'Kaya-sankhara' in Anapanasati & Paticcasamuppada are not the same.

Question:

The term 'kaya-sankhara' is defined in MN 44 as the 'in & out breathing'.
The same term is found in step 4 of Anapanasati & in the 2nd nidana of Paticcasamuppada, as follows:

He trains himself, 'I will breathe in calming kāyasaṅkhāraṃ. 'He trains himself, 'I will breathe out calming kāyasaṅkhāraṃ.' Anapanasati Sutta

~

And what are saṅkhārā? These three are saṅkhārā: kāyasaṅkhāro, vacī (verbal) saṅkhāro, citta (mind) saṅkhāro. These are called saṅkhārā. Paticca-samuppada-vibhanga Sutta

My questions:

1. Does 'kaya-sankhara' have the same meaning in both contexts, i.e., in & out breathing?
2. If not, is there another alternative definition apart from in MN 44?
3. If not, is it possible for both contexts to have the same meaning?

Answer:

1. No.

Saṅkhāra-paṭiccasamuppāda cause viññāṇā-resultant, nāma&rūpa-resultant, saḷāyatanā-resultant, phassa-resultant, and vedanā-resultant.
Kāya-saṅkhāra is breath, cause of body's living, breath's effect. But breath is an effect, cittaja-rūpa, of paṭiccasamuppāda's elements. Especially for this question, saṅkhāra-paṭiccasamuppāda cause kāya-saṅkhāra, breath, and many other effects.
In cūḷavedallasutta, MN 44, they talking about (1) concentration meditation then (2) three saṅkhāra than nirodhasamāpatti-attainment and (3) nirodhasamāpatti-rising.
Because of above 3 contexts, the 3 saṅkhāra must relate with jhāna. And the proper relating saṅkhāra with saṅkhāra in MN 44 is kāya-saṅkhāra that we can found in ānāpānassati-pabba and ariyavasa-sutta. They are effect-saṅkhāra that are ceased by jhāna.
If breath is saṅkhāra-paticcasamuppāda, arahanta will can't breathe because buddha taught in cessation paṭiccasamuppāda:

With the fading and cessation of ignorance without a remainder determinations cease.

But the fact appear in many sutta that arahanta still breath, except arahanta who achieving 4th jhāna, and nirodhasamāpatti. For the example in dutiya –– ariyavasasuttaṃ:

Bhikkhus, how is the bhikkhu with appeased bodily determinations? Here, bhikkhus, the bhikkhu dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, abides in the fourth higher state of the mind. Thus the bhikkhu is with appeased bodily determinations.

2. 1. The context of many sutta related with ānāpānassati, already described itself:

   He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'
   Alternative translation: He trains himself, 'I will breathe in decreased breathing effort.' He trains himself, 'I will breathe out decreased breathing effort.'

   Sāriputta described in paṭisambhidāmagga also:
   

   What is "I will breathe in calming bodily fabrication, I will breathe out calming bodily fabrication"?
   What is bodily fabrication?
   Long breathing (that is the first element in ānapāna-pabba) relating with body = That long breathing involve with body, cause of body. The practitioner trains to calm=to stop=to cease that bodily fabrication.

   In abhidhamma, vibhaṅga, is the same.
   For more information, see ānāpānakatha in path of purification.
   
   2. The very important information is: ariyavasasutta that memorized by anuruddha school, ānāpānassatisutta+cūḷavedallasutta that memorized by sāriputta school, and mahāsaṭipaṭṭhānasutta that memorized by ānanda school, relating with each other with out any lacking.
   Why?
   Because they were arahanta who perfectly ceased every bias, then they recited and memorized tipitaka together, not just read.
3. No, they are not the same, they are used in very difference contexts.

generation of patisandhi citta is not conditioned only by cuti citta/abhidhamma is vipassana

The concept of cuti patisandhi cittas- ie. generation of patisandhi citta conditioned by cuti citta in a minute fraction of a second- is a very important concept mentioned in Abhidhammaththa Sangaha.

No, every abhidhamma and sutta described that whatever kamma of javana in the past, just in a minute or in the trillion rebirth ago, determine the nature of the next life's Paṭisandhi-citta (resultant). And the same kamma in the past of present life's Paṭisandhi-citta (resultant) let present life's Bhavaṅga-citta (resultant) and Cuti-citta (resultant) arise, too.
If you recite and memorize chapter 4th and 5th of abhidhammatthasaṅgaha you will notice that maraṇāsannavithī and paṭisandhi-citta which appear in 4th chapter, that you mentioning, were specially described in 5th chapter and in 5th chapter, the title: "iii. Fourfold Kamma" come before the title: "iv . Procedure with Regard to Decease and Rebirth", because most of the kammas in iii. cause the resultants in iv.
Furthermore, there are too many cause more than kamma condition paṭisandhi-citta, such as many sahajāta-nāma/rūpa, many past upanissaya-nāma/rūpa, etc. But many cannon often focus at kamma as the main cause of paṭisandhi because of paṭiccasamuppda.
For conclusion, you have to recite paṭiccasamuppāda, then read this answer:
Sacca-pabba Is The Reason That Commentary Commented "Viññāṇa Is Jāti And Paṭisandhi", Right?
Another mention of you:

This is so important that only by describing the mechanism of cuti-patisandhi in this way the main teaching of Buddhism that there is no soul or ego (anaththa) can be justified. Can I find any reference in Abhidhamma Pitaka.

Abhidhamma is vipassanā-cannon.
Commentary said:

The vinaya is too much adhisīla. The suttanta is too much. The abhidhamma is too much vipassanā.

Also commentary said:

Sāriputta school studied abhidhamma.

And commentary said:

1st saṅgāyanā saṅga gave majjhimanikāya to sāriputta school students for keeping by reciting and memorizing.

Another commentary said:

Majjimanikāya is mahāvipassanā (too many vipassanā).

Who is venerable sāriputta, aggasāvaka?

187. Bhikkhus, I do not know of any other person who could follow up the teaching proclaimed by the Thus Gone One other than Sāriputta. Bhikkhus, Sāriputta follows up the teaching proclaimed by me.

http://84000.org/tipitaka/pitaka2/v.php?B=20&A=585&Z=627&eng=metta_e

Path of purification was written follow sāriputta's cannon, paṭisambhidāmagga. Many quotes and sequence in Path of purification follow paṭisambhidāmagga.
According to mahāgosiṅgasālasutta venerable Sāriputta was a teacher of venerable Mahākassapa, venerable Mahāmoggallāna, venerable Mahākassapa, venerable Anuruddha, venerable Ānanda, and venerable Revata, too (except ānanda, sotāpanna-ariya, the others were arahanta-ariya).
According to understanding section in Path of purification, that mostly describing about vipassanā (adhipaññā-sikkhā), you can found too much abhidhamma in this section of Path of purification.
So, your understanding about relationship between abhidhamma and anattā is correct. But your abhidhamma knowledge still wrong.

Music Joy and Buddhism

It is very easy to attach music. Then music will waste practitioner's time, because music is inserted into practitioner's mind instead of meditation object, while the practitioner listening/singing/thinking of a music. So the practitioner's 5 power can not meditate, increase level up, while attaching music.

While listening music, one can feel joy. But it is the worldly joy [sāmissa=5 cords+5 hindrances]. So, it will hinder one from meditation. therefore, according to Niramisa Sutta, the practitioner can increase his meditation level up, just after he can perfectly & completely quite secluded (=stop) from sāmissa, such as music, etc.

For what reason did Buddha rejected Upanishad and Vedas?

Because nibbāna of Upanishad and Vedas is sassata-diṭṭhi (eternalism) in brahmmajālasutta. But nibbāna of buddhism is enlightened by ariya at the finish line (enlightenment) of the middle way, that is in the midst of whole extreme teaching around the universe, such as eternalism, annihilationism, egoism, altruism, theistic determinism, determinism that only past-life's karmma is cause of present life (i can't find the correct word of this view), accidentalism, nihilism, Marxism, democrazy, communism, science, capitalism, etc.

What is the middle way?

