Don't let the gloves intimidate you; the gloves are off.


[Home]  [Sutta Indexes]  [Glossology]  [Site Sub-Sections]


 

 [Dittha-Dhamma Loka-Dhamma]


 

Welcome Friend!

2019

newWhat's New?

Download the Latest Version of the Site: Grab a zip on the Git repo:
https://bitbucket.org/spacenick/themozone-utf8/downloads/

Individual articles can be linked-to by appending '#' sign plus the abridged form of the entry date [e.g. #O.2.21.19]
to the end of the url in the address bar.
For example: ~/dhammatalk/dhammatalk_forum/whats.new.htm#O.2.21.19

 


 

Oblog: [O.5.24.19] Friday, May 24, 2019 10:16 AM

Recommended video:

https://youtu.be/69MEq9SKJx8

Here is a good one by Bhante Punnaji answering questions about jhānas, especially the first jhāna. You need to forgive the weakness of his hearing; we all get old!

Very interesting is his understanding of Vitakka and Vicara (combined: conceptual thinking; separate as 'asking a question' and 'answering the question') which is very loose Pali, but very interesting as a description of the phenomena.

Also interesting is his dealing with Vicikicchā as being vascillation between Mano and Citta (the mind and the heart: emotions and reason) and his classification of citta as a disturbance of mind. This arises from a question about the meaning of 'citta ekodhi-bhava', where, in seeming contradiction to his idea of the unified mind and his statement that there is no 'citta' in any of the jhānas, the term used is 'citta'. Also we do have many cases of citta-vimutti as certainly a jhāna, possibly a synonym for Nibbāna.[1] After all, the term in the first jhāna isn't mano ekodhi-bhava.[2]

I have held, and have said it to him personally, that if he would have avoided his (to me) strange and mostly unexplained translations from the Pali, his thinking about the method is extremely helpful and mostly acceptable.

[1] See: AN 11.25, SN 4.41.7, AN 4.178 and many many others.
see also below: O.4.24.19

[2] I generally translate 'citta ekodhi-bhava' as 'become whole-heartedly single-minded' meaning that heart or mind, or heart and mind, the point is being set on one purpose: attaining the end of Pain. In this use, the idea would necessitate the unification of mind and heart. I am, frankly, of the mind that 'heart' and 'mind' are, as in English, more or less synonyms, with perhaps more emphasis on emotions for heart and reason for mind, but essentially interchangeable.

 


 

Oblog: [O.5.23.19] Thursday, May 23, 2019 8:30 AM

"Comprehending knowledge
is for the self-collected
not for the scatterbrained."

[AN 3.73] Mahānāma Sakka Suttaɱ Mahānāma the Sakkyan, the M. Olds translation.
Linked to the Pali, the Woodward translation and the Bhikkhu Thanissaro translation.
Ananda instructs the Buddha's uncle Mahānāma concerning the morality, serenity and wisdom of the seeker and the morality, serenity and wisdom of the adept.

Mahānāma asks the question: "Which comes first? Knowledge [ñāṇa] or Serenity [samādhī]. This is another way of asking which comes first samatha [calming down] or vipassana [insight].

Ānanda's response shows that the method is more complex than this simple construction. It is a chicken or egg problem.

He explains a progression:

First one becomes knowledgable by way of developing one's ethics, perfecting serenity, and developing wisdom (a mixture of understanding ethics and putting ethical thinking and behavior into practice, developing samādhi through the jhānas, and with experience developing wisdom) and then using these faculties to see and understand the Four Truths. So far one is still a seeker, not an adept.

Then, with this mixture of faculties complete, and this knowledge of the Truths seen clearly, directing the mind to the destruction of the corrupting influences, (lust for sense pleasures, becoming, and blindness); having destroyed them, abiding in a heart free from corruption, a mind with corruption-free perception.

Experience will show that as well as having loop-backs within each of the two practices, the two parts themselves revolve around each other to the end.

 


 

Oblog: [O.5.21.19] Tuesday, May 21, 2019 10:37 AM

Seraphita

[Exerpt]

Honore de Balzac

No translator is given. This excerpt is taken from the Scholar Select series, which has on its back cover the statement: "This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work."

This excerpt will not be to everyone's taste. Following a very well-argued version of the high-school intellectual's refutation of God, (which I could barely force myself to read) Seraphita explains how the truly spiritual has little to no relationship with 'reason' and 'logic' or worldly ambitions or love. The passage quoted should be read substituting 'Nibbana' for 'God' and 'intent' for 'prayer' and requires a liberal flexible attitude towards descriptions of the goal, but with that one could well say of Balzac that here, given knowledge of the Dhamma, could have been another of the arahants. There are so many parallels with the stages one will pass through in acquiring faith in the Dhamma.

I propose the progression: God as Savior > becoming Brahma > Arahantship.

 


 

Oblog: [O.5.18.19] Saturday, May 18, 2019 5:58 AM

F-phāraŋk-khā, asks:

"Anyone have any long term success stories to share on eating once a day?"

First off, with the exception that your practice breaks the two-finger rule,[1] it already fits in with the 'soft-man' definition of one meal a day ... in two sittings. Move your main meal up an hour and you are good to go softy.

Second, we certainly must have examples of the success of this practice in the large numbers of bhikkhus from vegetarian countries.

I believe, based on my own experiments, that your drop in energy-level is a temporary phenomena. You need to give the experiment at least six months to really see how you adapt.

We have, not just in Buddhist literature, but in many stories about seekers, stories of people surviving their whole lives on a small amount of rice, or this or that. It can be done. But a strong consideration must be made in the case of the layman as to his activities and stresses. Personally as a layman, engaged in business (through to @1984; thereafter retired only to find the stresses and work to increase!), after a period of adaptation, I have found myself more energetic and more capable of coping with stresses than most I see.

I began my experiments with eating one meal a day (hard man: one meal, one sitting, one bowl) around 1970, at the same time that I began to formulate my curry recipe. That was very fortunate; it gave me, in this case, a year of eating the same meal every day; every day adjusting the taste. The result is a curry blend of spices which has been the pleasure of many people over the years. I call that a success.

I have never set a rule for eating one meal a day because I am aware that I am both weak-willed and contrary-minded. Make a rule and I set out to break it. So not making a rule, breaking the pattern now and again, I have been successfully eating one meal a day for nearly 50 years.

I play 'beggar' to my 'housefather' in this practice. The housefather shops and prepares the meal according to his thoughts as to what would be enjoyed by the beggar. The beggar eats what is placed in front of him: vegetarian or not. There are no food restrictions, though old age has imposed a huge number of restrictions based on problem foods such as those containing nitrates and monosodium glutamate and other unnamable chemicals.

That is the habit of practice. The results are more or less in line with those predicted by the Buddha when he first laid down the rule:

'Bhikkhus, I partake of one meal a day, partaking one meal a day I experienced few ailments, few disorders, lightness, power, and a comfortable abiding. Bhikkhus, you too partake of one meal a day and experience few ailments, few disorders, lightness, power, and a comfortable abiding.'
MN 65
MN 21.

When and how much we eat also plays a strong role in jhāna practice. My experience is that as little as one mouthfull (a cookie, a candy) in mid-afternoon is sufficient to reduce clarity in sitting by a noticible (10% ?) amount.

 


[1] Two-finger rule: The idea that it was still 'day' up to two finger-widths of shadow cast by a stick at high noon, or approximately our 'noon hour'. This would be a very convenient rule in the West where almost everyone eats between 12:00 to 1:00. Unfortunately the rule is clear: day ends at 12:00.

 


 

Oblog: [O.5.13.19] Monday, May 13, 2019 5:23 AM

In the Land of the Blind
the One-Eyed is King

An Adaptation of
Woodward's Translation of AN 3.29.

There are these three sorts of persons to be seen in this world.

What three?

The Blind
the One-Eyed, and
the Two-Eyed.

 

§

 

And how is a person blind?

In this case a person does not have an eye
to see how to acquire wealth
or to see how to make the wealth he has increase.

Further he does not have an eye
to see the good or the bad
to see the blameworthy and the praisworthy,
to see the low and the high
to see the light and the dark.

This is how a person is blind.

And how is a person one-eyed?

In this case a person does have an eye
to see how to acquire wealth
and to see how to make the wealth he has increase,
but he does not have an eye
to see the good or the bad
to see the blameworthy and the praisworthy,
to see the low and the high
to see the light and the dark.

This is how a person is one-eyed.

And how is a person two-eyed?

In this case a person does have an eye
to see how to acquire wealth
and to see how to make the wealth he has increase,
and he does have an eye
to see the good and the bad,
to see the blameworthy and the praisworthy,
to see the low and the high
to see the light and the dark.

This is how a person is two-eyed.

Wherefore, friends, do not settle for being the king of the blind,
but train yourselves to see and live in this world with both eyes wide open.

This teaching points in the direction of detachment, escape and freedom. It is for your good and profit both here in this world and for the beyond.

