[Lal]

Let me first summarize your position regarding the following issues. These are from your comments above.

1. Anapanasati or Satipatthana are equivalent in the sense that either one can be used to attain all magga phala, including the Sotapanna stage. They are essentially the same.

2. A puthujjana (average human) can attain the Sotapanna stage by using Satipatthana.

3. The following is the sequential process to attain any magga phala.

• Steps 1-4 (Kāyānupassanā): Mindful breathing anchors the mind and fulfills the contemplation of the body.
• Steps 5-12 (Vedanā and Citta): As the mind settles, one observes feelings and the state of mind, fulfilling the second and third foundations.
• Steps 13-16 (Dhammānupassanā): This is where your assumption that breath meditation is “just Hindu Samatha” is explicitly refuted by the Sutta text. Steps 13-16 unequivocally require Vipassana: contemplating impermanence (aniccānupassī), fading away (virāgānupassī), cessation (nirodhānupassī), and relinquishment (paṭinissaggānupassī).
• The Culmination: MN 118 explicitly states that fulfilling the four foundations of Satipatthana brings the Seven Factors of Awakening (Bojjhanga) to perfection. Perfecting the Bojjhanga leads directly to true knowledge and liberation (Vijjā and Vimutti—i.e., magga phala).

4. Kāyānupassanā (First Tetrad): Using the physical breath (long/short) as a primary anchor to tranquilize the bodily formations (kāya saṅkhāra).

Kāyānupassanā (contemplation of the body) involves objectively observing the physical body and its processes as they are, without attaching a sense of “self” to them. According to the Mahā Satipaṭṭhāna Sutta (MN 10 / DN 22), this specifically includes the observation of:

• The process of breathing (Ānāpāna)

• Physical postures (walking, standing, sitting, lying down)

• Clear comprehension in daily physical activities (Sampajañña)

5. Kāya saṅkhāra: In the specific context of meditation and breathing, we do not need to guess what kāya saṅkhāra is, because the Buddha explicitly defined it in the Cūḷavedalla Sutta (MN 44).

When Visākha asks the exact same question you just asked: “But, lady, what are bodily formations?” (Katamo panāyye, kāyasaṅkhāroti?), the Arahant nun Dhammadinnā replies (and the Buddha later completely endorses her exact words):

• “In-breathing and out-breathing, friend Visākha, are bodily formations.” (Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro).

Visākha then asks why they are bodily formations. She replies:

• “In-breathing and out-breathing are bodily, these are states bound up with the body; that is why in-breathing and out-breathing are bodily formations.”

Therefore, in the context of the first tetrad of Ānāpānasati (MN 118), when the practitioner trains to “tranquilize the bodily formation” (passambhayaṃ kāyasaṅkhāraṃ), they are doing exactly what MN 44 describes: calming the physical in-and-out breath until it becomes profoundly subtle, which in turn tranquilizes the physical body, leading to samādhi.

This explanation is fully internally consistent with MN 118, completely consistent with MN 44, and consistent with the Mahā Satipaṭṭhāna Sutta (MN 10).

__________

Based on your comments (some of which are quoted above), is it reasonable to conclude the following, which can be used as the basis of our discussion?

1. Without starting with breathing (Ānāpāna), it would not be possible to complete the other steps in #3 in my list above. Thus, attaining even the Sotapanna stage would not be possible without that first step.
2. Those necessary steps only involve contemplation of the physical body.
3. Kāya saṅkhāra = In-breathing and out-breathing.
4. Then, as the mind settles, one observes feelings and the state of mind, fulfilling the second and third foundations, i.e., Vedanānupassanā and Cittānupassanā.
5. Finally, Steps 13-16 (Dhammānupassanā) unequivocally require Vipassana: contemplating impermanence (aniccānupassī), fading away (virāgānupassī), cessation (nirodhānupassī), and relinquishment (paṭinissaggānupassī). Thus, in these final steps, one attains any of the four magga phala, using the contemplation of impermanence (aniccānupassī).

[Lal]

Thank you! I need to clarify a couple of more points with you. After that, I will answer any specific questions you may have relevant to the discussion.

• The two issues you raised are irrelevant. It is not the method of how one reaches conclusions that matters; what matters is whether one has understood the material in the Tipitaka.
• Regarding the current discussion, what matters is whether one has understood the material in the Anapanasati Sutta and the Mahasatipatthana Sutta. Furthermore, the explanations must be consistent with other suttas.
• That is why I stated in the beginning that you can choose any method you prefer. I have only one method. That is to grasp the deeper meanings summarized in the suttas. Consistency across the Tipitaka is required, i.e., one’s explanation must be self-consistent (within the sutta) and consistent with other suttas.

You wrote on April 26, 2026, at 4:35 am: 

1. Kāyānupassanā (First Tetrad): Using the physical breath (long/short) as a primary anchor to tranquilize the bodily formations (kāyasaṅkhāra).

What do you mean by Kāyānupassanā and “the bodily formations (kāya saṅkhāra)“? Specifically,

• What do you contemplate when doing Kāyānupassanā? What is involved in Kāyānupassanā?
• What are “the bodily formations (kāya saṅkhāra)“? Please give some examples.