The middle way is ariya-magga (The Noble Eightfold Path), the best balanced teaching which must leads to the complete and perfect whole suffering cessation (anupādisesa-nibbānadhātu). The middle way must have these whole properties as their results, not just some properties:

Dhammacakkappavattanasutta:
By avoiding these two extremes, O bhikkhus, the Tathāgata has gained the knowledge of the middle path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvāna.
....
‘This, O bhikkhus, is the Noble Truth of the Cessation of Suffering: (it ceases with) the complete cessation of this thirst -- a cessation which consists in the absence of every passion -- with the abandoning of this thirst, with the doing-away with it, with the deliverance from it, with the destruction of desire.
...
‘And this knowledge and insight arose in my mind: "The emancipation of my mind cannot be lost; this is my last birth; hence I shall not be born again!"’
ādittasutta (ādittapariyāyasutta):
“Monks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from that too  re  He turns from the mind, deas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from that too. Turning loses interest. Losing interest is released. Released knowledge arises to him, I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish.”
The Blessed One said thus and those monks delighted in the words of the Blessed One.
When this exposition was done about a thousand monks released their minds from desires without anything remaining.
mahāsatipaṭṭhānasutta:
"These are the single gold paths to the purification of beings, to the overcoming of sorrow & lamentation, to the disappearance of pain & distress, to the attainment of the right method, & to the realization of Unbinding — Summary are the foundations of mindfulness.

Tipitaka studing that heritage from Arahanta, reciting, and memorizing his tipitaka knowledge, these 3 things make the buddhist practitioner understands tipitaka.

Cause-saṅkhāra and effect-saṅkhāra

Tipitaka translation version and reading study system are the main cause of your question. You can't see the answer by yourself because you never recite and memorize suttanta-pāli like the ancient buddhist people did, such as commentary teachers did.

Cause-saṅkhāra and effect-saṅkhāra

There are 2 main type of saṅkhāra words are using in tipitaka: cause-saṅkhāra, that cause effect-saṅkhāra arising, and effect-saṅkhāra, that depending on cause-saṅkhāra to arise.
Cause-saṅkhāra example from S.N. Nidānavagga Paṭiccasamuppādavibhaṅga sutta:

Saṅkhārā paccayā viññāṇaṃ.
Direct translation: Fabrications cause mind.
Alternative translation: Fabrications fabricate mind.

You can see above saṅkhārā is in the cause position of sentence.
Effect-saṅkhāra example from D.N. mahāparinibbānasutta:

handadāni bhikkhave āmantayāmi vo vayadhammā saṅkhārā appamādena sampādetha.
Behold now, bhikkhus, I exhort you: All compounded things[saṅkhārā] are subject to cease. Strive with earnestness.

You can see above saṅkhārā is in the effect position of sentence because buddha taught in S.N. Nidānavagga Paccayasutta:

viññāṇaṃ bhikkhave aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. ime vuccanti bhikkhave paṭiccasamuppannā dhammā.
saṅkhārā bhikkhave aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. ime vuccanti bhikkhave paṭiccasamuppannā dhammā.
avijjā bhikkhave aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. ime vuccanti bhikkhave paṭiccasamuppannā dhammā.
Monks, mind are impermanent, produced by a combination of causes, arise on account of a cause, a wasting thing, a decreasing thing, a fading thing and a ceasing thing.
Monks, fabrications are impermanent, produced by a combination of causes, arise on account of a cause, a wasting thing, a decreasing thing, a fading thing and a ceasing thing.
Monks, ignorance is impermanent, produced by a combination of causes. Arise on account of a cause, a wasting thing, a decreasing thing, a fading thing and a ceasing thing. (Āsavā cause ignorance.)

From above sutta, saṅkhatā (meaning: "effect is fabricated by causes") and khayadhammā is predicate of avijjā, saṅkhārā, and viññānaṃ. Because they are arisen by their causes. So the context of above sutta showing the condition of causes and effects to let the listener see avijjā, saṅkhārā, and viññānaṃ as effect-saṅkhāra like saṅkhārā word in mahāparinibbānasutta, above.
If you understand pāli's relation of saṅkhāra, like I have explained it above to you. You can see the role of karma. Also, you can notice the error of @Dhammadhatu's answer, too.

Role of karma

Role of karma already defined in pāli, S.N. Nidānavagga paṭiccasamuppādavibhaṅgasutta, as cause-saṅkhāra:

Saṅkhārā paccayā viññāṇaṃ.
Direct translation: Fabrications cause mind.
Alternative translation: Fabrications fabricate mind.

You can search more more detail of karma's role by it's nature:

‘‘katame ca, bhikkhave, saṅkhārā? tayome, bhikkhave, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroฯ ime vuccanti, bhikkhave, saṅkhārāฯ
"And what are fabrications? These three are fabrications: bodily fabrications, verbal fabrications, mental fabrications. These are called fabrications.

You can notice all above saṅkhāras' explanations are causes, paṭiccasamuppādā, of their effects, paṭiccasamuppannā, by bhūmijasutta in the same cannon, S.N. Nidānavagga. This sutta show that "kamma is intention, cetanā, and intention is saṅkhāra", so in many sutta taught about kāya-saṅkhāra (kāya-kamma, kāya-sañcetanā, kāya-ducarita, kāya-sucarita), vacī-saṅkhāra (vacī-kamma, vacī-sañcetanā, vacī-ducarita, vacī-sucarita), citta-saṅkhāra (mano-kamma, mano-sañcetanā, mano-ducarita, mano-sucarita) by the same context as kamma [cause] of vipāka [resultants]. You can use my example pāli words ad search by yourself.
Also, according to that bhūmijasutta, viññāṇa, nama-rupa, saḷāyatana, phassa, and vedanā in the Dependent Origination, are vipāka of saṅkhāra, too. Because no one can say "while viññāṇa arising, there is no nama-rupa arising, no āyatana arising, no phassa arising, and no vedanā arising". So, in M.N. uparipaṇṇāsa, anupada sutta taught the simultaneous arising of them:

[155] Idha bhikkhave sārīputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati . ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā
ca phasso vedanā saññā cetanā viññāṇaṃ 1- chando adhimokkho viriyaṃ sati upekkhā manasikāro tyassa dhammā anupadavavatthitā
honti tyassa dhammā viditā uppajjanti viditā upaṭṭhahanti
viditā abbhatthaṃ gacchanti . so evaṃ pajānāti Evaṃ kirame dhammā ahutvā sambhonti hutvā pativentīti 1- . So tesu dhammesu anupāyo anapāyo
anissito appaṭibaddho vippamutto visaṃyutto vimariyādikatena
cetasā viharati . so atthi uttariṃ nissaraṇanti pajānāti tabbahulīkārā atthi tvevassa hoti.
“Again, bhikkhus, Sāriputta, overcoming thoughts and thought processes, the mind internally appeased in one point, with joy and pleasāntness born of concentration abides in the second jhānaThese things of the second jhāna such as internal appeasement, joy, pleasantness, one pointedness of mind, contact, feelings, perceptions, intentions, interest, resolution, effort, mindfulness, equanimity and attention, follow one after the other, to him. They rise, persist and fade with his knowledge. He knows, these things come to be and cause feelings to rise. When these things follow one after the other, he abides with a mind that does not settle, is not bound, is released and unyokedand is unrestricted. knows there is an escape beyond this. With much practise they come to him.

This sutta taught about jhāna, so simultaneous arising in this sutta referring to cause-saṅkhāra. However, pāli-student should use simultaneous arising with effect of the cause-saṅkhāra in the Dependent Origination, too, because when someone birth they must have viññāṇa, nama-rupa, saḷāyatana, phassa, and vedanā. Except asaññasatta-brahmma, arūpa-brahmma, and saññāvedayittanirodhasamāpatti-person, no one live without them, right?

There is only dhammadhatu's user error, no pāli error

But saṅkhāra in M.N. 44 cūlavedallasutta, that @dhammadhatu make error answer in this question-topic is not cause-saṅkhāra, so the pāli-student can not compare saṅkhāra in M.N. 44 cūlavedallasutta with saṅkhāra in bhūmijasutta and paṭiccasamuppādavibhaṅgasutta. So the fact is "it is only @dhammadhatu's error. It is not pāli's error".

Explanation of saṅkhāra in M.N. 44 cūlavedallasutta

M.N. 44 cūlavedallasutta taught about effect-saṅkhāra, because visākhā-upāsaka was anāgāmi-ariya, and dhammadinnā-therī was arahanta-ariya, and both ariya already ceased five kāmaguṇa, so visākhā-upāsaka asked dhammadinnā-therī about jhāna which causes the cessation of five kāmaguṇa. And jhāna causes the cessation of in-&-out breaths, directed thought & evaluation, and perceptions & feelings, too. Therefore dhammadinnā-therī answered:

Assāsapassāsā kho āvuso visākha kāyasaṅkhāro vitakkavicārā vacīsaṅkhāro saññā ca vedanā ca cittasaṅkhāroti.
"In-&-out breaths are bodily fabrications. Directed thought & evaluation are verbal fabrications. Perceptions & feelings are mental fabrications."

