There are both plural and singular sankhara in abhidhamm-pitaka

DooDoot wrote: ↑

Thu Jan 18, 2018 6:34 pm

I posted this elsewhere, which says dependent origination 'sankhara' is plural in the suttas but singular in the Abidhamma (by Nyanatiloka).

 

In abhidhamma-pitaka, there are both plural and singular sankhara. You never study abhidhamma, directly, so you believe the distorted debate with a very bias view. You act like a politician who just try every way to discredit your opposite party without caring the fact, no proving, no evidence.

The commentary already described that the suttanta described dhamma individually, fit for each person to enlightenment//understand. However, the individual sutta also connect to the other suttas, too. So, abhidhamma just enumerate those suttas' contents follow the mātikā which often appear in those individual sutta.

Such as in paṭiccasamuppāda-vibhaṅga, that the suttanta-naya (1st section) are showing the complex paṭiccasamuppāda, such as in S.N. Nidānavagga Vibhaṅgasutta. This complex paṭiccasamuppāda often appear in many suttas. But in nidānavagga also have many sutta which taught the individual paṭiccasamuppāda, too, such as in S.N. Nidānavagga Bhūmijasutta and A.N. Tikanipāta Saṅkhārasutta.

So, saṅkhāra in abhidhammanaya describling follow A.N. Tikanipāta Saṅkhārasutta to enumerate suttantanaya for analysis. However, there are more property than that sutta follow the book name "vibhaṅga-analysis", "abhidhamma-the most specification dhamma", and follow abhidhamma-mātikā. So, sāriputta also connect paṭiccasamuppāda with many other suttas, too.

Therefore, the abhidhammanaya just enumerate paṭiccasamuppāda follow to those individual sutta, then use the singular saṅkhāra follow that each case, too.

So, we can conclude that both singular and pural saṅkhāra are appear in abhidhamma because both words appear in abhidhamma-piṭaka and we can found the singular saṅkhāra in sutta, also.

What is the reason why Buddhist monks don't work to support themselves? Do the monastic rules prohibit them from working?

It may be hard to find a comparative monastic tradition in the west although there are some monastic in Christianity currently most are really assimilated and intertwine with the Church which bears its existence in charity; so it's not practical to compare these with Buddhist monastic tradition. However, if we go back in history there were monastics in Christianity completely detached from the church, for example, the desert fathers ( Christian ascetics in Egypt and Syria ) were completely detached from the church, but following the Apostel's command that 'a person unwilling to work should not eat' they lived by the labour of their hand.
So, the question, in short, is why do Buddhist monks rely on alms for sustenance?
I don't mean to sound sarcastic, but for many observers, it's perplexing to see a young and strong monk asking for sustenance from old and ragged and gray women.

Gharāvāsa (layman) = ghara (house) + vasa (living) = the person who live in the house with 5 kāmaguṇa, the cause of disturbance, such as color, sound, smell, taste, and touch. And if you even read M.N. Mūlapaṇṇāsaka mahādukkhakkhandhasutta, 5 kāmaguṇa also included the lay-style-job for sustenance, too.

Samaṇa (monk) = sama (peace) + ṇa (person) = the person who live in peace, freedom from 5 kāmaguṇa.

Reasons for laying down the course of training for monks; Purposes of monastic legislation (vinaya):

“Because of this, monks, I will lay down a training rule for the monks for the following ten reasons:

A. For the advantage of saṅgha:

1. for the comfort of the excellence of the unanimous Order.
2. for the comfort of the Order.

B. For each monk's personal advantage:

3. for the control of shameless persons.
4. for the living in comfort of well-behaved monks.

C. To be the protector:

5. for the restraint of the cankers in the present; for the prevention of temporal decay and troubles.
6. for warding off the cankers in the hereafter; for protection against spiritual decay and troubles.

D. For the faith of the community:

7. for the confidence of those who have not yet gained confidence.
8. for the increase of the confidence of the confident.

E. For the advantage of buddha's teaching:

9. for the lastingness of the true doctrine.
10. for the support of the discipline.

So, buddha made the rule such as money-getting-disallowing rule for the monks.

Vipassana vs samatha confusing sample case

Question:

In the vipassana practice, my teacher asks me to give a detailed report of one of my breathing rise and falling. I've tried but he tells me that the report is too general, that I need to provide more details. Can someone give me an example of a detailed report? Here it is mine. Some feedback?
Rise: 1- the belly starts to rise slowly, with ease 2- then it speeds up and takes in a lot of air 3- I feel a resistance, belly is close to the maximum volume, but the breathing goes on and it even hurts a bit. It slows down and stops.
Falling: 1- breath out very fast from the beginning. I feel a relieve on the belly. 2- continue to breath out fast 3- I feel there is not much air left and I feel a resistance on the belly, pain again, until it slows down and stops.

Answer:

Your master telling you that your meditation not progress. And when I consider your detail I think I know what is the cause makes your meditation not progress. It is because of wrong meditation's procedure.
In tipitaka and commentary, vipassanā-meditation never has special activity like that. Vipassanā-meditation analyses everything as 5 aggregates, etc, then it focuses on these 5 aggregates' 3 characteristics.
So, what you trying to do is not vipassanā-meditation in tipitaka and commentary. It looks like ānāpānassati-samatha-meditation, but you looks confusing it's procedure. Therefore, I advise you to read ānāpānassati-samatha-meditation, here.
The other advising, you should not focus on belly, you should focus only on your breath at the tip of nose.

Thoughts and meditation

Question:

Meditation as a whole states that 'Remain untouched to what goes in the mind. Let front door and back door be opened. Don't serve tea to the thoughts.' But at some point it is pretty confusing that do i really need to remain untouched to the thoughts. Like sometimes, the thoughts of the spirits, gods comes into the mind. Do they need to be discarded? But, as we know the mind in itself never stops thinking.

Answer:

Meditation as a whole states that 'Remain untouched to what goes in the mind. Let front door and back door be opened. Don't serve tea to the thoughts.'

Meditation as a whole states that 'Remain untouched to the other objects goes in the mind, except just one meditation-object such as breath of ānāpānassati. Let front door and back door be opened for those other objects until they still not disturb your meditation. Don't serve the other teas to the thoughts. Let the thoughts go on meditation-object only.'

Samatha-meditation-object is unwholesome-mind's direct enemy, such as breath of ānāpānassati-meditation (distraction's and doubt's enermy), inner foods of āhārepaṭikūlasaññā-meditation (food attachment's enemy), etc.

Vipassanā-meditation-object is 3 characteristics of whole arising and vanishing effects which are caused by causes.

But at some point it is pretty confusing that do i really need to remain untouched to the thoughts. Like sometimes, the thoughts of the spirits, gods comes into the mind. Do they need to be discarded?

Samatha-meditation: yes, at all, except just meditation's object.

Vipassanā-meditation: while vipassanā meditation going on, the practitioner analyses spirits, gods as 5 aggregates then he focus on 5 aggregates' 3 characteristics. So, if the practitioner's thoughts are not processing like that, now he is a wanderer, not practitioner.

But, as we know the mind in itself never stops thinking.

