Description of Author: Upali was a former barber who became a monk and one of the Buddha’s ten principal disciples. He was renowned for his mastery of the Vinaya and recited it at the First Council, ensuring its preservation.
    - Brief Description of Content: The Suttavibhanga provides a detailed commentary on the Patimokkha, the core list of monastic rules (227 for monks, 311 for nuns in the Theravada tradition). It is divided into two sections:
      - Bhikkhu-vibhanga: Rules for monks, covering offenses from severe (e.g., expulsion for sexual intercourse) to minor (e.g., confession for disrespect).
      - Bhikkhuni-vibhanga: Rules for nuns, expanding on the monks’ rules with additional regulations specific to female monastics. Each rule includes its origin story (how the Buddha established it) and prescribed penalties.
- Khandhaka (Sections)
  - 2. Khandhaka (Sections)
    - Approximate Date Written: Likely compiled alongside the Suttavibhanga, with oral origins at the First Council (circa 483 BCE) and written down in the 1st century BCE. Some sections may reflect later monastic developments (circa 3rd–1st century BCE).
    - Author: Attributed to the Buddha, with compilation by his early followers, possibly including Upali and other senior monks. No single author is identified, as it evolved through communal recitation.
      - Brief Description of Author: The collective authorship reflects the early Sangha’s efforts to preserve the Buddha’s teachings. Upali’s influence is probable, given his role in the Vinaya’s transmission.
    - Brief Description of Content: The Khandhaka consists of 22 chapters divided into two sub-books:
      - Mahavagga (Great Section): 10 chapters covering admission to the Sangha, the Uposatha ceremony (recitation of rules), rules for the rainy season retreat, and daily monastic life (e.g., food, clothing, lodging). It includes narratives of the Buddha’s life and the Sangha’s early history.
      - Cullavagga (Smaller Section): 12 chapters detailing procedures for handling disputes, disciplinary actions (e.g., suspension), and specific instructions for nuns. It also recounts significant events, like the First and Second Buddhist Councils.
- Parivara (Appendix)
  - 3. Parivara (Appendix)
    - Approximate Date Written: Considered the latest addition, likely composed after the 1st century BCE, possibly as late as the 4th century CE in Sri Lanka. It postdates the Fourth Buddhist Council (circa 29 BCE) and reflects Theravada-specific refinements.
    - Author: Unknown; traditionally attributed to the Theravada monastic community in Sri Lanka, possibly under the influence of later scholars like Buddhaghosa (5th century CE), though he is not the author.
      - Brief Description of Author: The anonymous compilers were likely Sri Lankan monks who sought to systematize and summarize the Vinaya for practical use, building on earlier oral traditions.
    - Brief Description of Content: The Parivara is a supplementary text unique to the Theravada tradition, serving as a digest and analysis of the rules in the Suttavibhanga and Khandhaka. It organizes the rules into categories, provides question-and-answer formats, and offers mnemonic aids for monks to understand and apply the Vinaya. It is less narrative-driven and more analytical.
- General Notes
  - Authorship Context: While the Buddha is traditionally credited with establishing the rules, the texts were orally transmitted by his disciples (notably Upali) and written down centuries later. The Vinaya evolved as the Sangha grew, with rules added reactively to specific incidents.
  - Historical Development: The Suttavibhanga and Khandhaka form the older core, likely standardized by the 3rd century BCE, while the Parivara is a later Theravada-specific addition. The Pali Canon, including the Vinaya Pitaka, was committed to writing in Sri Lanka around 29 BCE, though its content reflects earlier traditions.
  - Purpose: Together, these books regulate monastic conduct, ensure harmony within the Sangha, and maintain the ethical integrity of the Buddhist community, reflecting the Buddha’s emphasis on "Dhamma-Vinaya" (Doctrine and Discipline).