 


 

Oblog: [O.5.12.19] Sunday, May 12, 2019 7:01 AM

[AN 3.23] Sankhāra Suttaɱ, Made One's Own, the M. Olds, translation.
Linked to the Pali, the Woodward translation, the Bhk. Bodhi translation, and the Sister Upalavanna translation.
By identification with intentional deviant, non-deviant or mixed deeds one creates personal experience of deviant, non-deviant or mixed worlds.
The reader should keep in mind that the word 'sankhāra' is very much like and almost a synonym of 'kamma' and needs to accommodate both the act of creation and the thing that results. The differentiation between this term and kamma is essentially the emphasis put on the personal nature of the creating and the results. To 'sankhara' one identifies with the intent to create personal experience by way of thought, word or deed. The result is personal experience formed by the nature of the intent when creating. (This sutta describes the process.) The word, properly translated must convey this dual nature and this personalizing process. I have suggested 'own-making' Saŋ = own; + khāra = make. and 'the own-made'. What it is not is just 'activities' or 'mental formations' or 'fabrications' or anything else without the sense of those activities etc being the means of constructing one's own personal world. But 'activities' although sankharing is activity, does not relate etymologically with the word at all, and 'mental ... and volitionl' are also 'explanations' unrelated to the word. Sticking closely to the Pali we could get: 'con-struction', 'con-fection,' 'con-juration,' 'co-formation,' etc. But where we have elsewhere [see AN 3.32] the terms 'I-making' and 'My-making' why not also 'Own-making?' What it absolutely is not is 'conditioning'...which translation leads into major misunderstanding of Dhamma. [see: Is Nibbana Conditioned?] For the various terms used by other translators visit the Glossology page.

 


 

Oblog: [O.5.11.19] Saturday, May 11, 2019 7:05 AM

I'm just a little behind the times ... not too much ...

In September of 2017, Bhk. Thanissaro wrote:

"When I was up in the Bay Area last week, I came across a new word: corelessness. Apparently, the latest fashion is to claim that the Buddha said we are coreless, and that that’s the meaning of anatta. In other words, there’s a jumble of karmic activities that make up a human being. That’s what you are. The anatta teaching, in this interpretation, is not a not-self teaching; it’s a no-self teaching. It answers the question of what you are, saying that what you are has no core. You’re like a karmic fuzz ball. All the fuzz that’s picked up as the fuzz ball moves across the floor under the force of the wind is held together only by static electricity, but there’s no real core there. This is supposed to represent what the Buddha taught about what we are.

The problem is that the Buddha never talked about what we are."[1]

Now the careful reader (I am sure I have one) knows that I (and Jim Carry) have promoted the idea of the individual personality as being something like fly-paper (or a fuzzball if you will), but without the fly paper: an evolving vortex[2] of bits that have been aquired from without through programming, grasping, attraction, and accident; a thing without a center, or central core.

Here is the problem: What Bhk. Thanissaro is saying is that there is a core to the individual; his argument defeats his own argument. He correctly states that the Buddha refrains from describing what the self is, but what he has here is a statement made by himself as to what the self is. What is being said here is that there is no thing there that is the core of the individual, though there is a core to the practice.

Beggars! The best course does not have a gains-honour-reputation-core,
nor an accomplishment-in-ethics-core,
nor a accomplishment-in-serenity-core,
nor a knowledge-vision-core.

But there is beggars, unshakable heart-release —
here, beggars the best course is for attainment of this.

This is it's hardwood.

This is it's encompassing end.

MN 29, MN 30

How is this to be understood?

Following the Magga one drops off, lets go, renounces, gives up bit by bit the accumulated detritus until at the end an absolute detachment from any existing thing has been accomplished. That which was the individuality So-and-so (in reality a mistaken identification with the fuzzball), has been entirely eliminated. What remains is the core ... not of the individual, but of the practice. An un-pin-downable, invisible consciousness; a consciousness which has no existing thing as its object; a freedom of mind and heart that is not dependent on existing phenomena, fed (sustained) by freedom itself.

 


[1] First noted at Dhamma Wheel, The Quotable Thanissaro, post of May 9, 2019, by dhammapal, quoted from: The Core of Experience, by Bhikkhu Thanissaro, Dhammatalks.org.

[2] Vortex: A mass of air or water that spins around very fast and pulls objects into its empty center.

 


 

Oblog: [O.5.9.19] Thursday, May 09, 2019 12:17 PM

Paramatthadīpanī IV
(Petavatthu Commentary), 2019, ed. P. Jackson, Index by Y. Ousaka. Pali Text Society. List price: £ 55.50

The Pali Text Society's editions of the Petavatthu and the Vimānavatthu commentaries have been out of print for some years. These editions first published in 1894 and 1901 respectively were considered too flawed to keep in print. Peter Jackson has prepared a new edition of the Petavatthu commentary (Paramatthadīpanī IV) using the Burmese Sixth Council edition and collating variant readings from the original PTS edition by E. Hardy (1894), the Sinhala-script edition published as part of the Simon Hewavitarne Bequest Series, and the BUDSIR electronic text (apparently based on the Thai-script Mahācuḷālaṅkaraṇarājavidyālaya edition). Variant readings found in the notes of all these editions are also included. Page breaks and the line breaks of the Hardy edition are kept as far as possible to facilitate finding references to page and line numbers. A complete word index prepared by Professor Yumi Ousaka is also included.

 


 

Oblog: [O.4.28.19] Sunday, April 28, 2019 5:11 AM

UPT Large Image

U Pho Thi Library

The Catalogue of the Manuscripts in the U Pho Thi Library, W. Pruitt, Y. Ousaka, S. Kasamatsu

Hardcover, 412 pages, $53; available from the Pariyatti Bookstore, or directly from the Pali Text Society (where for the very reasonable membership fee you get a hefty discount and a free book every year you are a member:

The Catalogue gives details of over 780 palm-leaf manuscripts and 5 parabaiks. The texts cover a wide range of Pāli canonical texts, commentaries, and sub-commentaries. There are also many rare texts in Burmese, Burmese nissayas, and Mon nissayas.

The monumental project to photograph the manuscripts was sponsored by the Pali Text Society and financed by several generous grants from Japan.

They are available as high-resolution PDF scans totaling 61GB of data and can be downloaded here.

Download a PDF file of UPT Pāli titles in alphabetical order. This is an essential as the file names give no indication of the contents and the contents, except for a brief ID on the first page, are devoid of internal identifications in English.

 


 

Oblog: [O.4.26.19] Friday, April 26, 2019 5:50 AM

The Great Blindness Data

[The Buddha:]
"It is because of data, beggars,
that perceptions arise,
views arise,
thoughts arise."

[Old Man Kaccāyano:]
"Whatever can be the view then, bhante,
what the reason,
that it appears to a not-consummately self-awakened one
that he is a consummately self-awakened one?"

[The Buddha:]
"Great is that data, Kaccāyana,
that is, the blindness data."

Backward data, Kaccāyano, is the reason for the appearance of
backward perception
backward views
backward thinking
a backward heart,
backward ambitions,
backward motives —
backward persons backward talk;
backward explanations,
disertations,
wisdom
revelations
analyses
laying out —
backward that which is the outcome
so I say.

-SN 2.14.13-Olds, trans.

 


 

Oblog: [O.4.25.19] Thursday, April 25, 2019 7:44 AM

One Hundred Men High

Upekkha

Sort of following up on the reference below to the state of the world - one more shot at convincing people that 'upekkha' should be being translated 'detachment', not 'equanimity'.

There is a hell, so-called, called the Sataporisa Avicci, where one finds consciousness after the break-up of the body buried under a pile of 'gutha' 100-men high.

Now imagine that one there has found a stout string (sutta) promising to lead one to the surface. Thinking: "By means of this string I will escape the Sataporisa Avicci!" and he works his way along the string and sees that he is slowly rising to the surface but final escape depends on his understanding of the term 'upekkha'. where some profess the term to mean 'Equanimity', and the Professor states that the term means 'detachment'.

So here is the question:

Imagining yourself to be this man, struggling to free himself from that huge pile, which would you rather have: Detachment from or Equanimity in your situation?

 

Edit: Oblog: [O.5.12.19edit] Sunday, May 12, 2019 5:20 AM

Taking this problem from the other end, there is already a perfectly good word for equanimity in the etymological perfect fit Samānatta.

 

§

 

Oblog: [O.4.25.19.2] Thursday, April 25, 2019

Who Seeks a Teacher?

I see a tremendous waste of energy being expended in people's efforts to determine whether this teacher or that is an Arahant. We hear words of praise of such-and-such a one: "He is much honored by the people; he is of perfect virtue; he is a great meditation master; he has knowledge and vision; he certainly has magic powers; he can read minds!" But these are not the goal and to draw the conclusion that one possessing such is an arahant is to place trust where it is unwarranted.

Why unwarranted?

Because it is not possible for one who is at a lower level of detachment to know the state of one of a higher level of detachment. It is precisely the opposite of the investigation that should be being made.

What one should examine, in attempting to determne if a person is worth while to seek out as one's teacher is where that person demonstrates characteristics that are incompatable with a given state of detachment, or below one's own state of detachment. An Arahant, for example, cannot indulge in sexual intercourse. You see your potential teacher engaging in the pleasures of sexual intercourse, you can know for certain that he is not an Arahant.

One may not be able to see if a person 'is' but one can see when a person 'isn't'.