So, the practitioner must (1) avoids the unwholesome-thought's physical actions by the virtual, then (2) avoids the unwholesome-thought's objects by samatha-meditation, jhāna, and then (3) destroys attachments with whole possible-arising-chance of unwholesome-thought by vipassanā-meditation.

The advantage of reciting and memorizing

Actually, we can found the relativity of words every where in tipitaka.

When we recited and memorized pāli, we will see the relativity between words, meaning, sutta, section, nikāya, pitaka, antedate&
predate cannons. This relativity is called "holding together by a thread (suttena susaṅgahitāni)" in nidāna of V.N. Verañjakaṇḍa. And it is what mahāsāvaka did in buddha's time and at 1st saṅgāyana. So, when buddha still alive, he complimented them in A.N. Ekakanipāta, Etadaggavagga. Because they helped him to describe his teaching (in their own schools), and he knew by sabbaññutañāṇa "these professional monks will relatively categorize my teaching to let it going on for 5000 years".

The tipitka professors never explain us this reason, because they recited and memorized pāli, so they never found the serious conflict between the cannons, just the through-reader especially translation version, often make the nonsense doubts.

Sixteen insight knowledges and seven purifications appear in every word of tipitaka

When you use that pāli (and it's practical pāli) to search in tipitaka the 16 ñāṇa and 7 viduddhi will appear in every word of tipitaka.

A.N. Sattakanipāta, Sattaṭṭhānasutta:

And any brahmans or contemplatives who by directly knowing consciousness in this way,
directly knowing the origination of consciousness in this way (udaya-ñāṇa),
directly knowing the cessation of consciousness in this way (vaya-ñāṇa),
directly knowing the path of practice leading to the cessation of consciousness in this way (paṭipadāñāṇadassana-visuddhi),
directly knowing the allure of consciousness in this way (ñāta-pariññā),
directly knowing the drawback of consciousness in this way (ādīnava-ñāṇa),
directly knowing the escape from consciousness in this way (magga-ñāṇa),
are — from disenchantment (nibbidā-ñāṇa),
dispassion (virāga-ñāṇa),
cessation (niroda-ñāṇa), lack of clinging/sustenance with regard to consciousness —
released (vimutti-ñāṇa), they are well-released.
Those who are well-released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.

ñāta-pariññā=abhiññāta-pajānana=dhammaṭṭhitiñāṇa=paṭiccasamuppāda-knowledge, you can compare S.N.nidānavagga, 1st sutta, etc, with K.N. Paṭisambhidāmagga dhammaṭṭhitiñāṇa, and visuddhimagga.

Etc.

Sixteen insight knowledges and seven purifications appear in every word of tipitaka

When you use that pāli (and it's practical pāli) to search in tipitaka the 16 ñāṇa and 7 viduddhi will appear in every word of tipitaka.

A.N. Sattakanipāta, Sattaṭṭhānasutta:

And any brahmans or contemplatives who by directly knowing consciousness in this way,
directly knowing the origination of consciousness in this way (udaya-ñāṇa),
directly knowing the cessation of consciousness in this way (vaya-ñāṇa),
directly knowing the path of practice leading to the cessation of consciousness in this way (paṭipadāñāṇadassana-visuddhi),
directly knowing the allure of consciousness in this way (ñāta-pariññā),
directly knowing the drawback of consciousness in this way (ādīnava-ñāṇa),
directly knowing the escape from consciousness in this way (magga-ñāṇa),
are — from disenchantment (nibbidā-ñāṇa),
dispassion (virāga-ñāṇa),
cessation (niroda-ñāṇa), lack of clinging/sustenance with regard to consciousness —
released (vimutti-ñāṇa), they are well-released.
Those who are well-released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.

ñāta-pariññā=abhiññāta-pajānana=dhammaṭṭhitiñāṇa=paṭiccasamuppāda-knowledge, you can compare S.N.nidānavagga, 1st sutta, etc, with K.N. Paṭisambhidāmagga dhammaṭṭhitiñāṇa, and visuddhimagga.

Etc.

Is it “bad” to want a “materialistic” happiness?

Am I not allowed to dance? To sing? To fall in love?

You allowed, because a lay man just has to observe 5 precepts, first. However, how you sing is how you unpracticed in buddhist training. So, to understand buddhist teaching deeper, a lay man may observe 8 precepts 1 day per week. This 8 precepts included watching/dancing-rejection, listening/singing-rejection, and making-love.

Is the purpose of Buddhism to become a munk or nun? To meditate and never get a taste of life?

No, buddhism purpose to enlighten nibbāna, both lay man and ordained man can meditate to enlighten nibbāna. But the ordained man is expedient to do, because of their discipline life-style. Similitude, you can learn in the university, and you can learn by yourself.

Is it "bad" to want to travel?

The buddha just cared the traveler about the risk between the travelling, see S.N. Nidānavagga Duggatasutta. Both this life travelling and the other lives travelling are very risk.
The monk still travels to search for a good place for the meditation. He happy with his life. But the monk's travelling leading to finish the cycle of traveling (dependent origination), so it is not very risk when compare to the general travelling.

Is it "bad" to want to be happy and/or content?

It is risk to happy with 5 kāmaguṇa, 5 strings tied you to 5 kāmaguna, see M.N. Mūlapaṇṇāsaka,mahādukkhakkhandhasutta.

Is Buddhism about finding happiness in Nirvana? Is that really it? Is it not about being happy where we currently are? Are we not allowed to truly live in the moment?

We can be happy with every state of life. But nibbāna is the best happiness which give the best resultant. So, no one can force you to happy with your life, but don't be sorry later, when you knew "Oh, I this happiness come with the problem, suffering" like we daily doing in M.N. Mūlapaṇṇāsaka, mahādukkhakkhandhasutta.

I am quite new to everything about Buddhism, and I apologize if anything I've said in this question is insulting or rude. I don't know who else I can ask questions like these. I hope someone can explain to me.

Your question is not insulting or rude. You just confuse about the benefit/ the advantage of the buddhism, because dhamma of buddhism is the hardest teaching to understand and to follow in few years. But do you know? Hard working causes the best benefit.
Someone used his whole life to train follow to the buddha's teaching, but in the end of life he still not enlighten nibbāna. This is how the buddhism's teaching hard.

Kāma-chanda love VS Mettā-(chanda) love

Kāma-chanda, in M.N. Mahādukkhakkhandhasutta, means the interest to attach 5 kāma-gunā:

yo kho bhikkhave kāmesu chandarāgavinayo chandarāgappahānaṃ idaṃ kāmānaṃ nissaraṇaṃ.
Removing the interest to attach 5 kāma-gunā, is nissaranaṃ.

5 kāmaguna example: I love a skin (of you). I loves a voice (of you). I love a smell (of you). I love a taste (of you). I love a touch/hold/hug/making love/kiss (of you).

Mettā-(chanda), in M.N. kakacūpamasuttaṃ, means (the interest) to give the advantages, not to give the disadvantages.

hitānukampī ca viharissāmi mettacitto na dosantaroti
We will remain sympathetic to that person's welfare** = we will have mettā-mind = We will not have inner hate (The clause are defining each others).