- Commentaries (Atthakatha)
  - The primary commentary on the Vinaya Pitaka is the Samantapasadika, composed in the 5th century CE. Commentaries were originally part of an older Sinhala tradition but were translated and reworked into Pali by key figures like Buddhaghosa.
  - Samantapasadika (The Complete Trustworthy Explanation)
    - Approximate Date Written: Circa 430–450 CE, during the reign of King Mahanama in Sri Lanka.
    - Author: Buddhaghosa, a prolific Indian monk and scholar who traveled to Sri Lanka.
      - Brief Description of Author: Buddhaghosa (meaning "Voice of the Buddha") was a 5th-century Theravada scholar from India (possibly Magadha). He translated and systematized Sinhala commentaries into Pali, producing authoritative works still revered today. He resided at the Mahavihara in Anuradhapura.
    - Content: A comprehensive commentary on the entire Vinaya Pitaka:
      - Introduction (Nidana): Historical context, including the Buddha’s life and the First Council.
      - Suttavibhanga: Explains each rule’s background, exceptions, and legalistic details (e.g., what constitutes a violation).
      - Khandhaka: Clarifies procedures (e.g., ordination, Uposatha), often citing Sinhala sources.
      - Parivara: Less detailed here, as it’s already a summary, but integrates it into the broader framework.
    - Significance: The Samantapasadika bridges the canonical text and practical application, resolving ambiguities and standardizing Theravada monastic practice.
  - 1. Mahā Aṭṭhakathā (The Great Commentary)
    - Approximate Date: Originated shortly after the First Buddhist Council (circa 483 BCE) as an oral tradition, with written forms likely emerging between the 3rd century BCE and 1st century BCE in Sri Lanka. It was part of the Sinhala commentarial tradition committed to writing around the 1st century BCE alongside the Pali Canon.
    - Author: No single author; traditionally considered a collective work of the early Sangha, particularly the monks of the Mahāvihāra. It is said to have been based on explanations of the Buddha’s teachings recited by Upali and others at the First Council, though this is a traditional attribution rather than a historically verified fact.
      - Brief Description of Author: The Mahāvihāra monks were the custodians of Theravada orthodoxy in ancient Sri Lanka, tasked with preserving the Buddha’s teachings in Pali and Sinhala after the Canon was brought to the island by Mahinda (circa 3rd century BCE).
    - Content: The Mahā Aṭṭhakathā was the foundational Sinhala commentary on the entire Pali Canon (Vinaya, Sutta, and Abhidhamma Pitakas). It provided detailed exegesis of the scriptures, including explanations of rules, suttas, and philosophical terms, as well as historical narratives about the Buddha and the early Sangha. It served as a primary source for Buddhaghosa’s later works (e.g., Samantapāsādikā), and parts of it are preserved in his commentaries. It also contained material later used in chronicles like the Mahāvaṃsa and Dīpavaṃsa. The text was superseded by Buddhaghosa’s Pali commentaries and is no longer extant in its entirety.
  - 2. Mahāpaccariya (The Great Pacceka Commentary)
    - Approximate Date: Likely composed between the 3rd century BCE and 1st century CE, though precise dating is uncertain due to its loss. It is traditionally dated to the early centuries of the Sinhala commentarial tradition, possibly overlapping with or following the Mahā Aṭṭhakathā.
    - Author: Unknown; attributed to the Mahāvihāra monks as a collective effort, possibly a specialized group within the community focusing on specific texts or interpretations.
      - Brief Description of Author: The Mahāvihāra monks were a scholarly lineage dedicated to preserving and interpreting the Theravada Canon, emphasizing purity of doctrine over sectarian deviations.
    - Content: The Mahāpaccariya is thought to have been a detailed commentary, possibly focusing on the Vinaya or Sutta Pitaka, though its exact scope is unclear. Its name suggests it was a significant ("great") work, perhaps addressing individual (pacceka) rules or suttas with extensive analysis. It is referenced in later Pali commentaries (e.g., by Buddhaghosa), indicating it was a key source, but it was eventually supplanted and lost. Some scholars suggest it may have overlapped with the Mahā Aṭṭhakathā in content but differed in emphasis or style.