Because 4th jhāna causes the cessation of in-&-out breaths, 2nd jhāna causes the cessation of directed thought & evaluation, and saññāvedayitanirodhasamāpatti causes the cessation of perceptions & feelings [saññāvedayitanirodhasamāpatti translation: "the achievement to cease the perceptions & feelings"]. So in D.N. Dasuttarasutta, ten Ariyan methods of living, taught about bodily fabrications (kāya-saṅkhāra) are ceased by 4th jhāna. Also, bodily fabrications (kāya-saṅkhāra) use in ānāpanassati-jhāna method in mahāsatipaṭṭhānasutta, too. Both sutta enough to show that bodily fabrications in M.N. 44 cūlavedallasutta referring to effect-saṅkhāra.
Then, you will not do an reader error like @dhammadhatu done:

AN 6.63 states: "kamma is intention". In the Dependent Origination, intention (cetana) is first mentioned at nama-rupa (4th condition).
It is one of the greatest errors & corruptions to regard "sankhara" (2nd condition) as "kamma" because sankhara (in SN 12.2) is defined (per MN 44) as the in & out breathing (kaya sankhara); initial & discursive thought (vaci sankhara); and perception & feeling (citta sankhara). Bhikkhu Thanissaro explains this very well in the meditative examples in his book The Shape of Suffering.
Suttas, such as SN 14.12, show clearly that intention & kamma do not occur at sankhara (2nd condition), where sankhara is distracting thoughts & perceptions produced by ignorance (where ignorance, the 1st condition, includes the sensuality element or asava), as follows

So, I often say "Tipitaka translation version and reading study system are the main cause of your question. You can't see the answer by yourself because you never recite and memorize suttanta like the ancient buddhist people did, such as commentary teachers did."

there is must corresponding hell to our evil deeds

Hells must corresponding to their evil deeds. But there are uncountable various kamma letting their uncountable corresponding resultants arise in the same seconds, too. Kamma just waiting the proper chance to let their resultants arise.
Most of hell appear in suttanta, but it will be easier to explain the hell by abhidhamma's rule.
In abhidhamma, there are trillion mind moments in a piece of second. Each mind moment must managing, kamma, their mind and mind factors, but only javana-duty mind moments have own resultants, vipaka. So, we done kamma over many thousands millions times each second.
And each kamma will multiply it's resultants, vipaka, such as just 1 killing mind moment of last life can let uncountable resultant mind moments arise through next life, if that killing mind moment can win to process rebirth-duty, 1st mind moment of each rebirth, of next life.
Another, many kamma can work together by switch their resultants' arising between each other, such as killing mind moment let its resultants through niraya-man's life, then the other kamma let it's resultants arise by make niraya man very hurt his tongue.
Their are uncountable co-working in each second for one's life, such as a second of buddha's life on parinibbana's bed:

• Wholesome kamma let budhha's bhavanga mind moment arise.
• Each different wholesome kamma let buddha's each organ of 32 organs look the best beautiful.
• Unwholesome kamma let buddha's body sick.
• The other wholesome kamma let buddha watch many ariya around the parinibbana's bed.

These all happened only in a second, by a very various kamma. And this is just the example. In the full situation of this second, there are many various kamma giving their resultants.

Kamma just waiting the proper chance to let their resultants arise.

How does Thai Buddhist do with Required Military Service?

I am a thai. In thailand, they except a monk who has a degree of natinal buddhist educational background (นักธรรม-nakdhamma).
Generally, most of thai people know the way to do with the very religious people, because we have various religious in our country. So, if the buddhist person tells to a military's buddhist teacher "I can't not kill, because I am a religious person. If you send me to kill, I am surly that I can't help anyone by killing. You can send me to work in the other job instead. I can do everything, except precept-offending". He will test that buddhist person, then send him to work in the other position, such as the military medical assistant, instead.

Concept of Vedana as expounded in Theravada Buddhism

Paticca-samuppada-vibhanga Sutta:

Dwelling at Savatthi... "Monks, I will describe & analyze dependent co-arising for you.
"And what is dependent co-arising? From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
"Now what is aging and death? Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging. Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death.
"And what is birth? Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] media of the various beings in this or that group of beings, that is called birth.
"And what is becoming? These three are becomings: sensual becoming [5 aggregates], form becoming [5 aggregates], & formless becoming [4 aggregates]. This is called becoming.
"And what is clinging/sustenance? These four are clingings: sensuality clinging, view clinging, precept & practice clinging, and doctrine of self clinging. This is called clinging.
"And what is craving? These six are classes of craving: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for ideas. This is called craving. [see samudayasacca and nirodhasacca in saccapabba of mahāsatipaṭṭhānasutta]
"And what is feeling? These six are classes of feeling: feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from intellect-contact. This is called feeling.
"And what is contact? These six are classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact. This is called contact.
"And what are the six sense media? These six are sense media: the eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. These are called the six sense media.
"And what is name-&-form? Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form.
"And what is consciousness? These six are classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness.
"And what are fabrications? These three are fabrications: bodily fabrications, verbal fabrications, mental fabrications. These are called fabrications.
"And what is ignorance? Not knowing stress, not knowing the origination of stress, not knowing the cessation of stress, not knowing the way of practice leading to the cessation of stress: This is called ignorance.
"Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving [saupādisesa-nibbāna]. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming [anupādisesa-nibbāna=no clinging aggregates anymore]. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering."

How not to kill the mouse/termite in my house?

You have to plan 2 plans:

Short term plan

1. Catch it by cage.
2. Do big cleaning to your home.
3. Clean your home, everyday.
4. Put a smelly bin faraway from your home. << This is very important step.
5. Deodorize food smell as soon as you can every time, by put it in refrigerator, or clean it. << This is very important step.
6. Use smelly substance to make them scare. In the case of ants, I use camphor bags. I put them in every close-doors furniture. Also, sometime when I go out of my home, I sprinkle the camphor around my home, too.
7. Etc.

Long term plan

1. Choose no smell home, far from bin.
2. In the termite case, your home should build without termite's foods, such as wood, paper, etc.
3. Etc.

Wrong arguments behind the relatively late dating of Khuddaka Nikaya and Abhidhamma Pitaka

For the layer of pāli-canons timeframe, please see: What are timeframe were pali canons, included commentaries, done, especially Mahavihara-Theravada?
The arguments began from misunderstanding of students/scholars in reading study system, especially from the western world, see The Case of Dhammakaya (Thai: กรณีธรรมกาย) by P.A. Payutto.
Reading study system make students/scholars understand teaching discontinuous, incomplete, through the buddhist study course.
You can see through below cases that the arguments of buddhist hypothesis by the students/scholars in reading study system, began from misunderstanding.
So, there are many misunderstand appearing from the past and still going on now, below.
I have the evidences in pāli-canons for each below example, if someone request to me, I will add them to this answer as soon as I can.

for the example:

(a) The introduction of dhammasaṅgaṇī's commentary, by the tipitaka-memorizers, said:

sāriputta studied just the brief abhidhamma teaching from buddha. Then sāriputta taught his advance literary abhidhamma to his large number of students.
(Sāriputta's student was included upāli because some paṭṭhāna-words appear in Vinayapitaka Parivāra, and some abhidhammas' description appear in vinaya, too. So, in gosiṅgasāla-sutta said many famous bhikkhu go to listened sāriputta's teaching, and in A.N. Ekaka. buddha announced sāripuuta is the best of teacher who can teach the listener for enlightenment as alike as himself. But sāriputta's literary abhidhamma didn't appear directly in 4 first nikāya of suttanta because even though ānanda often went to listen sāriputta, but he was not sāriputta's close student. When the 1st saṅgāyanā began, the most of sāriputta's teaching, still kept by sāriputta's students, not by ānanda. So, the fact appeared in commentary which said that many canon in K.N. were taught by sāriputta. Another, K.N. and Abhidhamma are easier to memorize than suttanta, by technical, too. So, the very big amount of abhidhamma and K.N. in oral study sysytem are not an argument to said "abhidhamma began very late after buddha time".)

But the beginner students just read through commentary then misunderstood and distort it as "commentary said buddha taught abhidhamma".

---

(b) The introduction of kathāvatthu's commentary, by the tipitaka-memorizers, said:

The forth member, of sevent abhidhamma canons, were authored in 3rd saṅgāyanā.

But the beginner students just read through commentary then misunderstood and distort it as "abhidhamma authored in 3rd saṅgāyanā".