Some translation translateed mettā as loving kindness.
**Person's welfare refer to personal happiness.
See also: https://buddhism.stackexchange.com/a/24519/10100

How does the 2nd Noble truth explain the cause of dukkadukkha?

Cūḷavedallasutta:

Miss, how sukkha-vedanā clearly appears as sukkhā, and dukkhā?

1. Āvuso visākā, sukkhā-vedanā clearly appears as sukkhā when it's arising, and dukkhā when it's changed (vipariṇāma;vanish).
2. Dukkhā-vedanā clearly appears as dukkhā when it's arising, and sukkhā when it's changed.
3. Adukkhamasukhā-vedanā clearly appears as sukkhā when it's arising simultaneously with vijjā, dukkhā when it's arising simultaneously with avijjā.

Note: Above sutta talking about the clearly appearing, so the answers mentioning just the adukkhamasukhā-vedanā, which harder to appear clearly than the other vedanas. But naturally, avijjā can arise with every vedanā in S.N. Saḷāyatanavagga, nirāmisasutta.
In paṭiccasamuppāda, dependent origination:

1. Every steps are arising simultaneously with phassa, vedanā, saññā, cetanā, jīvitindriya, and manasikāra in S.N. Nidānavagga, Samanupassanāsutta.
2. Also, every taint steps, craving & aversion, are arising simultaneously with avijjā, in Samanupassanāsutta, too.
3. So, caving causes the first Noble Truth, such as dukkadukkha. Because avijjā arising simultaneously with taṇhā, sukhā/dukkhā/adukkhamasukkhā vedanā, and bodily/verbal/mental apuññābhi-saṅkhāra, that causes, not simultaneously, The first Noble Truth, bad resultants (dukkha-vipāka) which arising simultaneously, such as viññāṇa, nāna&rūpa, saḷayatana, phassa, dukkhā (dukkhadukkha)/adukkhamasukkhā vedanā, etc.
4. But, ariyamagga causes the third Noble Truth. Because vijjā arising simultaneously with sukhā/adukkhamasukkhā vedanā, and bodily/verbal/mental puññābhi-saṅkhāra, that causes, not simultaneously, saupādisesanibbānadhātu, ariya's life, which leading to anupādisesanibbānadhātu, the third Noble Truth.

See the path of purification, CHAPTER XVII — THE SOIL OF UNDERSTANDING (CONCLUSION): DEPENDENT ORIGINATION, for more detail.

Dependent origination and meditation steps explanation reference

can anyone explain (in simplified way) dependent origination.
According to this law, every phenomenon owes its origin to another phenomenon prior to it. It may simply be expressed as “depending on this, this originates”. An example of Dependent Origination in nature is given below: There being clouds in the sky it rains. It having rained, the road becomes slippery. The road becoming slippery, a man falls down. The man having fallen down becomes injured. Here a shower of rain depends on the clouds in the sky. The road becoming slippery depends on the rain. The fall of the man depends on the road becoming slippery. The injury of the man depends upon his fall: Conversely: If there were no clouds in the sky, it would not have rained. Then the road would not have become slippery. Then the man would not have fallen. Then he would not have become injured.
So this is understandable and clear to anyone. So can anyone explain (in simplified way)dependent origination step by step with practical examples?

No, I can not. And if someone can, that one is a new buddha.
Why I can't?
Because there are sakkāya-diṭṭhi in every step of your sample above. But dependent origination explaining your each-sample-step's elements that sakkāya-diṭṭhi misunderstanding them as attā.
So, it looks like you asking the doctor for "dear doctor, could you explain the chemical composition, biological factor, and physic formula of each treatment guidelines' step, please. Also, could you explain them simply, like the treatment guidelines that you told me, please."
Why you still asking for the attā in the dependent origination which is taught to destroy attā-misunderstood?

Can someone provide explanation on dependent origination

Yes, tipitaka and commentary can.

1. The brief explanation of paṭiccasamuppāda are in S.N. Nidānavagga(pāli | trans), and K.N. Paṭisambhidāmagga (pāli | trans).
2. The medium explanation of paṭiccasamuppāda is in Abhi. Vibhaṅgo (pāli | trans).
3. The full explanation of paṭiccasamuppāda is in the path of purification (pāli | trans).
4. The brief explanation of meditation steps' is in K.N. Paṭisambhidāmagga, mātikā (pāli | trans), and abhidhammatthasaṅgaha chapter 9th (pāli | trans).
5. The medium explanation of meditation steps' is in K.N. Paṭisambhidāmagga, niddesa (pāli | trans).
6. The full explanation of meditation steps' is in the path of purification, understanding section, the 5 last purification (pāli | trans).

Do yo still not understand?

If you still not understand, it is because of translation version lacking, your ancient-buddhism-study-system knowledge lacking, or your tipitka-culture knowledge lacking.
While I use pāli version of pāli cannon, I almost never ask any questions about pāli cannons to the others. Because pāli cannons are very perfect in themselves. All questions and answers I need being inside there. I just to recite and memorize them before I learn them.
So, in tipitaka:

Buddha proclaims a Teaching that is good in the beginning, good in the middle, and good in the end, with the perfect meaning and phrasing.

Profit management/Bodhisatta/Self/Satta profit thought schedule/3 ceased saṃyojana of sotāpanna/Case study

Summary: They try every method to keep there child's life without any conflict to the dependent origination cessation (nirodhavara paṭiccasamuppāda = nirodhasacca&maggasacca).

Profit management case study to develop the cessation of saṃyojana:

Now, for example, a deadly worm (health enermy=meditation enermy) is in the stomach of a sotapanna's child (general child=uneducated=less useful skill to understand magga for nibbāna). The only thing to help his child (thought by sakkāyadiṭṭhi-mind) is to kill the worm (thought by sīlabataparāmāsa-mind) otherwise his child will die (thought by sakkāyadiṭṭhi-mind). With his perfect morality, what would a sotapanna do, will a sotapanna (naturally) let his child die? (thought by vicikicchā-mind in the perfect 9 profits managment of ariya)
Now, for example, a deadly worm is in the stomach of a sotapanna's child. The only thing to help his child (thought by sakkāyadiṭṭhi-mind) is to kill the worm (thought by sīlabataparāmāsa-mind) otherwise his child will die (thought by sakkāyadiṭṭhi-mind). With his perfect morality, what would a sotapanna do, will a sotapanna (naturally) let his child die? (thought by vicikicchā-mind in the perfect 9 profits managment of ariya)

Let's consider this case:

1. Operation technique already knew before buddha time, such as jīvaka komārabhacca operation in v.n. cīvarakkhandhaka:

Then Jīvaka Komārabhacca, having made the householder, the merchant lie down on a couch, having strapped him to the couch, having cut open the skin of his head, having opened a suture in the skull, having drawn out two living creatures, showed them to the people, saying:

2. So, he can try to take the worm off his child.
3. Therefore ordinary person thinking by sakkāyadiṭṭhi-mind (self's child[the other familiar self]) , then he try to do sīlabataparāmāsa, killing worm.
4. Conclusion: this case is vicikicchā of ordinary person in the wisdom of sotāpanna.