 


 

Oblog: [O.4.24.19] Wednesday, April 24, 2019 7:24 AM

Fingersnap
[ITZA SNAP]

Monks, if even for the lasting of a finger-snap a monk should practise the first musing, such an one may be called a monk.
-AN 1.394-Woodward, trans.

First Jhāna: vivicc'eva kāmehi||
vivicca akusalehi dhammehi||
sa-vitakkaɱ,||
sa-vicāraɱ||
viveka-jaɱ pīti-sukhaɱ||
paṭhamaɱ-jhānaɱ upasampajja viharati.|| ||

p.p. explains it all — p.p.

Formula for the 1st Jhāna:

Separated from sensuality,
separated from unskillful things
with thinking and recapitulating
he enters into and abides in the First Jhāna,
which is born of the appreciation of the pleasures of solitude.

Not obsessed by lust, malice, delusion = separated from sensuality, separated from unskillful things.

p.p. explains it all — p.p.

At such time, Mahānāma,
as the Ariyan disciple
thus calls to mind the Wayfarer, [or Dhamma, or Sangha]
at that time his heart
is not obsessed by lust,
not obsessed by malice,
not obsessed by delusion;
at such time his heart
is firmly fixed on the Wayfarer;
with upright heart the Ariyan disciple
wins the joyful thrill of the wea1,
wins the joyful thrill of Dhamma,
wins the joyful thrill
of joy that goes with Dhamma;
in one so joyous is born zest;
in one of zestful mind
the body is calmed;
he whose body is calmed
experiences happiness;
the mind of the happy man is concentrated. [samādhi]
-AN 11.12-Woodward, trans. Bold and [] mine.

Jhāna can be attained for as short a time as it takes to snap the fingers.
Samādhi is attained at the moment one reflects on the Buddha, Dhamma or Sangha (or, presumably, on any subject of the Dhamma). The point is that though the scope of even the First Jhāna is vast, there is a point of entry and that is no more complicated or further away than taking your mind and placing it on some lofty subject such as the Buddha or his Dhamma or the Sangha.

Red HerringRed Hering: 1. Smoked herring. 2. something intended to mislead

p.p. explains it all — p.p.

The endless debates about the difficulty of attaining jhāna is a red herring, an excuse to be blunt, to concentrate on an irrelevant topic (the difficulty) rather than the simple putting into practice of the instructions.

If you trust what is called an authority by those who are called authorities today, then go ahead and get wound up in this debate, but know that going by authority is not the method of the Pali. Until you are Arahant, your only authority is the Dhamma as we have it in the most original documentation, and even that is conditional: a trial-and-error relationship to the instructions. And the reality is that here today [USAmerica, Wednesday, April 24, 2019 8:16 AM] there is no-one vouched for by the Buddha; any claim to jhāna attainment other than strictly according to the Pali formula is just a guess. You take one of these contemporary authorities as your basis for trust you are setting yourself up for a fall. The truth of the Dhamma can be worked out exclusively through the study of the suttas. That is, for one who is serious. Otherwise you are trusting that your authority is not one who has deluded himself with attainment of one of the vast number of extra-ordinary mental states which can be experienced by the mind: a sea of traps.

This is the thing, folks: Take a look out there at the state of the World. It's not so hard to get a fair idea now that we have the Internet and Google. A person who's mind is not obsessed with lust, hate and delusion is not easy to find. That one should reach a point in one's evolution where one is able to rise above the stench for even just so long as it takes to snap the fingers, is a person who has accomplished something extremely rare. Do not sell yourself short!

 


 

Oblog: [O.4.22.19] Monday, April 22, 2019 8:03 AM

SN 4.Appendix

"It is wonderful, your reverence!
It is marvellous, your reverence,
how the explanation both of Master and disciple
will agree, will harmonize,
meaning with meaning,
letter with letter;
how they will not be inconsistent
— that is, in any word about the highest."

-Ānanda to Sāriputta in AN 11.8-Woodward trans.

 


 

Oblog: [O.4.20.19] Saturday, April 20, 2019 10:03 AM

[AN 10.219] Lust, Malice and the Rest, The Woodward translation, fully unabridged.
This is one of what is called the "Wheel" style of sutta construction. These are frequently found at the ends of 'books'; sometimes elsewhere, sometimes shorter than this one, sometimes longer. These are exercises in memory building; mental gymnastics. These wheel suttas are almost universally ignored and disparaged as 'tedious repititions'. Your homework is to read the sutta in its entirety and at least give memorizing it a shot. Read it slowly and do not skip! If you at least give this a try, I guarantee one outcome if nothing more: you will end up with an appreciation of the extreme difficulty of the task and therefore you should be able to see that it is a valuable tool for the exercise of the memory. There is the potential for one who memorizes this sutta of attaining very interesting mental states.

 


 

Oblog: [O.4.16.19] Tuesday, April 16, 2019 6:21 AM

Not of Time

[Akālika][1]

The goal of this Dhamma is said to be "not of Time". But what does "not of time" actually mean?

Here is an illustrative example:

When you abstain from a habit, the result in terms of withdrawl experiences and perception of effect can be perceived in two ways:

1. By attending to changes in the material things of one's world (shapes, perceptions, sense-experiences, own-makings and individualized consciousness); or
2. by not attending to material things, but to the fact of being free from the usual results of the indulgence of the habit.

The former is a mater of time, the latter is a thing not of time.

The former is bound up in the evolution of the world (aka:Time): to reach freedom that way involves "seeing the story through to the end", at the end you get your just reward (or, in most cases, you come to see the false promise of 'salvation as a future reward for the dutifull following of some rule or ritual');
the latter is instantaneous; the instant the habit is dropped, the freedom starts.
Where you focus the mind is up to you.

[1] Akālika. Not of Time. See, for various translations: SN 2.12.41 DN 16, AN 5.179, and many others.

 


 

Oblog: [O.4.15.19] Monday, April 15, 2019 7:53 AM

Low View

Micchā-Diṭṭhi

N'atthi dinnaɱ,||
n'atthi yiṭṭhaɱ,||
n'atthi hutaɱ,||
n'atthi sukaṭa-dukkaṭānaɱ kammānaɱ phalaɱ vipāko,||
n'atthi ayaɱ loko,||
n'atthi paroloko,||
n'atthi mātā,||
n'atthi pitā,||
n'atthi sattā opapātikā,||
n'atthi loke samaṇa-brāhmaṇā sammaggatā sammāpaṭipannā,||
ye imañ ca lokaɱ parañ ca lokaɱ sayaɱ abhiññā sacchi-katvā pavedentī.|| ||

There is no gift,
no offering,
no sacrifice;
there is no fruit or ripening of deeds
well done or ill done;
this world is not,
the world beyond is not;
there is no mother,
no father,
no beings supernaturally born;
there are no recluses and brāhmins in the world who have gone right,
who fare rightly,
men who by their own comprehension
have realized this world
and the world beyond
and thus declare.

—AN 10.176 - Woodward

 


 

Oblog: [O.4.14.19] Sunday, April 14, 2019 12:30 PM

[AN 10.174] Bound-Up in Intentional Action, the M. Olds translation.
Linked to the Pali and the Woodward translation.
The Buddha explains that it is a consequence of acting upon lust, hatred and stupidity that there is killing, theft, sexual misconduct, lies, spite, bitter speech, idle babble, coveting ones neighbours goods, working harm and wrong view, and that to bring these things to an end it is necessary to end the intentional action (kamma) bound up in lust, hate and stupidity that brings them into being.
This is a valuable sutta in that it shows how one can use the heirarchical structure of the mind to short-cut one's progress. I have used the simile of two people looking to gratify their taste for chocolate. One seeks out a Dark Chocolate Teuscher's Champaign Truffle, the other thinks of chocolate generically. Who is most likely to find their craving gratified first? Here in this sutta we learn that in stead of attacking various unskillful states serially (killing, theft, sexual misconduct, etc.), by focusing in stead on their root dependencies (lust, hate and stupidity) they can be dealt with in a much simpler, swifter way. This is but one example of this trick; there are suttas in which a bhikkhu asks for a lesson in brief and gets a one-word lesson in response: You can do the whole thing using 'appamāda' or 'taṇha' or 'upekkha'. There is also Lesson One.

Oblog: [O.4.14.19.2] Edit: Friday, April 26, 2019

[Householder Dasama:] "Pray, Ānanda, sir,
is there any one condition
enunciated by that Exalted One who knows, who sees,
that arahant who is a perfectly enlightened one
— a condition whereby a monk
who lives in earnest, ardent,
with the self established,
can get release for his heart yet unreleased;
or whereby the cankers not yet destroyed
will come to an end —
a condition whereby he wins
the unsurpassed peace from bondage not yet won?"

[Ānanda:] "There is such a condition, housefather,
enunciated by that Exalted One who knows, who sees,
that arahant who is a perfectly enlightened one
— a condition whereby a monk
who lives in earnest, ardent,
with the self established,
can get release for his heart yet unreleased;
or whereby the cankers not yet destroyed
will come to an end —
a condition whereby he wins
the unsurpassed peace from bondage not yet won."

"And pray, sir, what is that one condition?"