  - 3. Kurundi (The Kurundi Commentary)
    - Approximate Date: Likely composed between the 3rd century BCE and 1st century CE, part of the early Sinhala tradition written down by the 1st century BCE.
    - Author: Unknown; traditionally linked to the Mahāvihāra monks, possibly named after a location (Kurunda) or a specific elder who contributed to it.
      - Brief Description of Author: The Mahāvihāra monks, as with other early commentaries, were a scholarly community preserving oral traditions in Sinhala before their translation into Pali.
    - Content: The Kurundi is believed to have been a commentary primarily on the Sutta Pitaka, though some sources suggest it included Vinaya material. It is frequently cited by Buddhaghosa (e.g., in the Samantapāsādikā and Visuddhimagga), indicating its authority. Its name may derive from a monastery or region (Kurunda in Sri Lanka), and it likely provided detailed explanations of suttas, including narrative expansions and doctrinal clarifications. Like other Sinhala commentaries, it was replaced by Buddhaghosa’s works and is no longer extant.
  - 4. Andhaka (The Andhra Commentary)
    - Approximate Date: Estimated between the 3rd century BCE and 1st century CE, though its origins may tie to the Andhra region of India before being integrated into the Sinhala tradition in Sri Lanka.
    - Author: Unknown; possibly composed by monks from the Andhra region (southern India) or adopted by the Mahāvihāra from an earlier Indian source.
      - Brief Description of Author: If linked to Andhra, the authors could have been early Theravada monks from mainland India who influenced the Sri Lankan tradition before the Mahāvihāra standardized the commentaries.
    - Content: The Andhaka is less well-documented but is referenced by Buddhaghosa, suggesting it was an authoritative commentary on the Pali Canon, possibly the Sutta or Abhidhamma Pitaka. Its name implies a connection to the Andhra country, hinting at a regional tradition that was transmitted to Sri Lanka. It likely offered alternative interpretations or supplementary material to the Mahā Aṭṭhakathā, but it too was lost after Buddhaghosa’s recension into Pali.
- Sub-Commentaries (Tika)
  - Sub-commentaries build on the Samantapasadika, offering further clarification and addressing interpretative challenges. Two key sub-commentaries on the Vinaya are the Vajirabuddhi-Tika and Saratthadipani-Tika, both from medieval Sri Lanka.
  - 1. Vajirabuddhi-Tika (The Vajira Buddha Sub-Commentary)
    - Approximate Date Written: Circa 10th–11th century CE, during the revival of Buddhism in Sri Lanka under the Chola dynasty’s influence.
    - Author: Vajirabuddhi, a Sri Lankan monk (details sparse).
      - Brief Description of Author: Vajirabuddhi was likely a senior monk at the Mahavihara, named for his sharp intellect ("Vajira" meaning thunderbolt or diamond, symbolizing wisdom). Little personal history survives.
    - Content: A detailed gloss on the Samantapasadika, focusing on:
      - Linguistic analysis of Pali terms in the Vinaya.
      - Resolving contradictions or obscure points in Buddhaghosa’s interpretations.
      - Practical guidance for monks on rule enforcement.
    - Significance: Enhances precision in understanding the Samantapasadika, reflecting medieval monastic debates.
  - 2. Saratthadipani-Tika (The Essence-Illuminating Sub-Commentary)
    - Approximate Date Written: Circa 12th century CE, attributed to the Polonnaruwa period in Sri Lanka.
    - Author: Sariputta Thera, a prominent Sri Lankan monk.
      - Brief Description of Author: Sariputta (not to be confused with the Buddha’s disciple) was a leading scholar-monk, possibly abbot of a major monastery. He contributed to Pali literature during a period of Theravada resurgence.
    - Content: An extensive sub-commentary on the Samantapasadika:
      - Expands on legalistic and ethical nuances of the Vinaya rules.