I will be traveling the rest of the day. After I read your response to the above questions, I will reply tomorrow.

[Lal]

I asked: “Can one attain the Sotapanna stage by using Satipatthana? “

• You wrote: Yes.

You also wrote: “The Tipitaka explicitly states that Satipatthana is the direct path (ekayano maggo) to purification and realization.”

1. That means Satipatthana is enough to attain all four magga phala, correct?
2. However, the Anapanasati Sutta also states that it leads to all magga phala.
3. Can you then explain the need for two types of Anapanasati and Satipatthana? 

[Lal]

I don’t think that is an explanation. We have all seen that “explanation.” I can do a simple Google search and find more than that. There is absolutely nothing new there. I have always wanted to discuss with those authors, but never got a chance. So, I appreciate this opportunity to get into the details.

• Please describe how each of those steps leads to magga phala. At least, just give an idea of how your steps lead to them.
• You can start by answering the following question (Yes/No): Can one attain the Sotapanna stage by using Satipatthana? 

[Lal]

I do not understand your prerequisites.

“What is the criterion of falsifiability for your phonetic “unpacking” method?”

• There is no such thing. I use the meanings of Pali words, as I understand them. 

“If we disregard standard linguistics, how does an outside observer objectively verify your translation of a word over someone else’s subjective interpretation?”

• You can use whatever linguistics you want. 

__________

Please explain your 16 steps. Remember, the whole idea is that someone reading it should be able to understand what you are saying. 

[Lal]

What matters is whether someone can understand the Buddha’s message. 

Please feel free to use any method you like. Let us first focus on your following claim:

1.  Anapanasati” (interpreted as breath meditation) leads to Arahanthood via fulfilling Satipatthana.

Now, please understand. Here, one uses only breath meditation, i.e., focus on the rising and falling of the breath through the nostrils. Please explain how it can first lead to the Sotapanna stage, and then to higher magga phala.

[Lal]

“Re 2 & 4. The prohibition of Sanskrit and evidence from the Tipiṭaka I have taken the liberty of combining these two points because, from an analytical perspective, they represent a single, shared methodological problem.”

• Those are not the same issues, even though related. So we should continue to address them separately.
• I would appreciate it if you could answer the question I asked regarding #4 of your original questions. Is breath (or kasina) meditation recommended by Buddhaghosa in the Tipitaka? If you say, “anapanapanasati” in the Tipitaka is the same as ‘breath meditation’, then please explain how it can lead to the fulfillment of Satipatthana (and Arahanthood) as explained in the Tipitaka.

Now, regarding your original question #3:

Again, to easily clarify the issue, let me ask a simple question: “Is ‘anicca‘ in the Tipitaka the same as ‘anitya‘ in Sanskrit?

 

[Lal]

1. “..do you personally endorse the premise that the Buddha lived in Sri Lanka and not in India?”

• No. I have not endorsed either view, i.e., whether the Buddha was born in Sri Lanka or India. Have you seen any on this website? 
• Furthermore, I don’t belong to any ‘movements.’ I appreciate the fact that Waharaka Thero uncovered many hidden aspects of Buddha’s teachings, and I am forever indebted to him for that. I also don’t think he intended to start a ‘movement,’ as such. He was simply teaching things he had uncovered. I am willing to learn from anyone, and I also try to uncover things on my own. 
• Our goal should be to fully uncover Buddha’s teachings, many of which have been hidden. I think there is still some left to uncover. I am amazed by the depth of the teachings.

2. You seem to believe in  Sanskrit root derivations. I do not. 

• The Buddha specifically prohibited translating his teachings into Sanskrit.  Sanskrit was called ‘Chandasa’ in the time of the Buddha.
• The following past discussion in the forum may help: “Sanskrit Prohibited.”

3. It is up to each person to decide whose interpretations are correct. I am not asking anyone to believe anything I write. A human is capable of making decisions on their own.

4. Yes. I claim so, and have provided evidence for my statements. For example, breath meditation and ‘kasina meditation’ using kasina objects such as a clay ball are Hindu meditations, and not Buddhist. Do you believe otherwise?

___________

Please feel free to comment and provide evidence supporting your comments, and include any evidence from the Tipitaka if it contradicts mine. I am willing to change my position if such evidence is provided. We are all trying to uncover the true teachings of the Buddha.

 

[Lal]

New:

Mahāvedalla Sutta – Sañjānātī, Vijānāti, Pajānāti

 

Revised:

Second Law Of Thermodynamics Is Part Of Anicca! | Pure Dhamma

[Lal]

Hello Damithu,

I would suggest you focus on your studies until the exam period ends. 

As a beginner in the pursuit of Buddha’s teachings, one would face many conflicting viewpoints. It may take some time to sort things out. It is best to do that after getting through the exam period.

First, some parts of the Buddha’s teachings are incompatible with modern science, even though science has gradually adopted certain aspects of them, especially in recent years. On the other hand, modern science has never conclusively disproven any aspect of Buddha Dhamma. I can help you deal with it by suggesting certain posts or sections in the website. 