---

(c) In VN Pañcasatikakhandhaka, 1st saṅgāyanā saṅgha, the original commentary teachers, made the unanimous decision to keep, to modify not/to add not, all the buddha's speech rules in the Vinaya, even the lesser and the minor rules. If there are something to describe about vinaya, it must appear in the other's context, such as the upāli's sikkhāpadavibhaṅga/upāli's parivāra/commentary/etc., without any modify buddha's speech.
But the beginner students just read through some sutta, then misunderstood and distort it as "there were just 150 vinaya rules in vinaya pitaka".

---

(d) Commentary said in introduction of D.N.'s commentary:

Ānanda showed to kassapa, at 1st saṅgāyanā, that he did not modify anything of every sutta which he was presenting to 1st saṅgāyanā saṅgha.

But the beginner students just read through the english translation version of 4 nikāya, which translated only some part, then misunderstood and distort it as "some sutta in 4 nikāya maybe authored after 1st saṅgāyanā".

---

(e) Vinaya pitaka and DN's commentary, the tipitaka-memorizers, said:

1st saṅgāyanā saṅgha gave each nikāya and commentary to 5 arahanta-groups at 1st saṅgāyanā meeting cave, upāli school got vinaya-pitaka, ānanda school got dīghanikāya, etc, to recite for the received nikāya, and there were somebodies in each school memorized more than 1 nikāya, too. Then about each 100 years later their relayed students met each other school members again to recite them together, 2nd and 3rd saṅgāyanā, again. Each saṅgāyanā, they did it on the same rule in (c) and (d).

But the beginner students just read through the western scholars' thesis, who never recite and memorize tipitaka, then misunderstood and distort it as "saṅgāyanā was the meeting to edit tipitaka." And "tipitaka become blurred through the time, because of oral study system".

---

You can see through above cases that the arguments of buddhist hypothesis by the students/scholars in reading study system, began from misunderstanding.

Did Buddha ever get sick or injured? both before enlightenment and after.

At least:
Before an enlightenment:

• bodhisatta make himself suffering by dukkarakiriyā-practicing, attakilamathānuyoga, in Mahāsaccaka-sutta.

Aggivessana, it occurred to me, what if I pressed the upper jaw on the lower jaw, with the tongue pressing on the palate pushed out, expelled and burnt up thoughts in my mind. Then even while sweat was dripping from my armpits, I pressed the upper jaw on the lower jaw, with the tongue pressing on the palate pushed out, expelled and burnt up thoughts in my mind...etc.

It is a very long with many suffering, please, look inside the link by yourself.
After an enlightenment:

• One sick, some physical body suffering, found in cīvara-khandhaka of vinaya-pitaka.

[135] Tena kho pana samayena bhagavato kāyo dosābhisanno hoti.
Next, the cause is when buddha's body accumulating waste product.

• Two more sicks found in D.N. Mahāparinibbāna-sutta, illness, and hematemesis.

28. But when the Blessed One had entered upon the rainy season, there arose in him a severe illness, and sharp and deadly pains came upon him. And the Blessed One endured them mindfully, clearly comprehending and unperturbed. ...
29. And soon after the Blessed One had eaten the meal provided by Cunda the metalworker, a dire sickness fell upon him, even hematemesis (lohitapakkhandikā), and he suffered sharp and deadly pains. But the Blessed One endured them mindfully, clearly comprehending and unperturbed.

• Another, injure found in Vinaya Saṅghabhedakhandhaka.

Tato papaṭikā uppatitvā bhagavato pāde ruhiraṃ uppādesi .
Because of broken pieces of big rocks, blood bleed out at buddha's foot.

The conclusion appears in K.N. Apadāna, too. From here, buddha said foot-ache and headache, too. This is a long quote, please see inside the link by yourself.

we use vipassanā for eliminating each kilesa one by one, not jhāna.

We can not use jhāna for slowly stopping 5 hindrances one by one, but we use vipassanā for eliminating each kilesa one by one.
Jhāna-wholesome-mind just avoids 5 hindrances-mind-factors by arising instead, not eliminate. So, 5 hindrances can stop by just make jhāna arises. After Jhāna-wholesome-mind vanished, unwholesome-mind can arise with 5 hindrances-mind-factors again.
Vipassanā-wholesome-mind eliminate each kilesa, such as each hindrance, by eliminating every taṇhā, attachment. Vipassanā is not the substitution, but it is the real eliminate.

However, jhāna is the most important base of vipassanā.

Remembering past lives

For adults

For adults, they can not remember because it is very far over you can remember it.

Take it easy. Don't look too far, just in this life, you have forgoten everything in your 1-2 years old period already.

For babies

For babies, Take it easy. Just see the amnesia-patient, it is the same but the reborn is worse than amnesia because reborn-human has an amnesia which is caused by loosen brain, not just damage, also has an amnesia which is caused by psychological trauma, which is caused bad environment in mother's stomach, too. So the babies loose whole of their past life memories.

In very advance theory, abhidhamma, babies can not remember because all of their memory-organs [saññāya āyatana] have change to very weak and none ability, similar to the old paralysis-man's organs. Also, they have to live in stressful stomach that has 37 °C temperature for at least 7 months, without vision. This is called kammajja-vāta [moving/changing form that arise by kamma] in suttanta-pāli tradition.

Kammajja-vāta is one element of kammajja-rūpa [form that arise by kamma]. All organs arising at the beginning moment of life, especially human organs, are very weak, loose every ability, walk/see/listen/etc, from the past life.

Mind and it's factors, such as saññā (memory factor), arise depend on those kammajja-rūpa which is a elements of purejāta-paccaya (pre arising cause) in paṭṭhāna, the 7th canon of abhidhamma. If this paccaya, sense-organs, so weak, saññā that arise at these sense-organs also weak too. Then saññā cause of sati (mindfulness, recalling ability mind's factor) by the definition "sati thirasaññāpadaṭṭānā". So the babies loose whole of their past life memories.

Theravāda recalling skill practice

In theravāda tradition, you can recall it by jhāna-based ñāṇa, such as pupbenivāsānussati-ñāṇa or paccayapariggaha-ñāṇa. This tradition still going on at pa-auk monastery and some Burmese monastery.

Mundane right view in mahācattārīsakasutta translation

Objects, knowledge, of mundane right view in mahācattārīsakasutta:
How to translate this sutta-pāli by only pāli context without commentary and without own opinion:

sāsavā puññabhāgiyā upadhivepakkā

• [saṅkhāra, kamma-bhava] right view depending on kilesa-vaṭṭa-paṭiccasamuppāda [kāma-āsava (kāma-upādāna), diṭṭhi-āsava (diṭṭhi-upādāna, sīlabata-upādāna), bhava-āsava (attavāda-upādāna), avijjā-āsava],
• right view that is kammavaṭṭa-paṭiccasamuppāda,
• right view that give vipākavaṭṭa-paṭiccasamuppāda.
  

1. atthi dinnaṃ [sukata­dukka­ṭā­naṃ kammānaṃ phalaṃ vipāko],

There is given-gift-action['s fruit and result of good and bad given-gift-actions].

2. atthi yiṭṭhaṃ [sukata­dukka­ṭā­naṃ kammānaṃ phalaṃ vipāko] ,

There is worshiped-action['s fruit and result of good and bad worshiped-actions].

3. atthi hutaṃ [sukata­dukka­ṭā­naṃ kammānaṃ phalaṃ vipāko],

There is given-oblation-action['s fruit and result of good and bad given-oblation-actions].

4. atthi sukata­dukka­ṭā­naṃ kammānaṃ phalaṃ vipāko,

There is fruit and result of good and bad actions.

5. atthi ayaṃ loko [sukata­dukka­ṭaṃ kammaṃ],

There is this-aggregate (=cause) [loka sutta].

6. atthi paro loko [phalaṃ vipāko],

There is another-aggregate (=effect).

7. atthi mātā [imā lokā sukata­dukka­ṭā kammāikā],

There are benefactor mother (=cause).

8. atthi pitā [imā lokā sukata­dukka­ṭā kammāikā],

There are benefactor father (=cause).

9. atthi [imā lokā sukata­dukka­ṭā] sattā opapātikā,

There are benefactor deva (such as died mother, died father).

10. atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.

There are teachers who have done right path then have clearly viewed this-aggregate (=cause) and another-aggregate (=effect) by themselves.

Answer for anti abhidhamma/commentary people

Zom wrote: ↑

Tue Nov 21, 2017 7:51 pm

because at 1st saṅgāyanā, the Sangha made the unanimous decision to keep all vinaya rules.

You are anti commentary, so you distort my translated history from commentary, by your just opinion.