      - Addresses regional variations in monastic practice.
      - Offers alternative interpretations where Buddhaghosa’s commentary is terse.
    - Significance: Balances scholarly depth with practical applicability, reflecting the evolving needs of the Sangha.
    - Your question refers to the Mahā Aṭṭhakathā, Mahāpaccariya, Kurundi, Andhaka, and Kaṅkhāvitaraṇī, which are significant early commentaries associated with the Theravada Buddhist tradition, particularly in the context of the Pali Canon and its exegesis. These texts predate the well-known Pali commentaries by Buddhaghosa (5th century CE) and were part of the Sinhala commentarial tradition preserved at the Mahāvihāra in Anurādhapura, Sri Lanka. Below is a summary of each, including their approximate dates, authorship, and content, based on historical and scholarly understanding. Since these works are no longer extant in their original form (except for Kaṅkhāvitaraṇī), much of what is known comes from references in later works like Buddhaghosa’s commentaries and historical accounts.
    - 5. Kaṅkhāvitaraṇī (The Dispeller of Doubts)
      - Approximate Date: Attributed to Buddhaghosa (circa 430–450 CE), making it later than the Sinhala commentaries above. Unlike the others, it survives as a Pali text, composed after his arrival in Sri Lanka.
      - Author: Buddhaghosa, the preeminent Theravada commentator.
        
        Brief Description of Author: Buddhaghosa was an Indian monk (possibly from Magadha) who traveled to Sri Lanka in the 5th century CE. Based at the Mahāvihāra, he translated and reworked Sinhala commentaries into Pali, producing works like the Visuddhimagga and Samantapāsādikā. He is celebrated for systematizing Theravada doctrine.
      - Content: The Kaṅkhāvitaraṇī is a commentary specifically on the Patimokkha, the core monastic rules of the Vinaya Pitaka (227 for monks, 311 for nuns). It resolves doubts (kaṅkhā) about the rules’ application, offering detailed explanations, historical contexts, and practical guidance for monks and nuns. Unlike the lost Sinhala commentaries, it remains extant and is a direct product of Buddhaghosa’s efforts to refine the tradition using earlier sources like the Mahā Aṭṭhakathā.
    - Hierarchy and Relationship
      - Sinhala Commentaries (Mahā Aṭṭhakathā, Mahāpaccariya, Kurundi, Andhaka): These form the earliest layer, originating as oral traditions post-Buddha and written in Sinhala by the 1st century BCE. They were foundational, broad in scope, and served as the primary exegesis for the Pali Canon at the Mahāvihāra. The Mahā Aṭṭhakathā was the most comprehensive, with others possibly being specialized or regional variants.
      - Pali Commentary (Kaṅkhāvitaraṇī): This represents the later, refined layer by Buddhaghosa, who drew heavily on the Sinhala commentaries, synthesizing and translating them into Pali. It is narrower in scope (focused on the Patimokkha) but survives due to its inclusion in the standardized Pali commentarial tradition.
    - General Notes
      - Historical Context: The Sinhala commentaries emerged during a period when Theravada Buddhism was establishing itself in Sri Lanka (3rd century BCE onward), reflecting an effort to preserve the Buddha’s teachings amid sectarian splits. Their loss is attributed to Buddhaghosa’s supersession, as he rendered them redundant by creating a unified Pali corpus.
      - Purpose: The early commentaries explained the Canon for monks and laity, addressing linguistic, doctrinal, and practical issues. The Kaṅkhāvitaraṇī continued this tradition but with a specific focus on monastic discipline.
      - Survival: Only the Kaṅkhāvitaraṇī remains, preserved in Pali, while the Sinhala texts were not maintained after the 5th century CE, though fragments of their content survive in Buddhaghosa’s works.

Samatha (Semester V) – Bhante Siddhatthālaṅkāra

Samatha - Bhante Siddhatthālaṅkāra