"Herein, housefather, a monk
aloof from sense-desires,
aloof from unprofitable states,
enters upon the first musing,
which is accompanied by thought directed and sustained,
born of seclusion,
zestful and easeful,v and abides therein.

He thus ponders:

'This first musing is just a higher product,
it is produced by higher thought.'

Then he comes to know:

'Now even that which is a higher product,
produced by higher thought,
is impermanent, of a nature to end.'

Fixed on that
he wins destruction of the cankers;
and, if not that,
yet by his passion for dhamma,
by his delight in dhamma,
by utterly making an end
of the five fetters belonging to this world,
he is reborn spontaneously,
and in that state passes utterly away,
never to return (hither) from that world.

[Here Ānanda goes on to describe escape in the exact same terms for the practice of the Second, Third and Fourth Jhāna; each of the four Brahmaviharas, and the Spheres of Space, Consciousness, Nothing to be Had. And then Dasama remarks:]

"Just as if, your reverence,
a man should own a house with eleven doors.

If that house were ablaze,
he could win safety for himself by any one door"

-AN 11.17-Woodward, trans. Bold mine.

"a higher product" = Abhi-saŋ-khata A higher-own-construction.
"higher thought" = abhi-sañ-cetayita Higher One-with-Heart = Intention.

The point is not to make the goal sound easy, but to introduce flexibility in thinking about the ways to attain the goal.
The conclusion implied is that any accomplishment 'in the world' is a matter of ownmaking and personal intent and that from whatever state one is in, the escape is in deep penetration of the fact of its impermanance and by that unsatisfactory as an escape from impermanance.
Having attained a degree of release by one means or another, there remains the task of seeing that freedom as freedom and accepting the need, based on that, for that freedom to become absolute, to let go of everything else in the world.

 


 

Oblog: [O.4.11.19] Thursday, April 11, 2019 11:03 AM

[AN 10.116] Ajita, the M. Olds translation.
Linked to the Pali and the Woodward translation.
Ajita approaches the Buddha and describes what he understands to be a sage. Gotama responds by describing that a sage in this system is to be understood as one who argues according to Dhamma. Gotama then enumerates ten general areas to be considered good form and which are the goal and ten which are not good form and which are not the goal. An expansion on the previous suttas. There is a big problem with this sutta. No single version of the Pali or translation agrees with anything else.

 


 

Oblog: [O.4.8.19] Monday, April 08, 2019 5:30 AM

[AN 10.101] A Seeker's Perceptions, the M. Olds translation.
Linked to the Pali and the Woodward translation.
When three things about the reality of his situation as a bhikkhu are perceived it results in the fulfillment of seven highly advantageous conditions in his life.
This translation was done to provide a contrast with Woodward's translation of 'saññā' as 'idea' vs 'perception'.
[AN 10.103] The Low, the M. Olds translation.
Linked to the Pali the Woodward translation. and the Bhikkhu Thanissaro translation.
The Buddha explains how the low road leads to failure and the high road leads to success. The exposition of the two paths is in a paticca-samuppada-like formula: 'this being that becomes'; and consists of the positive and negative dimensions of the Seeker's Path, the Eightfold path with the two additional dimensions of knowledge and release. No mention is made of the Eightfold Path or the Seeker's Path. Woodward translates 'sammā' and 'micchā' as right and wrong, which would be better as 'high' and 'low', or 'consummate' and 'contrary'. For discussion of these terms see: On "Sammā" "Miccha," "Ariya," and "Angika"

 


 

Oblog: [O.4.3.19] Wednesday, April 03, 2019 7:06 AM

[MN 48] In Kosambī, The Bhikkhu Thanissaro translation.
Linked to the Pali, the Chalmers translation, the Horner translation, the Sister Upalavanna translation, and the Olds translation.
The Buddha explains how to think to achieve Stream-entry and then describes seven fruits of Stream-entry.

[SN 5.48.52] Mallans, The Bhikkhu Thanissaro translation.
Linked to the Pali and the Woodward translation.
The Buddha likens the stabilizing effect of knowledge on the forces of faith, energy, memory, and serenity to the stabilizing effect of the ridge-beam on the roofbeams of a house with a peaked roof.

 


 

Oblog: [O.3.30.19] Saturday, March 30, 2019 8:26 AM

[AN 10.82] Ānanda, the M. Olds translation.
Linked to the Pali and the Woodward translation.
Ten things which prevent increase, growth and maturity in this Dhamma-discipline and ten things which promise increase, growth and maturity in this Dhamma-discipline.
I did a translation of this sutta so as to provide a second English translation. None of the translators have seen that little 'ti' in the Pali which indicates that what is being said is a quotation, so they are all off track though the message is simple enough. In fairness it is no easy trick to figure out how to translate this. The utterance, and the quote, seem to come out of nowhere.

 

Oblog: [O.3.30.19.2] Saturday, March 30, 2019 8:26 AM

The Unbounded Freedom of Heart
of the
That-That-Got-That

AN 10.81

For the Tathāgata to live with unbounded freedom of heart,
these ten things must be put away, separated from, shaken off:

[1] Shape (rūpa)
[2] Sense Experience (Vedanā)
[3] Perception (Saññā)
[4] Own-making (Sankhāra)
[5] Individualized-consciousness (Viññāṇa)
[6] Birth (Jāti)
[7] Aging (Jarā)
[8] Death (Maraṇa)
[9] Pain (Dukkha)
[10] Slime (Kilesa)

 


 

Oblog: [O.3.24.19] Sunday, March 24, 2019 7:45 AM

[AN 10.64] A Satisfying Certainty, The M. Olds translation.
Linked to the Pali and the Woodward translation.
Almost identical to the previous sutta except that here Gotama asserts that all those who have unwavering faith in him are Streamwinners. Something to consider for those insisting that there can be no stream-entry without breaking the first three samyojanas. The catch is of course the 'unwavering' part. It is an easy thing to say one has unwavering faith in something when one has studied it for years or decades or practiced it a little with good results, but this is a wide world and the mind is organized in hierarchies and unless the person has crossed the line marked by the 'dhamma eye': "all things that have come into existence are destined to come to an end" the mind which had latched onto faith through fear (not a high level in the hierarchy) could find a greater satisfaction in someone dying on the cross for their sins, for example, or in the idea that there was no self, or in the idea that this was a one-shot thing and there was no possibility of having to pay up, than in concepts such as compassion, giving or ethical behavior ... themselves not high up in the pecking order. In fact, faith based on such things is one of the three things that the usual definition of the streamwinner suggests must be broken. Still the possibility exists that a person with no more than a faith that the Buddha taught a way to freedom, or a way to the end of pain, might tenaceously hold on to that faith at death and that tenacious hanging on could drag them into a rebirth where their faith could find growth and develop into knowledge and vision, so it is a true statement to say it can be done by faith alone.
One more thing: there was a point not too far back where many of those of us who had faith in Gotama's teaching were trying to make the idea of faith sound palatable to a population heartily disenchanted with a faith that depended on faith that had proved incapable of inspiring it's leaders to remain on the path of righteousness, so to speak. There was a big effort to convince everyone that faith in Buddhism was not faith, but 'confidence' [e.g. Bhk. Bodhi in his translation of this sutta] or 'conviction' [Bhk. Thanissaro] or 'trust' or 'well-reasoned or grounded trust' [me], but here the plain fact of the case is that this sutta is speaking about blind faith and I think we need to accept the fact that there is this level of trust, conviction and confidence in Gotama and his system as well and that it is not without good results. There are those of us who would like to think of Gotama's system as mathematically pure science, which it is, but we need also to recognze that there are those who have blind faith even in pure mathematics, and that it is not therefore a danger to the system that there are such believers. ... it's when a person has confidence and conviction that their blind faith is well grounded and starts proselytizing that the trouble starts, but that is another story.

 


 

Oblog: [O.3.23.19] Saturday, March 23, 2019 12:50 PM

[AN 10.63] Taking A Stand, The M. Olds translation.
Linked to the Pali and the Woodward translation.
Gotama states that all those who attain the goal are possessed of or are certain about 'view'; some of those reach the goal here in the human state and some of them reach the goal after 'departure'.

 


 

Oblog: [O.3.21.19] Thursday, March 21, 2019 3:30 PM

[SN 5.54.6] To Ariṭṭha (On Mindfulness of Breathing), the Bhikkhu Thanissaro translation.
Linked to the Pali, the Woodward translation, the Bhikkhu Bodhi translation, and the M. Olds translation.
Arittha's method of practicing minding the respirations is corrected by the Buddha.

 


 

Oblog: [O.3.17.19] Sunday, March 17, 2019 10:39 AM

[AN 10.48] Ten Things, the M. Olds translation.
Linked to the Pali, the Woodward translation, the Bhikkhu Thanissaro translation and the Piyadassi Thera translation.
Ten things (dhammas) that should be kept in mind by a bhikkhu. Good things for one and all to keep in mind, but of special importance to a bhikkhu, for the fall for one who has joined the order and is therefore representative of the Buddha and the Dhamma is much more serious. For bhikkhus this should be a hair-raising sutta. A good sutta for comparing translations.

 


 

Oblog: [O.3.11.19] Monday, March 11, 2019 1:48 PM

The question is: When robots become smarter than humans, will they also be able to awaken to Nibbāna?