What sotāpanna will think for this case:
The example:

• Let the other ordinary person listen & decide the treatment guidelines with the doctor, directly, instead of him, such as child's self, family, doctor, nurse, consultant, etc. By this way, he has not to know the
• Or decide to take the worm out of his child, then heal his child and feed the worm, too.

The comparison case in Tiṭhānasuttavaṇṇanā of A.N.Commentary:

A woman took her baby to go to cittaladāpabbata forest monastery with her. Then she laid her baby at the root of a tree, then she stood to listen dhamma (probably many listeners or the monk standing). In the dusk, a snake came to the laid baby then bite him by it's 4 fangs. After she knew that situation, she thought 'if I shouted "my daughter had bitten by snake", it will hinder my dhamma (dhamma listening and lokuttaradhamma)'. Then she thought followed assusutta and tiṇakaṭṭhasutta in nidānavagga (paṭiccasamuppāda) 'while the paṭiccasamuppāda still revolve, this baby had been and will be my baby uncountable times (again and again). So I chose to meditate the dhamma". She stood through the whole night, understand the dhamma. When the sunset, she enlightened as sotāpanna.

Let's analysis this case:

1. The history: in the past, it is very hard to go to monastery to listen dhamma because there was no automobile, and the monastery was very far in the forest. And in the past, poisonous-snake-biting was a critical accident that almost 100% to die. The other, everyone in the village takes day off together on uposatha day to go to listen dhamma. Another, she may knew that sake is not poisonous.
2. Her baby can't understand dhamma, although her baby can survive, because he was very young. But she can did. So, she thought followed the sutta in nidānavagga.
3. She was a very genius woman, because she can memorized the sutta. So, she may be able to guess that she will enlighten today.

---

To understand above answer clearly, you have to know:** 9 profits, both 2 profits, 3 saṃyojanas, 3 bodhisattas, self words, etc, **to understand through the sotāpanna's thought process.

9 profits 2 profits 3 profits:

There are many profits in Khaggavisāṇasuttaniddeso, such as 9 profits of buddhist follower to keep:

1. self profit in present, in future, and to enlighten nibbāna.
2. The others profit in present, in future, and to enlighten nibbāna.
3. Public profit in present, in future, and to enlighten nibbāna.

In sāropamasutta and mahācattārīsakasutta, buddha categorizes those 9 profits to 2 types:

1. main profit (sāra) = lokuttara-profit = nibbāna&magga&phala.
2. support profits (asāra) = lokiya-profits = present&future profits.

Another 2 types appeared in Chavālatasuttaṃ:

1. self profit = 2 self/family/familiar profit
2. public profit = 2 good/better/best public profit

Self words in this answer:

Self in "myself and the other" or "myself and the public" can means "wholesome/unwholesome/neither wholesome nor unwholesome".
Self in "sakkāyadhiṭṭhi-saṃyojana" can means unwholesome only. It is wrong view about the relativity of dependent origination (paṭiccasamuppāda).

3 ceased saṃyojana of sotāpanna:

Pāli translation (by saṃyojana context's sequence) of first 3 saṃyojana that are destroyed by sotāpanna should be:

Micchādiṭṭhi causes vicikicchā and sīlabataparāmāsa.

The explanation:
Misunderstanding the relativity (causes and effects) causes doubting the relativity and causes doing wrong physical verbal&bodily actions (kāya&vacī-viññatti-cittajarūpa) that cause low-quality resultant-minds&kammaja-rūpa, such as hell realm, etc.
The relativity in buddhism is paṭiccasamuppāda (the dependent origination). Micchādiṭṭhi is in every saṃyojana step (avijjā, taṇhā, upādāna) of paṭiccasamuppāda, see the reference sutta here.

3 bodhisattas:

From Thūparahasuttaṃ, Navakaniddeso, and Buddhavaṃso:

1. Sammā-sambuddha-bodhisatta
   The person who decided to keep the tree public profits. He ready to enlighten before he makes that decision, but his the public help skills (30 pāramī) are not ready yet. At least 4 asaṅkhaya + excess 100 thousands mahākappa are required to develop these public help skills (30 pāramī).
2. Pacceka-sambuddha-bodhisatta
   The person who decided to enlighten by himself, without the support of Sammā-sambuddha-bodhisatta's teaching. And he decided to keep just the tree self profits, only his profits, too. He not ready to enlighten, but he trying to done it by himself, so he need longer time than sutabuddha to trial and error of enlightenment skill. At least 2 asaṅkhaya + excess 100 thousands mahākappa are required to develop by himself the trial and error of enlightenment skill.
3. Sāvaka-bodhisatta (sutabuddha)
   
   1. Assistant sāvaka The person who decided to keep the tree public profits by supporting the sammā-sambuddha-bodhisatta. They were the buddha's supporter. He ready to enlighten before he makes that decision, but his the public help skills (30 pāramī) are not ready yet. At least, excess 100 thousands mahākappa are required to develop these buddha supporter skill. The most of this kind are 500 thera/therī in 1st saṅgāyanā, which appeared in thera/therī-gāthā/apādāna. IMO, these cannons are their biography like a board of committee list in the company's meeting, and included their dead teachers' biographies, such as sāriputta and moggallāna. The same thing appear at the fist page of parivāra of upāli also. So, the 500 thera/therī in 1st saṅgāyanā must very give precedence to the profile of the quorum, like the appeared text in every gāhā, that thay all were 6 abhiññā and 4 paṭisambhidappattā people. Another, IMO, this kind included the very important sāvaka after 1st saṅgāyana, too, such as some skillful monks who I can not specify them but by the logic, they should be to keep the buddhism age going on, until 5000 years will finish.
   2. General sāvaka The person who decided to keep just the tree self profits by less supporting to the sammā-sambuddha-bodhisatta. No specified time of development for this sāvaka kind.

Satta profit thought schedule:

Sammā-sambuddha-bodhisatta & Assistant sāvaka=Practiced 3 higher training =leading the public to main profit:

1. main&support public profit.
2. main&support self profit.

Pacceka-sambuddha-bodhisatta & General sāvaka=Practiced 3 higher training =leading only self to main profit:

1. main&support self profit. Same time.
2. main&support public profit. Same time.
3. main&support self profit & public profit. Same time.

Eternalism=Sassata-diṭṭhi=Practicing 3 lower training=Leading to heaven:

1. must future profit.
   1.1. maybe self profit. 1.2. maybe family/familiar profit. 1.3. maybe public profit.
2. maybe present profit.
   2.1. maybe self profit. 2.2. maybe family/familiar profit. 2.3. maybe public profit.

Nihilism=Uccheda-diṭṭhi=Lacking 3 lower training=Lead to hell:

1. must present profit.
   1.1. maybe self profit. 1.2. maybe family/familiar profit. 1.3. maybe public profit.
2. maybe future profit.
   2.1. maybe self profit. 2.2. maybe family/familiar profit. 2.3. maybe public profit.

** above both micchādiṭṭhi schedule lists look inclined self profit first, because of sakkāya-diṭṭhi in 10 saṃyojana.

So, I wrote above:

They try every method to keep there child's life without any conflict to relativity cessation (nirodhavara paṭiccasamuppāda=nirodhasacca&maggasacca).