Zom wrote: ↑

Tue Nov 21, 2017 7:51 pm

By the way, what is your opinion on that fact that Abhidhamma is not mentioned in the discriptions of both 1st and 2nd theravadin councils? If it was so important, this is a bit strange, don't you think? Especially when Abhidhamma is not mentioned in the suttas at all.

I gave you the pāli link to seaching for the reason yourself, why you never read it?
Do you found your opinion by yourself from pāli canon?
Or you just believe your professors, but never read any abhidhamma-pāli and commentary-pāli by yourself?


In ancient commentary, that authored in buddha times and added more important information about each saṅgāyanā later until 4th saṅgāyanā (then added into siṅhala commentary instead, so it called ancient commentary), said:

1. In 1st saṅgāyanā, bh. kassapa asked 4 suttanta with bh. ānanda:
   1. Before 1st saṅgāyana, vinaya was memorized & authored by bh. upāli and memorized by his students. Suttanta was memorized by bh. ānanda and his students. Abhidhamma was memorized & authored by bh. sāriputta and memorized by his students. After 1st saṅgāyanā, I explained before.
   2. So, we can see abhidhamma-styled suttanta by sāriputta's sutta that memorized by ānanda in suttas, such as D.N. saṅgītisutta, D.N. dasuttarasutta, etc.
   3. bh. ānanda, was one of not direct bh. sāriputta's students because in mahāgosiṅgasālasutta said ānanda and the other etadagga often go to sāriputta's school to listen sāriputta's teaching.
      • However, ānanda was not a computer, he cannot memorized 4 nikāya together with 6 abhidhamma. (can you memorized sutta-pāli just 1 vagga?)
   4. So, in A.N. ekakanipāta etadagga-pāli, buddha said ānanda was the best in sutta-memorizer, upāli was the best in vinaya, and sāriputta was the best in teaching.
2. The meaning of dhammavinaya is dhamma+vinaya = (sutta+abhidhamma)+vinaya. So, by the description it was already included in 1st and 2nd ancient theravāda saṅgāyanā.
3. If you even actually studied abhidhamma, you will see the fact "it is actual that abhidhamma was just a dictionary and commentary of suttanta". Abhidhamma looks like formulas of arahanta. So, alagaddūpamasutta's commentary and introduction of viniaya's commentary said "memorizing whole tipitaka is just a job of arahanta-ariya". Because when arahanta's task done, ādittapariyāya sutta, then he can recite tipitaka full-time. Then when someone memorized many relational stuffs, they will reference each related stuffs together.
   • So, in commentary's and sub commentary's introductions of D.N. and ovādaka-sikkhāpada-vaṇṇanā said "whole 500 arahanta at 1st saṅgāyanā known "

Another in my experience, asoka's magathī is very difference from pāli and commentary. So, abhidhamma, except the 4th canon, and commentary can not wrote in that time.

And, by the way, how will you explain that fact that language in Abidhamma differs a lot (from linguistic point of view) from that in Suttanta?

I explained by the historical reference, not just professor suggestion and imagination like you did.

theY wrote: ↑

Tue Nov 21, 2017 10:37 am

\

At buddha time, oral reciting&memorizing was the only one way to learn buddha's teaching. So this is the main cause to have commentary at that buddha generation.

Why?

Because Buddha taught each sutta for just students in front of him. So, when bh. ānanda, bh. sāriputta, and bh. upāli had learned oral teaching from buddha, then after buddha finished sutta, they must asked about state, situation, and meaning of each word in that sutta. This was called the great dhamma&vinaya commentary.

There are very less people in tipitaka who appear to be the most important commentators at buddha generation (A.N. Ekapuggala) : budhha, sāriputta (as dhamma teacher), upāli (as vinaya teacher). The others always listen&learned&asked from those important teachers.

The special teaching, about vinaya from buddha to upāli, were appear with upāli literature style in sikkhāpada-nidāna, sikkhāpada-vibhaṅga, parivāra, and the great vinaya commentary (vanished).

The special teaching, about dhamma from buddha to sāriputta, were appear with sāriputta literature style in abhidhamma-pitaka, K.N.Niddesa, K.N. Paṭisambhidāmagga, K.N. Buddhavaṃsa, K.N. Cariyāpitaka, and the great vinaya commentary (vanished).

Tipitaka strongly keep in pali language because of memorizing vinaya rule that force bhikkhu to memorize tipitaka before live alone or teach others.

But the great commentary didn't include in that vinaya rule, so when the time gone by, commentary loose pali form.

However, the great commentary translated to siṅhala after 3rd saṅgāyanā and translated back again (with extended comment from siṅhala-teachers) by buddhaghosa and many bhikkhus at 10th buddhist century.

Layers of pali literature already being in buddha-living-period.

There are many pali literature in buddha's time, such as buddha's literature, sāriputta's literature, mahākaccāna's literature, upāli's literature, etc. Because every mahāsāvaka have there own students.

But the most influential literature are buddha's literature and sāriputta's literature.

4 nikaya are buddha's literature, most of the others cannon are sāriputta's literature, because he is the one who buddha said "sāriputta is the best teacher who can teach like me". So everyone always go to meet sāriputta to listen his teaching, in his literature. But if someone need buddha's literature, they will go to meet buddha or ānanda, who is the best in sutta memorizing.

So, abhidhamma is difference from sutta, because commentary said "abhidhamma is memorized by sāriputta". And the other buddha's sāvaka book also have literature look like sāriputta's literature because everyone in buddha-living-period often go to learn dhamma with sāriputta (see:mahāgosiṅgasālasuttaṃ).

7 Vinaya-pitaka, is memorized by Upāli and his students. He also author some path of parivāra because buddha said in tipitaka (a.n.) "Upāli is the best vinaya-memorizer" (vinayadharānaṃ yadidaṃ upāliฯ).


Suttanta-pitaka is memorized by Ānanda. But in 1st saṅgayanā, 500 arahanta decide to separate whole sutta to 4 nikya.Then they gave each nikya to a group of 4 etadagga and his student to especially memorize it.


Who are the members, of group of 4 etadagga? Ānanda and his students (tn), Sāriputta's students (mn), Kassapa and his students (sn), Anuruddha and his students (an). (The others have learned and memorized dhamma, too, but buddha said "ānanda is the best", so everyone need him in 1st saṅgayanā).


Abhidhamma-pitaka, paṭisambhidāmagga, niddesa, buddhavaṃsa, cariyā-pitaka, except kathāvatthu of moggalliputta, is learned by Sāriputta, But then they are memorized by every arahanta, because everyone in buddha-living-period often go to listen Sāriputta (see:mahāgosiṅgasālasuttaṃ).


Origin: http://www.tipitaka.org/romn/cscd/s0101a.att0.xml

http://unmixedtheravada.blogspot.com/se ... Commentary

“Monks” includes everybody?

It is an effect by wrong way commentary reading of the western professors and thai professors, because they have not enough skill to read pāli tipitaka and commentary.
Commentary just want to said:

Buddha called "bhikkhave" because the listeners in front of buddha are bhikkhu. But it doesn't means the other buddhist people can not practice follow that sutta.

But in the appearing commentary doesn't said "because the listeners in front of buddha are bhikkhu", like above, because it is simple in mukkhapātha tradition to call just the specify target, most cases are the nearest. And the most buddha's nearest people were bhikkhu.
Today, you can see in the classroom, when the teacher ask someone to teach , such as "Peter! don't break the school's rule", it doesn't means "just that one can't break", but it means "everyone in school can't break".
There are some excepted cases that should use the difference meaning of "bhikkhave", such as in 1st vinaya rule. For those, there had the explanation in commentary, case by case. It does't means "commentary commented by there own opinion", but it means "that sutta's context or the other related sutta make the commentary commented like that". Because the commentary teacher must be tipitaka memorizer in ancient theravāda tradition, such as ancient mahāvihāra monastery.
I don't want to blame the others, but I must specify an actual main problem cause of new age buddhist students, that make them feel so hard to study buddha's teaching.