 


 

Oblog: [O.3.10.19] Sunday, March 10, 2019 6:52 AM

Did you know that Sherlock Holms was somewhat of an expert on Sri Lankan Buddhism? See "The Sign of the Four"; Sir Arthur Conan Doyle, 1890.
Did you know that the father of the character 'Lawrence' in Lawrence Durrell's The Alexandria Quartet translated the Pali in a multi-volume work? Set c WWII; see especially "Balthazar".

 

Oblog: [O.3.10.19.2] 6:52 AM

Simple:

12:00 AM = Day begins;
12:00 PM = Night begins.

Refrain from eating at Night, at a wrong time = refrain from eating past 12:00 High Noon. Previously I (and others) have suggested a 'noon hour' (12:00 to 1:00), or 'two-finger-shadow of an upright stick, but this does not fit the uses such as suggested by the statement of the disadvantages of giving to the gods 'after the sun is full up'. [see e.g.: MN 112; AN 5.228]

 


 

'Monks, there are these five disadvantages
in a family who eat
when the sun is right up.

What five?

Their honoured visitors
they honour not in time;

the devas who receive oblations
they honour not in time;

recluses and brāhmans
who have but one meal a day
abstain from eating at night,
eating at wrong times,
they honour not in time;

their slaves,
work-folk
and men
work as men averse from work;

moreover as long as food is eaten unseasonably
it lacks strengthening qualities.

Monks, these are the five disadvantages
in a family who eat
when the sun is right up.'

 


 

Oblog: [O.3.8.19] Friday, March 08, 2019 6:00 AM

[SN 5.55.22] Mahānāma (2), The M. Olds translation.
Linked to the Pali, the Woodward translation, and the Bhikkhu Thanissaro translation.
Because Mahanama is occasionally beset with sense-desires he is concerned about his future destiny. The Buddha tells him not to fear for he has long had faith, virtue, learning, the practice of letting go, and insight. His mind is likened to a tree that is bent to an angle; when it is cut down, it falls in the direction of its bent.
This sutta supports the idea that the thoughts on one's mind at the time of death are highly determinate of one's future rebirth. I do not recall that this idea is stated explicitly anywhere in the suttas.

 

Oblog: [O.3.8.19.2] 6:00 AM
Revised: Saturday, March 09, 2019 6:20 AM

Exercise

Go to your place to be alone, prepare your seat, sit down sitting up straight, legs folded in front forming a lap, and take the mind from wherever it is wandering around and place it on the area around the mouth.

Think of this as your center.

The point of having a center is to have a place around which you can organize your mind and from which you start out on sitting down to sit and to which you can return when thoughts peter out or become confused. There is more to this than that, and to demonstrate just one feature is the point of this exercise.

Next, with mind kept focused on the mouth, locate the breathing. In the same way as with Satipatthana practice, make yourself aware of the in and out breaths. The point of this exercise is not to concentrate on the breathing. Let that idea go. See the breathing from the base of the stomach to the area around the mouth as a vibrating energy field.

Take this energy field as the body itself; the whole body. See how your idea of 'my body' is eminating from this energy configuration.

Then imagine this energy configuation as a one-stringed musical instrument. As the string vibrates, in place of a sound, see that: 'in accordance with the vibration, so is your body and the world in which it is located being created.' When the string is vibrating chaotically, so is your world; when the string is still, your world is calm.

So what you want to do now is to still, calm and tranquillize that vibrating string.

At the point where that string becomes very still you may see the world split into what appears like two mirrors facing each other at an angle; again with the world streaming off in both directions from the center divide. The images on either side will appear flat; one-dimensional. (Three-dimensional vision occurs when the images of the two mirrors are superimposed on each other in normal perception.)

Many different things can be discovered with this perception, but do not pay any attention to them at this point.

What you want to do at this point; and it may happen spontaneously; is to take the center line (the string) and shrink it down to one point located in the area around the mouth.

From the point where you have focused the mind on your mouth and the breathing process - keeping the focus on the mouth, not extending it to the whole body, continue to keep this dual perception (mouth and breath) in focus.

It is clear in the suttas that there are two main approaches to awakening: you can basically just sit there with the determination that you will not get up again until you have achieved awakening (I know when I am not free; I will know when I am free); or, as more frequently practiced, one can work one's way through one's blindness a problem at a time according to a graduated path. In other words the concentration practice described to this point can be used as a brute-force path to awakening but will here be described as the vehicle to use to pass from one state of awareness to another (arriving at one level of consciousness by abandoning another) until all barriors to awakening have been dealt with individually. Zero point center > problem under investigation > zero point center ... etc. Step-by-step all the way to Nibbāna.

p.p. explains it all — p.p.

This is the center-point, the absolute zero of your center.

This focus on your 'center' is something like tacking into the wind for the sailor. It is concentration on zero with the result that the longer it is held steady, the higher and more refined and more interesting and more yielding to insight will be the visions that appear to the mind's eye.

At the appearance of any interesting memory; or after having intentionally focused on some subject, in stead of withdrawing from the perception of the resulting images and returning to focus on the breathing (as the conventional approach to Satipatthana practice is taught), continue to return in stead to the thing being seen, the story or the logic or even the fantasy you are following.

Continue to concentrate on this one subject. It may be necessary to return to it again and again over an extended period of time alternating between concentration on the area of the mouth and the breating and your subject, but sooner or later what will happen is that the story under examination will 'open up' and reveal what was not seen before.

It does not really matter how significant the subject; there is no detail of your life that does not connect to all the others; everything supports everything else and leads to everything else.

The point of this exercise is to demonstrate one of the basic functions of Satipatthana practice. What Satipatthana practice is not about is concentration on the breathing. This concentration is simply a tool in aid of insight. What Satipatthana practice is about is providing a framework (Bhk. Thanissaro's translation for Satipatthana, which is a bad translation, but a good description of the actual function of this practice) onto which one hangs one's understanding of this 'being' that we are identifying with. You take your problem, or your memory, or your fantasy and you examine it for its elements relating to personal form (body); sense-experience; mental states; and the Dhamma. What you are doing is examining phenomena through the lens of the Dhamma.

This practice of doggedly examining in this way through the lens of the Dhamma is the practice of yoniso-manisikara, or tracing things back to their point of origin. It might well also be called 'vicara' 'examination'. It might also be called 'vicaya' 'research'. It might also be called 'vimaɱsa' 'reminiscence' or 'investigation'. However it fits into the Dhamma the result in 'opening up' is the 'falling off' of blindness, or what you did not previously see of what was there all along and that would be 'vipassana' 'insight'.

 


 

Oblog: [O.3.7.19] Thursday, March 07, 2019 8:51 AM

[SN 5.55.21] Mahānāma (1), The M. Olds translation.
Linked to the Pali, the Woodward translation, and the Bhikkhu Thanissaro translation.
Because Mahanama is occasionally beset with sense-desires he is concerned about his future destiny. The Buddha tells him not to fear for he has long had faith, virtue, learning, the practice of letting go, and insight. His mind is likened to the butter in a crock of butter tossed into a pond where when the crock cracks open the butter rises to the surface.

 


 

Oblog: [O.3.4.19] Monday, March 04, 2019 5:17 AM

"Learn to think like a thief"
says the Ajhan[1]

And he and the bhikkhu (beggar) being instructed are delighted by this way of conceiving the mental attitude of the aspirant. After all, it teaches waryness, alertness, sense of danger and alertness to opportunity. But through such a dangerous vehicle! And a vehicle concerning which there is so little really good information. It reminds me of the destiny of one who practices the habits of dogs or cows.[2] And there is the danger in that tool of the bhikkhus and the Saŋgha being called a den of thieves. On the other hand, if one were seeking out an instructive model, what about using the one given us by the Sammā-Saɱ-Buddha and his 84,000 lessons and:

Learn to think like a beggar

 


[1]An instruction given to Bhk. Thanissaro at an early point in his training: [Bhk. Thanissaro: Think Like a Thief "Shortly before my ordination, my teacher — Ajaan Fuang Jotiko — told me: "If you want to learn, you'll have to think like a thief and figure out how to steal your knowledge."

[2] MN 57.

See also: AN 10.48; AN 10.101.

Edit: Sunday, March 17, 2019 8:43 AM

'Castless have I now become'.

One who has gone forth should repeatedly reflect on this.

'Bound up in the reactions of others is my life'.

One who has gone forth should repeatedly reflect on this.

'What is proper for me to do is now different.'

One who has gone forth should repeatedly reflect on this.

- AN 10.48;

Oblog: [O.3.4.19.2] 7:15 AM

PDFVincent Arthur Smith, Asoka, the Buddhist emperor of India
E-pubVincent Arthur Smith, Asoka, the Buddhist emperor of India

Unread at this point. Cited in AN 10.19, n. 1

Oblog: [O.3.4.19.3] 8:52 AM

[DN 33] DN 33: The Recital: Introduction, by C.A.F. Rhys Davids

 


 

Oblog: [O.2.27.19] Wednesday, February 27, 2019 7:34 AM

Those that much covet are with gain so fond
That what they have not, that which they possess,
They scatter and unloose it from their bond,
And so, by hoping more, they have but less;
Or, gaining more, the profit of excess
  Is but to surfeit, and such griefs sustain,
  That they prove bankrupt in this poor-rich gain.