Mettā VS Mettā Jhāna VS Mettā Meditation VS Karuṇā VS Viewing "women" as "mothers"

Viewing "women" as "mothers"

Viewing "women" as "mothers" appeared in Bhāradvājasutta which is not taught about metta, but that sutta was teaching about ordained life keeping (5 saṃvaya):

4. “Great King, the Blessed One who knows and sees is worthy and rightfully enlightened has said: ‘Monks, think of them who are like your mothers as your mother, of them who are like your sisters as your sister, of them who are like your daughters as your daughter. This is the reason for the young monks with black hair, in the prime of youth, not to enjoy sensual pleasures, to devote their life to lead a complete and pure holy life until the end of their lives.”

Mettā VS Mettā Jhāna VS Mettā Meditation & Karuṇā

Metta is wishing to give happiness to the other living life(s).

Mettā jhāna is perfect and successful concentration that focusing in a living life by that wishing-to-give-happiness-method.

Mettā Meditation is that mettā jhāna in advance. The mettā practitioner who attained mettā jhāna in a person, will meditate in the other persons more to attain mettā jhāna in each person, or groups. They will meditate like that until they can attain mettā jhāna in every people as the same quality/volume/feeling/etc. This is called sīmasambheda (mettā limitation cessation).

Karuṅā is wishing to help one cease from suffering, pain, hurt, etc.

So, in venāgasutta:

Here, brahmin, in the morning I put on robes and taking bowl and robes go for alms to the village or hamlet relying on which I abide. After the meal is over and returning from the alms round, I roam in that forest stretch. Finding a heap of grass or leaves, I collect them and sit on them making a cross legged position, keeping the body straight and establishing mindfulness in front. Then I abide pervading one direction with loving kindness, so to the second, the third, the fourth, above, below and across, in every respect, on the whole, entirely grown great, immeasurable and without anger [=sīmasambheda].

The part of purification, CHAPTER IX, THE DIVINE ABIDINGS (Brahmavihára-niddesa) page 291 already explained very well. But I recommend pāli version, because it is easier to understand the relativity of pāli words.

Mettakathā in K.N. Paṭisambhidāmagga is very well one.

Do beings have control where they get re-incarnated

It is possible, however it is off chance.
How about that off chance possible?
The reincarnator must does:

1. Much enough merit.
   Because the merits cause the rebirth in a new good life, such as a human life, angel.
   See: K.N.Dhammapada's Commentary Patipūjikā, and chaddanta-jātaka's commentary.
2. Very strong efforts of mind's desire, intention, management, inspiration, decision, etc, to act about "specified new life" in every life's moments, until he die.
   Because the strong efforts to keep regularly actions that cause of target new life, will send you to be the specified new life, as a director. It is like a transgender man who use every second of life to act like a woman.
   See: A.N. Sattakanipāta Saṃyogasuttaṃ.
3. Die just in the same millisecond of new life fertilization.
   Because the dead-mind is immediate contiguity cause of rebirth-mind. And mind arising and vanishing is very fast (over trillions times per snap finger).
   See: Sanṅgaha 4th chapter.

However it is still very hard, so buddha taught in Pansu Suttas:

"The great earth is far greater, lord. The little bit of dust the Blessed One has picked up with the tip of his fingernail is next to nothing. It doesn't even count. It's no comparison. It's not even a fraction, this little bit of dust the Blessed One has picked up with the tip of his fingernail, when compared with the great earth.
"In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among human beings. Far more are the beings who, on passing away from the human realm, are reborn in the animal womb... in the domain of the hungry ghosts.

You can see that it is very very hard to success. And all the way, you still will be old and dead after that. So, theravāda buddhism never support whole rebirth and reincarnation. We have jātaka, rebirth cannon, just for an inspiration and faith in buddha's ability and experience.

Nowhere you can avoid the suffering, if you still rebirth

This image captured from TEACHING & TRAINING book of Pa-auk monastery:

Dependent origination and wrong view (paṭiccasamuppāda&diṭṭhi)

buddha summed in jaggikāvasathasutta, which you require (but still no translated version in enlish, why?):

sujātā ānanda upāsikā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā.
Ānanda, dead Sujātā-upāsikā already ceased 3 saṃyojana (sakkāya-diṭṭhi, vicikicchā, sīla-bataparāmāsa), she is sotāpanna, would not fall from sotāpanna state, and is sure of enlightenment (higher level) in the future.

The translation trick:

Pāli translation (by saṃyojana context's sequence) of first 3 saṃyojana that are destroyed by sotāpanna should be:

Micchādiṭṭhi causes vicikicchā and sīlabataparāmāsa.

The explanation:

Misunderstanding the relativity (causes and effects) causes doubting the relativity and causes doing wrong physical verbal&bodily actions (kāya&vacī-viññatti-cittajarūpa) that cause low-quality resultant-minds&kammaja-rūpa, such as hell realm, etc.
The relativity in buddhism is paṭiccasamuppāda (the dependent origination). Micchādiṭṭhi is in every passion step (avijjā, taṇhā, upādāna) of paṭiccasamuppāda, see the reference sutta the the end of this answer.

The example:

While a child who can do multiplication and addition but he understand only the additive rule of the mathematics. When he receive problem test sheet "3+3x3" and he misunderstood "I can do", then he write the wrong answer "18" because he wrongly thought '(3+3)x3' but it must be '3+(3x3)'. He may doubt "should I multiply first or add first?". In the end, the teacher gave him fail for that answer.
You can see that whole misunderstood, wrong answer, wrongly thought, doubt, and fail come from Misunderstanding the relativity.

The reference:

In samanupassanāsutta showed avijjā-upādāna co-nascently cause (sahajāta-paccaya) diṭṭhi-upādāna (diṭṭhupādāna, sīlabatupādāna, attavādupādāna), taṇhā, vedanā, phassa, etc. So, this sutta showed micchādiṭṭhi is in every passion step of paṭiccasamuppāda (the dependent origination):

(sakkāya-diṭṭhi-upādāna:)‘Intentions from self, or an intending self, or in self intentions, or in intentions self.’ Reflect.
...
The ordinary person touched (phassa) by ignorance (avijjā-upādāna) and feeling (vedanā) in accordance, it occurs to him ‘I be (by bhava-taṇhā)’, or ‘This is my (by upādāna) self (maybe by attavāda),’ or ‘I will be,’ or ‘I will not be (by vibhava-taṇhā),’ or ‘I will be material,’ or ‘I will be immaterial,’ or ‘I will be perceptive,’ or ‘I will be not perceptive (saññā),’ or ‘I will be neither perceptive nor non-perceptive.’
(Above quote paragraph included diṭṭhupādāna, sīlabatupādāna, and attavādupādāna automatically, because of previous quote which appear before this quote in the same sutta. So buddha use "the ordinary person" instead of "ariyasāvako". But in the other paṭiccasamuppāda sutta maybe not auto include those 3 upādāna, because the buddha may taught to sotāpanna-ariyasāvaka, or above, who perfectly and completely ceased those 3 upādāna.)

So, you can see whole dhamma which I quoted above in 1st-3rd pañcaverabhayasutta:

I

2. The householder Anāthapiṇḍika (sotāpanna) approached the Blessed One, worshipped and sat on a side.

...