A person of integrity (Sappurisa Sutta)

This sutta is about bluster. If you reveal or omissions to bluster by māna, you are no integrity.
Commentary commented like this, too.
There are the same sutta that have an example at the end that compare between fresh bride and senior bride doing with her husband's family:

Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṃ vā divaṃ vā ānītā hoti, tāvadevassā tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakam­ma­ka­ra­pori­sesu. Sā aparena samayena saṃvāsamanvāya vissāsamanvāya sassumpi sasurampi sāmikampi evamāha: ‘apetha, kiṃ pana tumhe jānāthā’ti. Evamevaṃ kho, bhikkhave, idhekacco bhikkhu yaññadeva rattiṃ vā divaṃ vā agārasmā anagāriyaṃ pabbajito hoti, tāvadevassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti bhikkhūsu bhikkhunīsu upāsakesu upāsikāsu antamaso ārāmi­ka­sama­ṇud­desesu. So aparena samayena saṃvāsamanvāya vissāsamanvāya ācariyampi upajjhāyampi evamāha: ‘apetha, kiṃ pana tumhe jānāthā’ti. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: ‘adhunā­gata­vadhu­kā­samena cetasā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

There's a translation of that here:

Bhikkhus, from the night or day, that a young wife is brought along, her shame and remorse should be well established towards the father-in-law, mother-in-law, her husband and even towards slaves and workmen. -In the meantime, living together and won over their confidence, she would tell the father-in-law, the mother-in-law or her husband, -leave that alone, what do you know about that.
In the same manner bhikkhus, from the night or day a certain bhikkhu left the household and became homeless, his shame and remorse should be well established towards bhikkhus, bhikkhunis, lay disciples male and female and as far as the novices in the monastery -In the meantime, living together and won over their confidence, he would tell, his teacher, or even his preceptor, -leave that alone, what do you know about that.
Therefore, bhikkhus, you should train thus: We should abide with the mind of a recently brought young wife.

Ariyasacca is very important before for ariya.

Making self first = taṇhā, māna.
The reasonable truth for enlighten nibbāna, 4 sacca, is very important before for ariya. So, 4 sacca is called 4 ariya's sacca (4 noble truth of ariya; catu-ariyasacca).
If that ariya's conversation partner talking inside 4 ariya's sacca, that ariya must make his partner's word important before his word, because of suppurisa sutta.
But if ariya's conversation partner talking out of 4 ariya's sacca. He maybe stop to talk with, or he will make his thought important before, if he think that he can teach his partner to enlighten.

https://buddhism.stackexchange.com/a/23905/10100

Nothing difference between suttanta and abhidhamma and commentary, when you deeply understood pali language

Where is abidhammists' explanation? I found just the pāli's relationship. Abidhamma is just a dictionary that suttanta-memorizer, sāriputta-mahāsāvaka, made. So, I can explain below without any abhidhamma reference. But it looks like abhidhamma view, because nothing difference in main-content between suttanta and abhidhamma.

The difference in main-content between suttanta and abhidhamma is just the under standard tipitaka study, not recite whole tipitaka-pāli, not memorize whole tipitaka-pāli, not taught by professor who recited and memorized tipitaka.

---------------------------------------

Why you have to quote too much commentary. Useless.

Just pāli is enough. If you recited&memorized&understand pāli words' relationship, no need commentary. It is the same.

I am a trustful buddhist in tipitaka, commentary, and abhidhamma. But "where is abhidhamma in this my reply?".

---------------------------------------


The translated tipitaka in thai and english are imperfect, lost many pāli relationship. But tipitaka-pāli is perfect. They link each other, no any big conflict between them. But the under standard tipitaka students, especially the western professors, trying to make them conflict with each other pitaka, because of their under standard tipitaka study system.

mahācattārīsakasutta

mahācattārīsakasutta-pāli is:

atthi bhikkhave sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; atthi bhikkhave sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.

Translation:

Bhikkhu! there is right view with defilements, siding with merit, resulting in acquisitions [of becoming]; Bhikkhu! there is right view that is noble, without defilements, transcendent, a factor of the path.
https://www.accesstoinsight.org/tipitak ... .than.html

Grammar of it:

• atthi (main-verb)
• bhikkhave (vocative)
• sammādiṭṭhi (nominative)
• sāsavā (adjective of sammādiṭṭhi)
• puññabhāgiyā (adjective of sammādiṭṭhi)
• upadhivepakkā (adjective of sammādiṭṭhi);
• atthi bhikkhave sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā (this sentence is the opposite of previous sentence).

So the this 3 words: sāsavā puññabhāgiyā and upadhivepakkā, are the synonym of each other.

Sāsavā-word origins are kilesa-causes of sammādiṭṭhi: kāma-āsava, bhava-āsava, diṭṭhi-āsava, avijjā-āsava.

Puññabhāgiyā-word origins are kamma-causes of sammādiṭṭhi: wholesome [merit] and unwholesome [demerit]: saṇkhāra-paṭiccasamuppāda/kamma-bhava-paṭiccasamuppāda.

Upadhivepakkā-word origins are vipāka-effects of sammādiṭṭhi: clinging-aggregates (clinging: kāma-upādāna, bhava-upādāna, diṭṭhi-upādāna, avijjā-upādāna. aggregates: rūpa, vedanā, saññā, saṅkhāra, viññāṇa)

Obviously, mahācattārīsaka-sutta showing sāsavā sammādiṭṭhi as paticcasamuppāda.

So, in nibbedhika-sutta:

Katamo ca, bhikkhave, āsavānaṃ vipāko? Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko.

“And what is the fruit of defilements (āsavānaṃ vipāko)? Ignoring (in defilements) produces an existence, that was produced by defilements (such as avijā-āsava, etc), that was produced by merit or demerit (puññabhāgiyā). This is called the fruit of defilements.
https://suttacentral.net/en/an6.63

Therefore, sāsavā/puññabhāgiyā /upadhivepakkā sammādiṭṭhi = sammādiṭṭhi that was produced by defilements & by merit or by demerit, and produces it's defilement-co-produced fruits.

Lokiya and Lokuttara

Loka means breaking. Loka refer to 5 aggregates, because 5 arose aggregates (=12 āyatana) must vanish, breaking.

Iya means dependent.

Utara means independent, above, transcending.

Lokiya means (5) clinging-aggregates that depending on the other (5) clinging-aggregates.

Lokuttara means nibbāna and unclinging-aggregates that depending on nibbāna [4 lokuttara-magga + 4 lokuttara-phala].

So, you can see every words that I explained above in loka sutta.

Ovādapātimokkha explanation

sabba-pāpassa akaraṇaṃ, kusalassa upasampadā;

Whole-unwholesome-mind (whole 3 akusala-mind-types and whole 5 akusala-mind-factor-types=14 akusala-mind-factors with 13 general mind-factors) is not doing (by practitioner),
Whole-wholesome-mind (whole 4 kusala-mind-types, and whole 4 kusala-mind-factor-types=25 kusala-mind-factors with 13 general mind-factors) is done (by practitioner);

sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

Own-mind is perfect done to be pure (by perfect practiced arahanta-ariya; arahatta-phala [best magga-kamma's vipāka]),
This every sequence, 3 sequences, is teaching of every buddha.

khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā;

Khanti, Enduring, is the best of mind-practice (when you break up endure-meditation, the other meditations will finish, too).
'Nibbāna is the best (of all above line)' every buddha said the same.

na hi pabbajito parūpaghātī, na samaṇo hoti paraṃ viheṭhayantoฯ

Especially (for to be a monk), no any the breaking-up person (=monk who is enduring to breaking above whole-unwholesome-mind) hurts the others,
No any the peace person (=monk who is enduring to meditate peaceful path such as above whole-wholesome-mind, arahatta-phala, and nibbāna) attachs the others.

anūpavādo anūpaghāto, pātimokkhe ca saṃvaro;

(Endure to) Don't damn or hurt anyone (by mettā meditation and karuṇa meditation),
(Endure to) observe in (5 types) saṃvara (=4 pārisuddhisīla);

mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

(Endure to) be a person who (know how to) eat smart in foods,
(Endure to) be a person who (know how to) suffice for furniture;

adhicitte ca āyogo, etaṃ buddhāna sāsanaṃฯ

(Endure to) make an effort to meditate adhicitta (concentration meditation),
This every practice (above) is teaching of every buddha.

Why did Buddha praise the vedic Agnihotra as the foremost sacrifice?

Why Buddha praises the vedic Agnihotra as the foremost sacrifice and the Gayatri mantra as the foremost meter in the Pali Canon?

aggihuttamukhā yaññā sāvittī chandaso mukham.
Sacrifices have the agnihotra as foremost; of meter the foremost is the Sāvitrī

"On the Buddha's Use of Some Brahmanical Motifs in Pali Texts"

Above quoted text is from M.N. Sela-Sutta, that buddha taught to selabrahmaṇa:

aggihuttamukhā yaññā sāvittī chandaso mukham.
Sacrifices have the agnihotra as foremost; of meter the foremost is the Sāvitrī

So, buddha didn't taught veda. Buddha just use selabrahmaṇa's knowledge, veda, to teach him the last line:

puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti
Saṅgha is the best foremost of wholesome-mind developers.