Furthermore, Buddha’s teachings have been distorted over the past 2,600 years, and there are now many versions. Some are easy to reject, while others could be attractive depending on one’s views about the world. So, it is good to keep an open mind and examine different versions that seem logical. Once you get back to focus on Dhamma, don’t hesitate to ask questions on such issues as well. In the beginning of my journey, I went through that process for a couple of years. 

It is imperative to get through the school year and get good grades. Once it is out of the way, you can focus on Dhamma for a few months without distractions. We wish you well in those efforts!

[Lal]

I asked an AI bot and received the following answer:

What we know from sleep science

Two different ideas need to be separated:

1. Segmented sleep is real, but not required

Historically, many humans slept in two chunks with a calm wake period in between. This wasn’t forced; it emerged naturally in environments without artificial light.

Modern sleep research shows:

• When people live with only natural light, they often drift into a biphasic pattern

• The wake period is usually quiet, low-stimulation, and restful

• People don’t feel sleep-deprived afterward

This suggests segmented sleep is possible, not necessary.

2. Sleep continuity is important for most modern sleepers

For most people today, intentionally breaking sleep:

• Reduces total deep sleep

• Disrupts REM cycles

• Increases daytime sleepiness

• Can worsen mood and cognitive performance

Your brain does a lot of memory consolidation and emotional processing during uninterrupted sleep. Breaking it on purpose usually works against that.

What about waking up to “reflect”?

Here’s the key distinction:

✔️ If you naturally wake up and feel calm

A short period of quiet reflection, journaling, or meditation is usually harmless. This resembles the historical “first sleep / second sleep” pattern.

❌ If you force yourself to wake up

Setting an alarm or deliberately interrupting sleep to think or reflect is generally not a good idea. It fragments sleep architecture and can impair:

• Mood regulation

• Memory consolidation

• Immune function

• Cognitive clarity

Ironically, the very introspection you’re seeking becomes less clear when sleep is disrupted.

Practical guidance

If you’re considering experimenting with segmented sleep, the safest approach is:

• Let it happen naturally, not by design

• Keep the wake period dim, quiet, and low-stimulation

• Avoid screens

• Avoid clocks

• Return to bed when sleepy

If you’re waking up unintentionally and staying awake too long, that’s a different conversation. You may need to seek medical guidance.

[Lal]

What is the relevance of this post to Buddha’s teachings? 

[Lal]

New:

Vijānāti, Pajānāti, Abhijānātī – Better Levels of Human Understanding

Pure Dhamma Essays In Portuguese | Pure Dhamma

 

[Lal]

The above app is now available in a stand-alone web page: Pure Dhamma Essays In Portuguese | Pure Dhamma

• That link appears in the sub-menu below each post.

[Lal]

There is another way that scientists gain knowledge about animals that lived long ago without using radiocarbon dating. Scientists determined that dinosaurs lived tens of millions of years ago, not by radiocarbon dating but by other radiometric dating methods and geological context that operate on much older timescales using fossilized bones.

1. Why Fossils Last, but Steel Doesn’t

Steel is a manufactured metal that corrodes rapidly when exposed to water, oxygen, salts, and soil chemistry. It’s chemically unstable in natural environments.

Bones, on the other hand, don’t survive millions of years either—not as bone. Instead, they undergo:

Mineralization (permineralization):

• Groundwater carrying dissolved minerals flows through buried bone.

• The original organic material decays.

• Minerals (silica, calcite, iron, etc.) fill the pores or replace the bone molecule by molecule.

• Over thousands to millions of years, the bone becomes stone.

So a fossilized dinosaur “bone” is actually a rock shaped like a bone, not a preserved biological structure.

This is why fossils can last hundreds of millions of years while steel rusts away in tens of thousands of years.

2. Radiometric dating of igneous rocks

When molten rock cools into igneous rock, radioactive atoms become locked into the crystal structure. Over time, they decay at predictable rates. By measuring the ratio of parent isotopes to daughter isotopes, scientists calculate how long the decay has been happening.

Common isotope systems include:

• Uranium‑238 → Lead‑206

• Potassium‑40 → Argon‑40

• Rubidium‑87 → Strontium‑87

These isotopes have half‑lives from millions to billions of years, making them ideal for dating ancient rocks. Thus, the age of a fossilized bone is determined by the age of the rock that it is embedded in.

• This is how we know, for example, that the rock layers containing T. rex fossils are about 66–68 million years old, even though the fossils themselves can’t be carbon‑dated.

3. Most species never Fossilize

Fossilization is extremely rare. It requires:

• rapid burial

• low oxygen

• the right minerals

• stable geological conditions

• no erosion or destruction for millions of years

Most organisms die, decay, and disappear without leaving a trace.

Estimated numbers:

• Total species that have ever lived: ~1–4 billion

• Species known from fossils: ~300,000

• That’s less than 0.1% of all species in Earth’s history

So the fossil record is impressive, but it’s also incomplete by nature.

____________

I hope the above description provides a bit more information. It is good to get a general idea. But I don’t spend much time going into depth.

[Author]

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