3. “Householder, when the five dreadful fears are appeased and if you are endowed with the four factors of one who has entered the stream (sotāpanna) of the Teaching and if you wisely see and penetrate the right path, if you desire, could declare, ‘I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment (higher level) in the future.’

...

5. “Householder, a destroyer of living things is in fear of having destroyed living things in this life and he dreads and fears the next and experiences mental unpleasantness and displeasure. Someone abstaining from destroying living things is appeased from this dread and fear.

... one who has taken the not given ... one misbehaving sexually ... one telling lies ... one taking intoxicating drink... (5 sīla)
II

11. “Here householder, the noble disciple has unwavering faith in the Blessed One ... the Blessed One’s Teaching ... The disciple monks ... perfect virtues desired by the noble ones... (vicikiccha-saṃyojana cessation)

III
... the noble disciple wisely considers this same depandent origination (paṭiccasamuppāda)...

17. “Such as on account of ignorance arise determinations...

So, buddha summed in jaggikāvasathasutta, which you require (but still no translated version in enlish, why?):

sujātā ānanda upāsikā kālakatā tiṇṇaṃ saññojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā.
Ānanda, dead Sujātā-upāsikā already ceased 3 saṃyojana (sakkāya-diṭṭhi, vicikicchā, sīla-bataparāmāsa), she is sotāpanna, would not fall from sotāpanna state, and is sure of enlightenment (higher level) in the future.

Jhana Mastery Of Reflection Meditation

Pa-auk monastery tradition:

If you ask this question at pa-auk, they will recommend "you should in meditation, first". Because mind and minds factor arising are very fast and complex. So, it is not possible for no-attained-jhāna-person to clearly understand jhāna factors. And I am agree with that recommend, too.
This image captured from TEACHING & TRAINING book of Pa-auk monastery:

From path of purification pāli, pathavīkasiṇaniddesa:

ayaṃ panettha atthappakāsanā, paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri pañca vā javanāni javantiฯ tato dve bhavaṅgāni, tato puna vicārārammaṇaṃ āvajjanaṃ, vuttanayāneva javanānīti evaṃ pañcasu jhānaṅgesu yadā nirantaraṃ cittaṃ pesetuṃ sakkoti, athassa āvajjanavasī siddhā hotiฯ

Translation:

1. Emerges 1st jhāna, then...
2. Bhavaṅga-minds auto arising, break it, then ...
3. Thinking of vitakka by only 4-5 javana-minds arising, then...
4. Agree only 2 bhavaṅga-minds arising, break it, then...
5. Thinking of vicāra by only 4-5 javana-minds arising, then...
6. Loop 4-5 steps by 5 jhāna-elements' sequence, until you will attain Jhana Mastery Of Reflection.

How to notice the Jhana Mastery Of Reflection attainment?

General person use 7 javana-minds arising per thought and uncountable bhavaṅga arising between thought, but the jhāna-master must use lesser javana-minds and lesser bhavaṅga-minds to take mastery jhāna.
The practitioner attained right, exact Jhana Mastery Of Reflection, when he can meditate Jhana Mastery Of Reflection follow above step without any getting struck, such as more than 2 bhavaṅga-minds arising or more than 4-5 javana-minds arising.

Still doubt?

There are many jhāna masters at Pa-Auk Forest Monastery. This is better way, because below quote was written in the path of purification page 94:

So if someone with cankers destroyed is available, that is good. If not, then one should take it from a non-returner, a once-returner, a stream-enterer, an ordinary man who has obtained jhána, one who knows three Piþakas, one who knows two Piþakas, one who knows one Piþaka, in descending order [according as available]. If not even one who knows one Piþaka is available, then it should be taken from one who is familiar with one Collection together with its commentary and one who is himself conscientious. For a teacher such as this, who knows the texts, guards the heritage, and protects the tradition, will follow the teachers’ opinion rather than his own. Hence the Ancient Elders said three times, “One who is conscientious will guard it.”

For alternative translation see:
https://buddhism.stackexchange.com/a/23977/10100
For word definition:

1. http://www.palikanon.com/english/sangaha/chapter_1.htm
2. http://www.palikanon.com/english/sangaha/chapter_2.htm
3. http://www.palikanon.com/english/sangaha/chapter_3.htm
4. http://www.palikanon.com/english/sangaha/chapter_4.htm
5. https://www.accesstoinsight.org/lib/authors/nanamoli/PathofPurification2011.pdf

What does the first para of Lonaphala Sutta mean?

Translation:

Bhikkhus, if someone says: "how many actions a person done are how many results a person get back". Bhikkhus, if that be so, there is no meditation for enlightenment and there is no apparent path to end suffering rightfully.
Bhikkhus, if a person says: "how many actions a person done, only results which possible to get back, are how many results a person get back". Bhikkhus, if that be so, there is no meditation for enlightenment and there is no apparent path to end suffering rightfully.
http://www.84000.org/tipitaka/read/v.php?B=20&A=6567&Z=6647&eng=metta_e
(I modified from that link.)

Why I translate like that?
I combine above titles with their explanation below. Because in ancient theravāda study system culture, sutta's context must relate each others. This is called tanti-bhāsā.

Here bhikkhus, a certain person doing a trifling evil action would pull him to hell. Here bhikkhus, a certain person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.
Bhikkhus, what kind of person doing a trifling evil action, on account of it, be pulled to hell?.
Here bhikkhus, a certain person is undeveloped, in body,2 virtues,2 in mind,[3] in wisdom,[4] is insignificant with a small self[5] living in unpleasantness. Bhikkhus, such a person doing a trifling evil action would pull him to hell (uppapajja-vedanīya; this life's and hell in next life's results of puthujana are possible to get back).
Bhikkhus, what kind of person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent?
Here bhikkhus, a certain person (ariya) is developed, in body, virtues, in mind, in wisdom, is with a significant self immeasureable and living in pleasantness. Bhikkhus, such a person doing a trifling evil action of the same nature would feel it here and now (diṭṭhadhamma-vedanīya; this life's results of ariya are possible, but hell in next life is impossible) and mostly nothing would be apparent.

So, "how many actions, ditthadhamma-vedanīya and hell in upapajja-vedanīya, a person done, only results which possible to get back, are how many results a person get back". (puthujana can get both diṭṭhadhamma-vedanīya and hell in upapajja-vedanīya back, but ariya can get just diṭṭhadhamma-vedanīya back.)
Therefore buddha taught in Cakkhu Sutta:

4. “Monks, if anyone takes faith and is settled in these things (be sotāpanna-ariya), it is said he lives in conformity with faith, has entered the righteous way, the way of Great Beings, has gone beyond the field of ordinary man, and it is not possible that he is doing actions that lead to hell, the animal womb, or the sphere of ghosts be born there. It is not possible that he should die without realizing the fruits of entry in the stream of the Teaching.

Answer of "How do we guarantee the accuracy and validity of Buddhist scriptures?"

How do we guarantee the accuracy and validity of Buddhist scriptures?