This last line is the real buddha's teaching. Your quoted line, veda, was used by buddha just as alike as a tool to make selabrahmmaṇa understand the last line.

How can you taught new language for a foreigners? You use their knew-language to teach them new language, right? That is what buddha did.

Doubts in Buddhist Teachings Abandonment Method

Abhidhamma is the answer for doubting person (vicikicchā-mind-factor just arise with pure moha-mind).

Commentary said that in 3 pitaka:

1. Vinaya-pitaka is for alobha-meditation.
2. Sutta-pitaka is for adosa-meditation.
3. Abhidhamma-pitaka is for amoha-meditation.

Why?

One must leaves every lay's asset, lobha's object, for observing vinaya in vinaya-pitaka. So, vinaya-pitaka is for alobha-development (ordinate to observe monk's sīla).

One must leaves every kāma-loka's senses by jhāna, for living like bhrahmma-deva, like anāgami done. Kāma-loka's senses are causes of dosa, too. Therefore anagāmi, who abadoned paṭiga-anusaya (dosa), abandoned next life in kāma-loka, too. And sutta is very less description, very short, and very less question, when compare with abhidhamma, because buddha taught sutta for the listeners who had experiences in upacāra-jhāna, appanā-jhāna, or upacāra-jhāna-like (ditthi-caritta [uggaṭitaññu & vipacitaññu]). Samahitam cittam yathabhutam pajanati (Good concentrating practitioner will see the truth). So, suttanta-pitaka is for adosa-development (concentration-meditation).

Buddha taught abhidhamma to sāriputta very long description and sāriputta taught paṭisambhidāmagga & niddesa very long description, too. Also, there are millions questions in those canons. Because buddha and sāriputta taught abhidhamma-pitaka for the listeners who have a ton of questions, low concentrating in meditation object, and too much doubts. So, abhidhamma-pitaka is for amoha-development (wisdom/understand-meditation).

So, if you want the answers for every doubts, full-course abhidhamma-study is required by your doubt. Everything in abhidhamma must can analysis their own reasons (causes and effects). So, your doubts can not doubt anymore, after you understand throughout abhidhamma.

Why talaputta sutta wrote actors will go to hell?

In Talaputta Sutta:

When an actor on the stage, [he thinks that] after death, he is reborn in the company of the laughing devas,' that is his wrong view. Now, there are two destinations for a person with wrong view, I tell you: either hell or the animal womb.

An actor is a mijjhā-ājīva in 8-mijjhā-magga, akusala-kammapatha-offense career that buddha said "reborn in hell", because it is 7th of 10 akusala kammapatha, that is micchā-jāca, samphappalāla-akusalakammapatha. And that mijjhā-ājīva is wrong livelihood in vanijjasutta (english translation).

The actor/singer career is direct hindrance career for the meditations, because 8 fold path require right speech and right action of right career first as adhi-sīla (observe-practice that is an important base of meditation-practice, higher level practice).

Should Lay Buddhists Teach the Dhamma?

Yes, if he as enough knowledge.

The required lowest graduation:

Qualities of enlightened lay teacher for lay people:

1. Enlightened sodāpatti-phala, at least.
2. Proficient to recite and to understand 9 pāṭha, the whole K.N. khuddaka-pātha, and their commentaries.
3. Proficient to recite and to understand the whole K.N. Itivuttaka, and their commentaries.
4. Enough understand to judge/to decide about 8 precepts.
5. Enough understand to judge/to decide about abhidhamma in his kammaṭṭhāna. This abhidhamma knowledge will come with his meditation and his enlightenment, no need to study. However, more abhidhamma knowledge is required for teaching the other qualities below, so lay teacher must study this part, such as Cittagahapati did.
6. 5 years experience in buddhism.

I sum above qualities myself from the profile of lay-etadagga, such as Khujjuttarā, Cittagahapati.
However, the pāli canon never focus on lay teacher, because the ariya-lays very respect bhikkhu. So, they often invite bhikkhu to teach, first. But khujjuttarā can not invite bhikkhu into the king's palace, so she must recite & recollect tipitaka herself to teach inside the king's palace.
Another, if lay teacher will teach bhikkhu, he need this Qualities, that was writen in commentary according to V.N. Mahākhandhaka:

Qualities of nissayamuccaka-bhikkhu (teaching lay people)

1. Proficient to recite pāṭimokkha-pāli and to understand it's commentary.
2. Proficient to recite and to understand 4 bhāṇavāra (~1,000 syllable) of sutta and their commentary, to teach laymen on uposatha day.
3. Proficient to recite and to understand sutta for bhikkhu's life such as andhakavindasutta, mahālahulovādasutta, ambaṭṭhasutta, etc.
4. Proficient to recite and to understand sutta for teaching in 3 chances: banquet for saṅgha by layman (nidhikaṇdasutta), funeral ceremony (tirokuṭṭasutta), and auspicious ceremony (maṅgalasutta).
5. Enough understand to judge/to decide about saṇgha's ceremony such as uposatha, pavāraṇā, etc.
6. Proficient to recite and to understand his kammaṭṭhānā throughout the nibbāna-course.
7. 5 years experience in monk hood as a monk.

Qualities of bhikkuparisūpaṭṭhāpaka-bhikkhu (teaching bikkhus)
If above layman's teachers want to teach bhikkhus (ūpajjhā-ācāriya, nissaya-ācāriya), they must increase their skill level to all of the following qualities.
These are for abhivinaya teaching:

1. Proficient to recite mahāvibhagha and bhikkhunivibhaṅga (first 3 books of thai 45 books pali-tipitaka) of vinaya-pitaka-pali. At least, he can relay with the other 3 bhikkhu. Proficient to understand it's commentary, too.
2. Proficient to recite all saṇgha's ceremony in vinaya-pitaka mahāvagga and julavagga.
3. Proficient to recite 14 vatta in vattakhandhaka.

These are for abhidhamma (kammaṭṭhāna) teaching:

4. Proficient to recite one of this suttanta-pali: mūlapaṇṇassa (1st/3 parts of M.N.) for student in M.N. faculty, mahāvagga (2nd/3 parts of D.N.) for student in D.N. faculty, sagāthavagga+nidānavagga+khandhavāravagga of S.N. or mahāvagga of S.N. for student in S.N. faculty, before half of A.N. or after half of A.N. or ekakanipāta+dukanipāta of A.N. for student in A.N. faculty, jātaka+commentary (because kammaṭṭhāna was described in commentary) for student in jātaka faculty.

Qualities of bhikkunovdaka-bhikkhu (teaching bhikkunīs)
If above layman's teachers want to teach bhikkhunī, they must increase their skill level to all of these qualities:

1. Proficient to recite whole tipitaka-pali and commentary-pali. Or at least, he still must recite whole tipitaka, but he can recite just one commentary of suttanta, first 4 parts of commentary of 7 parts of abhidhamma. However, vinaya-commentary is what he must recite it all.

Reference: tipitaka and commentary of vinaya pācittiyakaṇḍa bhikkhunovādakasikkhāpada and vinaya mahāvagga mahākhandhaka.

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Related topic: https://buddhism.stackexchange.com/a/22917/10100

Buddhism is intellectualism or not?

https://buddhism.stackexchange.com/a/23643/10100

Buddhism is middle way between intellectual self-affliction extreme and intellectual sensual pleasure extreme.
So, buddhism is anti-intellectual self-affliction extreme and anti-intellectual sensual pleasure extreme. But buddhism is the middle way intellectualism.

The object is not to gain anything. Intellectual knowledge can help but little intellect is required. Sometimes it can get in the way.

I can completely say according to tipitaka history that most of ariya in tipitaka are intellect, high experience, high profile, and intelligence, before they enlighten to be ariya. And for someone who has a very low profile, he has to take a very log time to practice himself for enlightenment.
If you learn commentary and abhidhamma, you maybe say "how many millions of required life for tipitaka study and practicing?"
But deplorably, the most people can take just an easy part of tipitaka, so you can feel like you asked above.
However, whatever you stared from, little intellect or big intellect, must develop to be big intellect for enlightenment, no exception. That is the reason that why the buddhist have to practice. We practice to be intellect enough for an enlightenment.

Western psychology's willpower and buddhism

Tipitaka is teaching about the best willpower for recieving the 6 profit: this life profit, next life, nibbāna profit, own profit, the others profit, and social public profit (atthattha, parattha, attāparattha, diṭṭhadhammattha, samparāyikattha, and paramattha).