The aim of all[1] is but to nurse the life
With honour, wealth and ease, in waning age;
And in this aim there is such thwarting strife
That one for all or all for one we gage;
As life for honour in fell battle's rage;
  Honour for wealth; and oft that wealth doth cost
  The death of all, and all together lost.

So that in venturing ill we leave to be
The things we are for that which we expect;
And this ambitious foul infirmity,
In having much, torments us with defect
Of that we have: so then we do neglect
  The thing we have, and, all for want of wit,
  Make something nothing by augmenting it.

- The Rape of Lucrece, The Complete Works of William Shakespeare, The Cambridge Edition Text, as edited by William Aldis Wright, Doubleday, Doran & Compny, Inc., 1936

[1] For the Buddhist, this goes to far, but it is true of the unawakened nevertheless.

 


 

Oblog: [O.2.21.19] Thursday, February 21, 2019 7:12 AM

[AN 9.41] Tapussa the Householder, the M. Olds translation.
Linked to the Pali, the Hare translation, and the Bhikkhu Thanissaro translation.
The Buddha describes the benefits of giving all up and the dangers in pleasures of the senses. The essence of the sutta is a not too difficult to understand progression of lettings-go leading to Nibbana by way of the Jhānas.

This sutta has two interesting features. The first is that there is here the only case that I know of where 'vitakka' alone is said to be the obstruction to the second jhāna. To me this makes sense if one sees that although ultimately, there being no self there, all existing things come from the outside, it is thoughts that approach one, asking for attention, whereas pondering (vicara) is an action taken by the individual and is therefore more or less under one's control and is by that not so much of an obstruction as thinking.

The other interesting thing in this sutta is an apparent dissonance between the way it begins and the way it goes on after the Second Jhāna. The first part sets one pattern, but subsequent to the second jhāna another pattern is used. Further within the second pattern two other incompatable patterns are used. I found it impossible to reconcile the differences and what I have here in this translation is a reconstruction based on a pattern that makes sense to me. The Hare translation I have left abridged as he has it, so you can see the problem, and I have left the Pali also as it appears in the PTS texts, but I have also provided a second Pali reconstructed to parallel my translation. All other translations have the single occurance of 'vitakka' though none note it's uniqueness in the Pali. No translator notes the confusion of patterns. All versions can be found in the Index.

Oblog: [O.2.21.19.2] Thursday, February 21, 2019 9:48 AM

The Problem with Worldly Activisim

For the seeker after ultimate freedom, freedom of mind, freedom of heart, freedom of consciousness, the inniinvisable consciousness, living outside time, the Deathless, the unborn, Nibbāna, orientation towards getting creates the situation where every existing thing becomes an obstruction to this freedom, every effort to attain binds one more strongly to this world, not the least because of the anger and frustration likely to be experienced at not attaining; primarily because ultimate freedom cannot be attained while caught up in the sorts of points of view that inspire worldly activisim and the sorts of deeds that follow.

But for one oriented towards letting go, desire to change the world, improve the world, act in the world in any way is seen as the obstruction. That is the starting point, the background, the given, and there is no expectation that messing with the world will yield anything more than pain. And every even very transient experience of freedom that results from not-doing is seen as a blessing, a release, a reward, a confirmation that such ultimate freedom exists and can be found, a motivator, encouraging courage and fortitude in letting it all go.

For one unconcerned with personal escape from pain into ultimate freedom, of course, this is not seen as a problem. And teaching others, encouraging others in worldly activism is not seen as misguiding those who follow.

This is not to say that doing good deeds in the world, while maintaining an over-all orientation towards letting go, is not good kamma and correct practice. It is. And such deeds are encouraged as stepping stones to building confidence in letting go of what is hard to let go of. But, to use Don Juan's term, such deeds should always be seen as 'controlled folly'.

It can be seen that one can successfully use action to abandon action; desire to let go of desire, but the motive of changing the world even for the better is not that, it is a grasping after personal gain. Always!

Compassion for beings should be oriented towards their ultimate good and that is best taught by example and the example to be followed in this Dhamma is that of the Buddha letting it all go.

So say I.

Oblog: [O.2.21.19.3] Thursday, February 21, 2019 1:27 PM

Cetaso Ekodibhāvaɱ = Single Heart

The meaning is 'not duplicitous'.

King Henry VIII, William Shakespeare, Act V, iii, Cranmer:
"My good lords, hitherto, in all the progress
Both of my life and office, I have labour'd,
And with no little study, that my teaching
And the strong course of my authority
Might go one way, and safely; and the end
Was ever to do well: nor is there living,
I speak it with a single heart, my lords,
A man that more detests, more stirs against,
Both in his private conscience and his place,
Defacers of a public peace, than I do."

page 1361, Col. 2. The Complete Works of William Shakespeare, The Cambridge Edition Text, as edited by William Aldis Wright, Doubleday, Doran & Compny, Inc., 1936

Today we would say: 'single-minded' or 'whole-hearted' with the negative connotation being "having a one-track mind".

That 'might go one way' might also be the idea in back of 'Ekāyano'; again, not hypocritical or duplicitous or having a hidden adgenda.

 


 

Oblog: [O.2.12.19] Tuesday, February 12, 2019 8:41 AM

PDFThe Buddhist Monastic Code Volumes I & II combined. Volume I: The Pāṭimokkha Rules; Volume II (begins on page 643; see also the bookmarks): The Khandhaka Rules. Translated and Explained by Thānissaro Bhikkhu (Geoffrey DeGraff).
A paperback copy of this book is available free of charge. To request one write to: Book Request, Metta Forest Monastery, PO Box 1409, Valley Center, CA 92082 USA. Unless you are a bhikkhu, please consider making a donation to Metta Forest Monastery for this work.

From the Preface by Bhikkhu Thanissaro: "... a two-volume book that attempts to give an organized, detailed account of the Vinaya training rules and the traditions that have grown up around them. The Pāṭimokkha training rules as explained in the Sutta Vibhaṅga are the topic of the first volume; the rules found in the Khandhakas, the topic of the second. The book as a whole is aimed primarily at those whose lives are affected by the rules—bhikkhus who live by them, and other people who have dealings with the bhikkhus—so that they will be able to find gathered in one location as much essential information as possible on just what the rules do and do not entail. Students of Early Buddhism, Theravādin history, or contemporary Theravādin issues should also find this book interesting, as should anyone who is serious about the practice of the Dhamma and wants to see how the Buddha worked out the ramifications of Dhamma practice in daily life. The amount of information offered here is both the book’s strength and its weakness. On the one hand, it encompasses material that in some cases is otherwise unavailable in English or even in romanized Pali, and should be sufficient to serve as a life-long companion to any bhikkhu who seriously wants to benefit from the precise and thorough training the rules have to offer. On the other hand, the sheer size of the book and the mass of details to be remembered might prove daunting or discouraging to anyone just embarking on the bhikkhu’s life. To overcome this drawback, I have tried to organize the material in as clear-cut a manner as possible. In particular, in volume one I have analyzed each rule into its component factors so as to show not only the rule’s precise range but also how it connects to the general pattern of mindfully analyzing one’s own actions in terms of such factors as intention, perception, object, effort, and result—a system that plays an important role in the training of the mind. In volume two, I have gathered rules by subject so as to give a clear sense of how rules scattered randomly in the texts actually relate to one another in a coherent way."

 


 

Oblog: [O.2.10.19] Sunday, February 10, 2019 9:11 AM

 

Paṭhamam p'ahaɱ Bhikkhave jhānaɱ nissāya āsavānaɱ khayaɱ vadāmi.

By Means of the First Gnosis

Being a discourse based on the first section of
AN 9.36: Jhāna-Nisasaya Suttaɱ

 

Laid down at Sāvatthi:

"I say, beggars, that the destruction of the corrupting influences,
is had just by means of the First Gnosis."

Corrupting influences: Āsāvas: (1) Seeking out sense-pleasures, (2) the desire to exist, and (3) blindness as to the result of existence in pain. 'The destruction of the āsāvas:' is another way of naming Arahantship.

First Gnosis. Paṭhamaɱ-jhānaɱ. The first point at which one can know and see the point of the Dhamma and the method for attaining its ends. The fundamental nature or character of the first Gnosis is that there is here a conscious appreciation of the peace and calm of solitude. It is the first point at which actual experience shows one with the insight to appreciate it, the benefits of solitude.

This is what has been said,
and because of what is this said?

Taking himself to some place of solitude,
the root of some tree,
a cave on some mountainside,
a heap of straw in an open field,
or an empty hut;
sitting down,
sitting up straight,
head, neck and back in alignment with the perpindicular,
legs crossed Indian Style,
he minds the area around the mouth.

Legs crossed Indian Style For very long meditation sessions, better than either the full lotus or the half lotus - at least for those not brought up to using those postures - the Indian style, (that is the Native American 'Indian') where the legs are crossed in front of one, but do not overlap or rest under each other is the seat which can be maintained for the longest time with the least discomfort.