We guarantee it by the mukkhapātha tradition and inherit study tradition of ancient theravāda society. We strongly keep these traditions through over 2600 years of buddhism's lifetime.
There were too many rules in vinaya, suttanta, and historical evidences showed the ancient theravāda tradition has being serious to protect the original pāli cannons by reciting and memorizing.

Some of these statements [seem] closer to fantasy, supernaturals, assumptions and speculations;

How do we guarantee that fantasy, supernaturals, assumptions and speculations in sutta are not buddha's teaching?
Buddha was not Galileo Galilei, who died because of annihilationism. Buddha teaching is in the middle of eternalism and annihilationism. So, until the fantasy, supernaturals, assumptions and speculations can be possible by the logics, causes and effects or dependent origination (not only by sensual evidences), no need to deny them all.

and few are false statements (e.g "thoughts are generated in heart" is mentioned in Abhidharma).

It is just the western bad reading and studying system that make misunderstanding like that.
The fact is nothing conflicted between "thoughts are generated in heart" of abhidhamma and "thoughts are generated in brain" of biology.
Because abhidhamma taught "thoughts are generated in heart, and that thoughts (and kamma, utu, āhāra) generating brain (cittajarūpa), too".
So the psychology:

positive thinking has a lot of health benefits.

And the medical profession:

Most of the tension that occurs in your brain comes from negative thoughts that ruminate in your head.

If you have the question more about the vegetative state or the amnesia-patient, see my answer in this topic.

Also information extracted from Buddhist scriptures are mixed with Hindu concepts as milk and water.

The buddhist scriptures trying to fix the problem formed from Hindu concepts. But you biasing. So you concluded and decided like "Buddhist scriptures are mixed with Hindu concepts as milk and water".

(most of original Buddhist scriptures were destroyed in Thakshila).

You were wrong. Buddhist scriptures keeping by mukkhapātha tradition]1 and inherit study tradition of ancient theravāda society. So, where is ancient theravāda generation, there is Buddhist scriptures. Therefore, fire can't burn ancient theravāda's buddhist scriptures.

In the kalama sutta it mentions that to completely depend on scriptures is useless.

In vinaya rules, kīṭāgirisutta, too many sutta^[1][2] and ancient tradition, buddhist people must recited, memorized, and understood pāli scriptures. So, you are misunderstood kalamasutta. In ancient theravāda tradition these whole scripture evidences must not conflict each other because while reciting the answer will appear in each evidence context. Who misunderstood them as conflict each other, he showed himself that he never recited, memorized, and understood tipitaka.
For kalamasutta, it's context already showed "don't just blind faith in scriptures, but comprehension the fact benefits that you can get from the scriptures".

So how it can be verified statements exactly from Buddha himself (not as a label or maintain faith) just to get progress of right learning and confidence?

Act like buddha taught in kālāmasutta:

1. Practice yourself to translate whole pāli scripture, included abhidhamma, commentary, and sub-commentary.
2. Aovid from the other's translation,
3. but listen them all as much as you can without any bias, although you never ever trust them.
4. Decide them when you perfectly and completely studied and understood their aspect and evidence.

In my experience, I studied pāli then recite, memorize, and comprehension some important sutta by myself before decide to translate each word meaning in each sutta.
I read commentary directly. I study very simple parts of science, biology, physic, and chemistry.
I often make research of the anti-abhidhammist's evidences.
So, I still stand by the ancient theravāda tradition with a very strong decision, because I still trying to listen and prove every evidences which I can from every teachers, not just the ancient theravāda tradition teachers, and the best benefit still being in ancient theravāda tradition.

Buddhism has history of 2500 years, and scriptures were produced around 300 years after death of Buddha. So how do we guarantee the accuracy and validity of thousands of Buddhist scriptures?

The physical scriptures produced around 450 years, but the study system produced from buddha's living time. You can make your own assumptions. But I will trust just the evidences, history, and appearing culture.
Why the western buddhist professors and students usually stand by the assumptions more than the evidences? Because of their bias about the suffering, such as Crusades or dark age, from their ancient religious, right? Do they forgot that buddhism is not their ancient religious?

Does kama have a place in the life of a practitioner after losing kamacchanda?

Since kamacchanda is one of the five hindrances, it seems to be something to overcome.

Yes, it is. Such as nivaraṇapabba (hindrances title) in mahāsatipatthānasutta.

Does that mean then that there is no more place for art and beauty in the life of a practitioner after the first jhana, according to Buddhist teaching?

Yes, it is till that practitioner still can keep his jhāna. But it is still can return when he loose his jhāna. Because jhāna-mind just arise instead of hindrance-mind, jhāna-mind does not destroyed chance to arising of future hindrance. It is a duty of vipassana. However, jhāna is required, for vipassanā of taṇhācarita-puggala.

Or can you have a healthy relationship with kama?

Yes, the practitioner can practice the right mettā, without kāmacchanda. But the practitioner must be smart to choose his friends (be able to all ariya)/partners (be able just for sotāpanna and sakadāgāmī), too.

Is taking pleasure in a tree or a conversation with a friend kamacchanda?

It is up to the practitioner's present, arising, mind factors on that time. See my answer about chanda here to understand about chanda.

Chanda (Interest) VS Kāmacchanda (Attachment) VS Kusala-chanda (Non-Attachment)

Chanda = will; aspiration, being interest.
Kāmacchanda = akusala-chanda = will+sensual desires, aspiration of sensual desires. interest and attaching, needing.
Kusala-chanda = will+wholesome mind and mind factors, aspiration of wholesome mind and mind factors. Being interest but not attaching, ready for giving.
You can found them in AN 10.51, PTS: A v 92, Sacitta Sutta:

{51.1} Sace bhikkhave bhikkhu paccavekkhamāno evaṃ jānāti abhijjhālu bahulaṃ (=kāmacchandho) viharāmi byāpannacitto bahulaṃ viharāmi thīnamiddhapariyuṭṭhito bahulaṃ viharāmi uddhato bahulaṃ viharāmi vicikiccho bahulaṃ viharāmi kodhano bahulaṃ viharāmi saṅkiliṭṭhacitto bahulaṃ viharāmi sāraddhakāyo bahulaṃ viharāmi kusīto bahulaṃ viharāmi asamāhito bahulaṃ viharāmīti tena bhikkhave bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando (=kusala-chanda) ca vāyāmo ca ussāho ca ussoḷhi ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ
When reflecting if the bhikkhu knows, for most of the time I abide coveting (=abhijjhālu=kāmacchanda), abide with an angry mind, abide with sloth and torpor, abide restlessly worrying, abide with doubts, abide with hatred, abide with a defiled mind, abide with a violent angry body, abide lazy and distracted, he should arouse a lot of desireinterest (=kusala-chanda), effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things.

Note: In this sutta, buddha used 'abhijjhālu' word instead of 'kāmacchanda' word to avoid the confusion between kusala-chanda (kāmacchanda) and akusala-chanda (chando in above sutta). It likes an avoiding confusion between made-known-viññāṇa (object) and knowing-viññāṇa (subject), when buddha used 'viññāṇa' word as object (focused point) of the practitioner, 'citta' word as the practitioner (focusing doer/undoer;subject) in anattalakkhaṇasutta.