Target of every teaching in tipitaka is just nibbāna profit, if not, it is not buddha's teaching. It is just the other religious teaching, although that religious member can attains wholesome jhāna (añña-titthiya/diṭṭhi in V.N. Mahavagga Mahākhandhaka).

But the path to enlighten nibbāna profit, is an eightfold path, path with eight element, so the practitioner who ้heading to nibbāna must manage and dedelop/meditate eightfold path's elements.

These eightfold path's elements is the cause of nibbāna profit and the other 5 profits, too. Also, buddha taught to meditate eightfold path. So, tipitaka is teaching about the best willpower.

For more explanation:

You avoid your gift for monk by giving monk gift, to receive the higher gain from that monk such as adhi-sikkhā teaching, higher class study, more than just drunk in that gift, lower class.

You avoid your hell view physical happiness by observe the adhi-sīla, to receive the meditation-chance.

You avoid whole your present physical happiness by meditate concentration meditation, to receive the insight-meditation-chance.

You avoid whole your future happiness by meditate insight-meditation, to enlighten nibbāna.

The received chance is fruit that come with the other 5 profits, too.

So, tipitaka is teaching about the best willpower.

What makes someone an “insider” or an “outsider” according to Buddha Dharma and Sangha

Tipitaka is teaching about "How to receive the whole 6 profits": this life profit, next life, nibbāna profit, own profit, the others profit, and social public profit (atthattha, parattha, attāparattha, diṭṭhadhammattha, samparāyikattha, and paramattha).
Target of every teaching in tipitaka is just nibbāna profit, if not, it is not buddha's teaching, outsider. It is just the other religious teaching, although that religious member can attains wholesome jhāna (añña-titthiya/diṭṭhi in V.N. Mahavagga Mahākhandhaka).
There may have many teaching that available in the other religious, too. However, just buddha can be the first teacher who can teach that how to get the whole 6 profits, because only buddha can enlighten anatta by himself and teach to the other.

9. "Bhikkhus, there are these four kinds of clinging. What four? Clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.
10. "Though certain recluses and brahmans claim to propound the full understanding of all kinds of clinging, they do not completely describe the full understanding of all kinds of clinging.[7] They describe the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self. Why is that? Those good recluses and brahmans do not understand these three instances of clinging as they actually are. Therefore, though they claim to propound the full understanding of all kinds of clinging, they describe only the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self.
11. "Though certain recluses and brahmans claim to propound the full understanding of all kinds of clinging... they describe the full understanding of clinging to sensual pleasures and clinging to views without describing the full understanding of clinging to rules and observances and clinging to a doctrine of self. Why is that? They do not understand two instances... therefore they describe only the full understanding of clinging to sensual pleasures and clinging to views without describing the full understanding of clinging to rules and observances and clinging to a doctrine of self.
12. "Though certain recluses and brahmans claim to propound the full understanding of all kinds of clinging... they describe the full understanding of clinging to sensual pleasures, clinging to views, and clinging to rules and observances without describing the full understanding of clinging to a doctrine of self. They do not understand one instance... therefore they describe only the full understanding of clinging to sensual pleasures, clinging to views, and clinging to rules and observances without describing the full understanding of clinging to a doctrine of self.[8]
13. "Bhikkhus, in such a Dhamma and Discipline as that it is plain that confidence in the Teacher is not rightly directed, that confidence in the Dhamma is not rightly directed, that fulfillment of the precepts is not rightly directed, and that the affection among companions in the Dhamma is not rightly directed. Why is that? Because that is how it is when the Dhamma and Discipline is [67] badly proclaimed and badly expounded, unemancipating, unconducive to peace, expounded by one who is not fully enlightened.
14. "Bhikkhus, when a Tathagata, accomplished and fully enlightened, claims to propound the full understanding of all kinds of clinging, he completely describes the full understanding of all kinds of clinging: he describes the full understanding of clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.[9]

mana-āyatana is 7 viññāṇa-dhātu (7 mana-āyatana) that is dvāra of mano-viññāṇa

In tipitaka of theravāda-buddhism, viññāṇa in mano-dvāra are called thinking.
Viññāṇa generally translated as "consciousness" in english-tradition. This is a terrible translation, because when we compare viññāṇa with english in sense article, viññāṇa is not just the consciousness, but consciousness is the part of viññāṇa. There seem to be:

1. Six viññāṇa, such as seeing, etc. = Six sense, not just consciousness, however consciousness is included in the part of sixth viññāṇa, too.
2. Six dvāra, such as eye, etc. = Six sense-organ.
3. Six object, such as color, etc. = Six sense-data.

The sixth dvāra called mano, that is enumerated to 7 viññāṇa/mano in 18 dhātu, such as cakkhu-viññāṇa/mano, etc. for describe mano in 12 āyatna. A cakkhu-viññāṇa arises at eye-dvāra to see a color-object. But when mano-viññāṇa will arise to think about that color-object, which was saw by that vanished cakkhu-viññāṇa, mano-viññāṇa will not arise at the eye-dvāra. Because the dvāra of mano-viññāṇa is not the cakkhu-dvāra, but the pāli said that mano is dvāra of mano-viññāṇa. So, when mano-viññāṇa thinking about a color-object, it thinking at cakkhu-mano, cakkhu-viññāṇa. So, first viññāṇa at mano-dvāra is called mano-dvāra-āvajjana. And so, mano-viññāṇa is called "mano"-viññāṇa. Therefore, Mano-viññāna is a thinking about a saw color, a heard sound, a smelled smell, a tasted taste, a touched touching, and a thought thinking.
So, in abhidhamma said that mano, viññāṇa, manoviññāṇa are the synonym. But they are used by buddha in difference function in each pali context, for avoiding the confusion of homograph and for briefing the word, such as 7 viññāna-āyatana brief to mano-āyatana, to make new word "mano-viññāṇa-dhātu", buddha is very intelligence!
Another, there is someone maybe teach consciousness is not thinking, because he has a weak pāli skill and never listen anyone around him. Especially, he never recite tipitaka, follow buddha's order, in A.N. Pañcakanipāta, to recite the teaching. This case often happen with the western professor, because they have a superego in their mind, so they always close their ear and their mind to learn the others' views. So, he never notice this pali's relationship. And he just always told that consciousness is not thinking, although consciousness is one part of mano-viññāna.
However, this case also happen to thai tipitaka translation, too. So, I often remind everyone to recite tipitaka in pāli, especially before teaching something. Especially when you listening the translate version of tipitaka, especially, from the western professor.

Meditation's Effect on Strong Attachment

I have a straightforwards question: does meditation decrease attachments -- e.g. to alcohol or social media -- by increasing willpower, or by other mechanisms? I would think shamatha increases willpower in the long-term, but does it produce some other effects that decrease attachments?

When you concentrate out of alcohol, you are not attaching alcohol that time. The distance between you and alcohol will increase. This can be meditation, if your concentration concentrating samādhi object or vipassanā object continuously and improvely. But, if not, it is just a sīla, precept, if you just deny to drink an alcohol, because alcohol denying is just a precept in 5 precepts, so it is just meditation base, but it still not meditation.
Sīla-training stop whole physical attachment, not just alcohol. Sīla is base of meditation, but it is not meditation because mental attachment still able to arise. When any unwholesome mind, such as attaching mind arising, that time is not meditation, because the meditation is training continuously and improvely.
Samādhi-continuous-training stop whole present mental attachment.
Vipassanā-continuous-training extirpate whole future attachment.

Balancing the Five Powers

It is too easy to understand, but it is very hard to done.

The example in concentration meditation:

1. If you have too much trust to concentrate on focus, you will over hurry to sit and to meditate. That hurrying maybe make you miss to concern, smart & wisdom, the meditation's situation and environment, such as it maybe too hot temperature to develop concentration meditation. So, your meditation will not grow up.
2. If you have too much effort, you will too much concern the meditation's situation and environment, then you loss the meditation's focus. So, your meditation will not grow up.
3. If you have too much concentration on focus when you still being bore, you will sleepy. But you will not decide to stand up and go to do caṅkama, walk meditate, to avoid sleepy. Because you miss to concern, smart & wisdom, the meditation's situation and environment. So, your meditation will not grow up.
4. If you have too much smart and wisdom, you will too much concern the meditation's situation and environment, then you loss the meditation's focus. So, your meditation will not grow up.

Etc.

For more information, I recommend you read whole of path of purification especially in pathavīkasiṇa-niddesa and in maggāmaggañāṇadassaṇavisuddhi-niddesa. There are many explanation and many tools for the balancing inside there, such as 7 sappāya, 10 appanākosala, etc.