He minds the area around the mouth for the very simple reason that this is a very small, simple thing on which to focus and which serves as a 'center'. When you want to let it all go, you will want as little there to let go of as possible. The face is much more complex of a thing to let go than the mouth. It is also the mouth which is the starting point of existence in a body and it is further the place where most trouble begins (it is where you shovel in the food, and spew forth your bile). "Watch your mouth!" When this center is fully established, it then may prove valuable to mind the face, where one will find all the sense organs located and one can observe the reactions of such to sense-stimulus; or one may mind the interface of the body with the world, or of the body and the world as distinct from the mind, or mind to bring minding to the forefront of one's endeavours at setting up minding (1) the body, (2) the experiences, (3) the mental states and (4) The Dhamma. Start with minding around the mouth.

Here, beggars, a beggar is so separated from sense-pleasures,
separated from unskillful things,
that with thinking,
with pondering the appreciation
of the pleasures born of solitude
there is thus entrance into
and habituation of the First Gnosis.

Sense pleasures: (kāma) (1) Indulging in sights, (2) sounds, (3) scents, (4) savours, and (5) touches.

Unskillful things: (akusalehi dhammehi) The Nīvaraṇā: The Diversions: (1) Wishing for sense-pleasures; (2) deviance; (3) lazy ways and inertia; (4) fear and anxiety; (5) doubt and vacillation.

Then, whatever is to be had there,
of form,
of experience,
of perception,
of own-making,
of consciousness,

(1) Form, (2) experience, (3) perception, (4) own-making, (5) consciousness = the Khandhas. The stockpiled constituents of an existing being. When you 'sankhāra' that which you intend to create is stockpiled, awaiting an opportunity to manifest itself. Such opportunity is opened up the instant one takes action. Another way of saying: 'Everything that exists and exists in potentiality as an identified-with component of an existing being.'
(1) Form (rūpa): the shape or form or perceptable factor of whatever has become an existing thing, including sounds and other invisible things.
(2) Experience (vedanā): This is three things in English: 'experience', 'sense-experience' and 'sensation'. 'Experience' which is for the ordinary person 'sense-experience' and for the arahant 'extra-sensory experience'; 'sense-experience', for the ordinary person experiencing the results of contact of sense-organ with sense-object; and 'sensation,' for the ordinary person, the feeling of pleasure or pain or neither pleasure nor pain (not 'neutral' feeling; this is not a feeling, it is the absence of feeling and is another term for Nibbāna), for the arahant this is only the sensation that is neither pleasant nor painful;
(3) Perception (saññā): The first awareness of a thing or the characteristic of a thing; although perception is had only of things which consist of forms and their names, perception is prior to any 'thinking about' or 'pondering of' such things,
(4) Own-making (sankhāra): This is identification with the intent to create experience for the self by way of acts of thought, word, and deed and the resulting identified-with experience,
(5) Consciousness (viññāṇa): This is knowing that one knows. Conscious awareness. The word literally means re-knowing-knowing-knowledge, which reflects the reality.

such things he perceives for himself
as being changeable,
painful,
broken,
a boil,
a stab,
an abyss,
an affliction,
'other',
disintegrating,
empty,
not-self.

Here we have a simile of an archer who sets up a target (setting up the khandhas as the object of one's thinkiing and pondering) and conscientiously practices to shoot long distances (remembering what was done and said long ago), accurately, and in rapid succession (swift in intuition), and to pierce great masses (the great mass of blindness). There are those who by the use of a simile come to understanding. Others will need to be told that what is being said here is that once the method is understood, it must be put into practice over and over again until one has achieved mastery over it; thinking and pondering over all one is attached to in all the various ways such things can come up and what is necessary to know, see and understand in order to let go of attachment to them.

Thus he turns his heart away from such things.

He thus having turned his heart away from such things,
joins his heart to the state of the deathless
thinking:

"This is the peaceful,
this is the culmination,
that is to say:
the calming down of all own-making;
the laying down of all planning;
the destruction of hunger/thirst;
dispassion,
ending,
Nibbāna."

He, taking his stand on this
arives at the destruction of the corrupting influences.

There is a follow-up paragraph which states that should one fail at destruction of the corrupting influences using this method, one will nevertheless have created such momentum in practice that one will break the five yokes to rebirth in lower realms and will, upon departing this life without dying, be reborn in a higher realm without birth, spontaneously, and will make an end there. This, of course, if one has made good faith effort.

Edit [Saturday, February 23, 2019 8:10 AM]: There is in some cases of the description of the First Jhāna, an accompanying simile of a bath attendent or his apprentice taking soap-flakes, (at'za you mind, snow-flake), and in a copper bowl sprinkling them with water (understanding), working them round and round into a ball (repeated practice at bringing some coherance to your mind, in this case focusing on the thrill that accompanies appreciation of solitude), until that soap-ball (your body) is soaked, permeated, suffused and saturated with that thrill that accompanies the First Jhāna.

 


 

Oblog: [O.2.4.19] Monday, February 04, 2019 8:45 AM

[AN 9.16] Perceptions, the M. Olds translation.
Linked to the Pali, the Hare translation, the Bhikkhu Thanissaro translation and the Sister Upalavanna translation.
Nine perceptions which are of great fruit and of great profit.

Nine Profitable Perceptions

"There are these nine perceptions, beggars,
which, made a big thing of,
have great fruit
are of great advantage;
lead on to the deathless,
culminate in the deathless.

What nine?

1. Perception of the ugly

Bhikkhu Thanissaro would limit this to perception of the uglyness of body. Note this is 'perception' not 'thought of'. You really need to see the uglyness as uglyness. While this is the most important of the ways this perception can be used, it is not the only way. The idea is to break attachment by focusing on the unpleasant feature of a thing. It is especially useful when combating lust by focusing on the things in the lust-object which will drive you crazy the day after. Too fat, too thin, too tall, too short ...

2. perception of death,

This is the perception that one will die by way of seeing that death is bound up in existence; that once come to existence a thing will pass out of existence. Again, this is not a theoretical understanding, it is the perception of the fact. Look around, see if you can find an object that will not eventually cease to exist. Your perception of death is when you have given up trying to find such a thing.

3. perception of the revolting nature of food,

At root this is the perception that whatever it is that one eats, it involved the killing of some living being or many living beings.

4. perception of non-indulgence in all worlds,

This is seeing the uselessness of indulging in ambitions (however minor) in a world which is an ending thing. This must be a broad, sweeping perception that encompasses every sort and possibility of existing in any sort of world whatever. Focus on some form of existence ("I want to be a movie star") and then focus on all the disadvantages of that. The primary disadvantage being that one will have no time for Dhamma research and practice, but bring in all the other disadvantages you can imagine. Do this for any occupation in the world that tempts you.

5. perception of change,

Pay attention to the way things change. Again, not as a theoretical proposition, but as a perception of the reality. Think time-lapse photography. Begin by focusing on things where seeing the change is easy, such as with water, the weather, plant life; then broaden it out into percption of aging in your friends. Marvelous! It appears that I am the only one that does not change.

6. perception of pain in change,

This is where most people need to get real. It is painful when things do not go your way. It is more painful when they go your way for a time and then change direction. Somewhere in your history there is highly likely someone who has died whose death caused you pain. Focus on that and then generalize out. Inwardly one yearns for rest, stability. What we have in stead is like trying to keep balance on an avalanch. The stress is so constant that it has become like white noise; your job is to see through the block to the reality.

7. perception of not-self in the painful

This is essentially the perception that if a thing were one's own, it would be under one's control, would not cause us pain because we simply did not want to experience pain, and that 'this' is not under one's control and therefore must not be 'the self' of one should there be such a thing. Then of course there is the deduction that since all that which has come into existence will pass out of existence and because of that be painful, there is nothing there whatever that can rightfully be called the self. Then there is the need to restrain yourself from forming the opinion that there is no self.

8. perception of letting go,

Just giving up a bad habit is not going to bring you much closer to Nibbana. If you do not examine the situation, you will more than likely just pick up some new bad habit. What you must also do is to perceive the release of tension that follows letting go. Bring yourself to the perception that this thing that has been let go, if not taken up again, cannot in future cause you pain. That perceived is what will motivate you when some of the more difficult things to give up must be given up.

9. perception of dispassion

Again this is not the intellectual idea that by letting go of thirst one ends pain; it is the perception that when you have let go of any thirst, no pain could result from that.

 


 

Oblog: [O.2.3.19] Sunday, February 03, 2019 8:48 AM

In researching another topic I found the following which is Mrs. Rhys Davids discussion of the term 'Pīti' which I quote here in an effort to counter-act the tendency to define this term in only one way (as per Bhk. Thanissaro: 'rapture'). The reason for that being the dissonance between the ease of entering the first jhāna in all other respects versus the difficulty of that if Pīti is described as exclusively 'rapture.'