In path of purification:

chanda:

150. (xxviii) Zeal (desire) is a term for desire interest to act. So that zeal has the characteristic of desire interest to act. Its function is searching for an object. It is manifested as want for an object. That same [object] is its proximate cause. It should be regarded as the extending of the mental hand in the apprehending of an object.

kāmacchanda:

162. Of these, greed has the characteristic of grasping an object, like birdlime (lit. “monkey lime”). Its function is sticking, like meat put in a hot pan. It is manifested as not giving up, like the dye of lamp-black. Its proximate cause is seeing enjoyment in things that lead to bondage. Swelling with the current of craving, it should be regarded as taking [beings] with it to states of loss, as a swift-flowing river does to the great ocean.

kusala-chanda:

143. (xiii)–(xv) By its means they are not greedy (na lubbhanti), or it itself is not greedy, or it is just the mere not being greedy (alubbhana), thus it is non-greed (alobha). The same method applies to non-hate (adosa) and non-delusion (amoha) [na dussanti, adussana = adosa, and na muyhanti, amuyhana = amoha (see §§171,161)]. Of these, non-greed has the characteristic of the mind’s lack of desire for an object, or it has the characteristic of non-adherence, like a water drop on a lotus leaf. Its function is not to lay hold, like a liberated bhikkhu. It is manifested as a state of not treating as a shelter, like that of a man who has fallen into filth.

You can also see the abhidhammatthasaṅgaha for more information and relativity of chanda compare with lobha (kāmacchanda).

Buddhism and theory of relativity

There are uncountable relativity appear in the last cannon of tipitaka, paṭṭhāna-abhidhamma.

So, the theory of relativity appeared in a little part of abhidhamma, such as utujarūpa of rūpa section:

In physic:

e = m x c²

Can convert to abhidhamma as:

utu = pathavī x utujarūpa arising rate².

Note:

utu = thermal energy (in abhidhamma where is thermal energy, there are the other energies, such as pathavī, āpo, tejo, vāyo, vaṇṇa, sadda, ganda, rasa, and ojā, too. But some of them may be not appear to senual organs).

pathavī = mass.

utu-ja-rūpa = new arising form that is caused by thermal energy of the other form.

utujarūpa arising rate = rate of arising and vanishing of each utu-ja-rūpa.

In abhidhamma, mind arising is fastest (more than a trillion times per finger stroke), the form is slower 17 times (17 mind arose = 1 form vanished).

Also, in the path of purification, CHAPTER XX — PURIFICATION BY KNOWLEDGE & VISION OF WHAT IS AND WHAT IS NOT THE PATH 4. Comprehension of the material page 22, wrote:

There are 4-5 inherited generations of kamma-paccaya-āhāra-samuṭṭhāna, kamma-paccaya-utu-samuṭṭhāna.

There are 2-3 inherited generations of citta-paccaya-āhāra-samuṭṭhāna, citta-paccaya-utu-samuṭṭhāna.

There are 12 inherited generations of āhāra-paccaya-āhāra-samuṭṭhāna (however, depending on the quality of āhāra).

There are uncountable inherited generations of utu-paccaya-utu-samuṭṭhāna (depending on utuniyāma+bījaniyāma).

There are 12 inherited generations of utu-paccaya-āhāra-samuṭṭhāna.

The bold quote above is used in nuclear reaction.

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However, theravāda buddhism trying to solve, avoid, and get out of every problem (suffering), so buddha and commentary did not explain too much about the form, because it is just 1 of 5 aggregates, 1 of 3 bhava. Therefore buddha and commentary have to spend the explaining time to the other parts of problem (suffering), too. But science, which formed from Capitalism culture, spending too much time with just form part (5 kāmaguṇa), which can sensed at the sensual organs (5 āyatana) by 5 sensual viññāṇa. Because the people in capitalism can't clearly comprehension the whole problem system (suffering in paṭiccasamuppāda cycle).

So buddha taught in Siṃsapāvana Sutta:

"What do you think, monks: Which are more numerous, the few simsapa leaves in my hand or those overhead in the simsapa forest?"

"The leaves in the hand of the Blessed One are few in number, lord. Those overhead in the simsapa forest are more numerous."

"In the same way, monks, those things that I have known with direct knowledge but have not taught are far more numerous [than what I have taught]. And why haven't I taught them? Because they are not connected with the goal, do not relate to the rudiments of the holy life, and do not lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. That is why I have not taught them.

"And what have I taught? 'This is stress... This is the origination of stress... This is the cessation of stress... This is the path of practice leading to the cessation of stress': This is what I have taught. And why have I taught these things? Because they are connected with the goal, relate to the rudiments of the holy life, and lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. This is why I have taught them.

"Therefore your duty is the contemplation, 'This is stress... This is the origination of stress... This is the cessation of stress.' Your duty is the contemplation, 'This is the path of practice leading to the cessation of stress.'"

M.N. 1/3 mūlapariyāyasutta translation

Most of devaputtamāra appear in tipitaka. Even commentary explained just a little bit as "'pajāpatiṃ' (in mūlapariyāyasutta) means māro. One explained 'pajāpatiṃ means mahārājā, the leader of each deva group, but the great commentary already denied that explanation because mahārājā already included in 'deve' word, above. So māro means pajāpati in this sutta by leading of lives, pajā. Where is him? He is in the sixth heaven realm. Actually, there is vasavattirājā on that realm. One explained 'māro is the leader of his people in a part of that realm like a crown prince in colony'".

http://84000.org/tipitaka/read/attha_page.php?book=7&page=36&pages=1&edition=roman

How to practice Mindfulness of Breathing From the Beginning

While you control your breathing or focus to your whole body, you losing to focus the breath at nose's tip point. So the right practice is not control your breath or focus to your whole body, but just discerns your breath at the nose's tip point. And do not focus the nose's tip or nose's tip touching, just focus on the entire breath that touching at only nose's tip, not whole respiratory:

The ānāpānassati-pabba is sequences of practice:

1. Monitoring the breath:

"Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.'

2. Then the breath going to be fainter and shorter:

Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.'

3. Then the breath maybe disappear because of the practitioner's weak mindfulness, breath still going on but he can't see it. So he has to train his mindfulness to be stronger mindful on fainter and shorter breath by making more focus on breath's touching point, the tip of nose:

He trains himself, 'I must sensitively discerns the entire breathing when I will breathe' He trains himself, 'I must sensitively discerns the entire breathing when I will breathe.'

He trains himself, 'I will breathe in calming breath.' He trains himself, 'I will breathe out calming breath.'

For more the tricks of 1st step, when the practitioner forget to focus on breath, the 2nd step, when the breath disappear, you can see in the path of purification, ānāpānassatikathā, CH. VIII (9) Mindfulness of Breathing 259.

There is a trick in mahāsatipaṭṭhānasutta ānāpānapabba's commentary, too.

Note 1: Touching is not breath. Breath appear because of breath touching at nose's tip. So, the practitioner focusing on only breath at only nose's tip, not on touching or nose's tip.

Note 2: Also, breath appear at the whole respiratory, such as throat or lung, but don't focus on it, because the practitioner practicing concentration meditation, so too much breath touching point will make the practitioner distraction.