From: Dh.S.: A Buddhist Manual of Psychological Ethics, C.A.F. Rhys Davids, trans.: §7: "Pīti, as distinguished from sukhaɱ, is explicitly excluded from the skandha of feeling, considered as the irreducible hedonic constituent, and referred to the composite psychoses of the sankhāra skandha. It connotes emotion, as distinct from bare feeling; that is to say, pīti is a complex psychical phenomenon, implying a "central psycho-physical) origin" and a widely diffused "somatic resonance" (cf. Sully, The Human Mind, ii, 56). It arises out of a present idea, and suffuses the whole being. By Buddhaghosa's day it was divided into five species: the thrill of joy, just causing "the flesh to creep"; the flash of joy, like lightening; the flood of joy, like the breakers on a seashore; ecstasy or transport, in which the subject could float in the air; and overwhelming suffusing joy (Asl. 115, 116). Instances are related of the fourth species (ubbega-pīti), the inspiring idea being "Buddhārammaṇaɱ" (see also Visuddhi Magga, chap. iv; "Yogāvacara's Manual," vii; Bud. Psy., 1914, 187 f.) The same word (ubbego) is used to describe the anguish or trembling over guilt discovered."

Note the commentary classes Pīti not under vedana, but under sankhāra in the khandhas. In other words for the commentators pīti is self-made, intentionally created, not an externally stimulated thing. This much I agree with, but I would suggest that vedana too (as with all the khandhas) is sankhāra'd.

I do not disagree with Mrs. Rhys-Davids analysis, but think it is not sufficiently wide in scope. I am suggesting the term stands for the spectrum of phenomena that falls between appreciation and rapture.

Try thinking of the distinction as being between pleasure and the enjoyment of pleasure. The former is a sensation, the latter is a reaction to sensation. So what we have in the first jhāna is 'appreciation of the pleasures born of solitude,' rather than 'pleasure and enjoyment born of solitude'. The 'enjoyment' needs to be shown to be of the pleasure of solitude.

By the way this raises the issue of posture. It is very important to the arising of the more blissful states of Pīti that one is sitting or standing with one's spine in proper alignment. For tall people, the ability to sit up straight depends greatly on having good upper body strength and strong abdomnal muscles. Good posture used to be one of the things parents taught their children. Not so these days. So train yourselves starting as early as you can! Its important!

For more on Pīti, see AN 10.1 ff.

 


 

Oblog: [O.1.30.19] Wednesday, January 30, 2019 6:01 AM

Who the Potter, pray, and who the pot?
— Omar

A Doer of the Word, Chapter 2 of Twelve Men, by Theodore Dreiser, 1919.
An inspirational story about a Master Giver. It is a non-fiction interview. Although this is about a Christian who has made a vehicle of generosity, it is in no way in conflict with the ideas concerning generosity in the Buddha's system. It may, in these times, seem a bit sappy, but that is not really the case, Dreiser, as interviewer here is sufficiently skeptical. There are many tricks of giving revealed as well as some stories of magic power. Altogether anyone desiring to expand their hearts through generosity would do well to read this short chapter.
Theodore Dreiser was a little-known, but very influential American novelest writing at the end of the 19th century. He wrote on many levels, but the basic structure was to take the 'young pregnant unmarried mother evicted from her hovel in the depth of winter by the ruthless landlord who in frustrated lust and jealousy ties her up and puts her on the railroad tracks with a train on-coming' style and elevates it to fine art. Every scene in his writing is an examination of human nature.

 


 

Oblog: [O.1.27.19] Sunday, January 27, 2019 6:34 AM

[SN 5.46.8] Upavāṇa, the Bhikkhu Thanissaro translation.
Linked to the Pali, the Woodward translation, and the Bhk. Bodhi translation.
The Venerable Upavana explains how by developing the seven dimensions of awakening one can know a pleasant way of living (that is, Arahantship).

 


 

Oblog: [O.1.26.19] Saturday, January 26, 2019 8:24 AM

[DN 29] The Inspiring Discourse, The Bhikkhu Thanissaro, translation.
Linked to the Pali and the T.W. Rhys Davids translation.
Gotama responds to the news that the death of Nathaputta the Nigantha has resulted in the break-up and general disorder of his followers by outlining in great detail the solid foundation on which the Saŋgha has been constructed.
[AN 10.61] Ignorance, the Bhikkhu Thanissaro translation.
Linked to the Pali, the Woodward translation, and the Bhikkhu Bodhi translation.
In the technique of the Paticca Samuppada, the Buddha traces out how blindness rolls on and the way freedom from it is managed.
[SN 2.12.18] To Timbarukkha, the Bhikkhu Thanissaro translation.
Linked to the Pali, the C.A.F. Rhys Davids translation, and the Bhikkhu Bodhi translation.
Timbaruka asks the Buddha a series of questions about the source of pain and pleasure and to each of his questions receives the response, 'it is not such as that.' When Timbaruka asks for an explanation, The Buddha teaches him the 'Doctrine Going Down the Middle': that is, the Paticca Samuppada, the chain of interdependent factors giving rise to the experience of individualized existence and the resulting pain.
The question here is: Is sayaɱ kataɱ 'own-whatever-made' (Rhys Davids: 'wrought by one's self'; Bhk. Bodhi: 'created by oneself'; Bhk. Thanissaro: 'self-made') not just another form of sankhāra 'own-making'? Or the other way around, is not sankhāra just a contracted form of sayaɱ kataɱ?

 


 

Oblog: [O.1.25.19] Friday, January 25, 2019 5:17 AM

[AN 4.195] To Vappa, The Bhikkhu Thanissaro, translation.
Linked to the Pali and the Woodward translation.
A very important sutta! Especially for anyone near death concerned about past kamma cataching up. The Buddha describes how it is that by not doing unskillful deeds (i.e., making any new kamma, any own-making) with mind, speech or body no new consequences will be accumulated; in not doing new deeds, one is placed face-to-face with the results of old deeds and by intelligently resolving all such consequences as they come up one will have eliminated the possibility of painful kammic results coming to one in any future state. As I understand this the proposition is that practicing in this way the results of past deeds are forced to present themselves in this life in that they cannot flow into the future state of a being where no action creating a future identified-with state (own-making, kamma, of thought, word, or deed) exists.
[SNP 30] Sundarika Bhāradvāja, The Bhikkhu Thanissaro translation.
Linked to the Pali and the Fausbøll translation.
A brahman questions the Buddha to see if the latter deserves to receive the cake resulting from his sacrifice.
[MN 56] The Teaching to Upāli
Linked to the Pali, the Chalmers translation, the Sister Upalavanna translation, and the Horner translation.
A debate with the Buddha concerning the Jain proposition that of deeds of mind, word, and body, the deed of body carried the strongest kammic consequences where the Buddha holds that it is the deed of mind that carries the strongest kammic consequences.
[AN 10.72] Thorns, The Bhikkhu Thanissaro translation.
Linked to the Pali and the Woodward translation.
The Buddha teaches of ten things which are thorns to one who is actively practicing. Pay special attention to Bhk. Thanissaro's Footnote #3 which explains the common-sense way the idea of 'thorn' should be taken.

 


 

Oblog: [O.1.23.19] Wednesday, January 23, 2019 9:37 AM

Max Muller, Vanity Fair
1875 Vanity Fair caricature of Müller confirming that, at the age of fifty-one, with numerous honours, he was one of the truly notable "Men of the Day".

p.p. explains it all — p.p.

[dhp] The Dhammapada, A Collection of Verses, Being One of the Canonical Books of the Buddhists, translated by F. Max Max Müller, 1881
Reformatted from the version scanned and proofread by Christopher M. Weimer, Sacred Text Archives.
There is a very comprehensive (for the time) Introduction.
Chapters are linked-to from the Index;
individual verses are linked to the Pali; can be linked-to or located by appending '#v0' to the end of the url. E.g.: ~dhamma-vinaya/sbe/kd/dhp/kd.dhp.mulr.sbe.htm#v1
This is probably the most well-known and most-translated work of the Pali. This translation, one of the very first, has the advantage of being done by a non-Buddhist; it has the disadvantage of being done by a dyed-in-the-wool Sanskrit scholar.
I don't suppose that academics are actually any more arrogant than any other group of frightened people of limited scope (e.g., politicians, Englishmen), it is just that they have more exposure and are less fearful of their ignorance being exposed. So I suppose we should be grateful that Doc. Müller has graceously allowed that in some cases it may be reasonable for Pali scholars to use the Pali spelling of words in their works, and for that reason he has done so in this work. That said the reader of this translation will find the spelling of many Pali words in need of deciphering because the work was done prior to the establishment of any stable convention concerning diacriticals. I have inserted unicode diacriticals where it appeared harmless.

 


 

Oblog: [O.1.18.19] Friday, January 18, 2019 4:35 AM

Eight Accomplishments

Having enterprise
Being on-guard
Being friendly with the good
Living life on an even keel
Having gained faith
Being ethically conducted
Being generous
Having wisdom.

—AN 8.75
definitions are found onAN 8.76.

Eight That Advance One in Training

Taking no delight in activity;
Taking no delight in talking;
Taking no delight in sleep;
Taking no delight in groups;
Guarding the sense-forces;
Moderation in eating;
Taking no delight in contact;
Taking no delight in distraction.

—AN 8.75

 


 

Oblog: [O.1.13.19] Sunday, January 13, 2019 10:21 AM

[AN 8.63] A Condensed Dhamma Discourse, The M. Olds, translation.
Linked to the Pali, the Hare translation, and the Bhikkhu Thanissaro translation.
A bhikkhu asks for a lesson 'in brief' and gets a lesson in detail. A truly unique sutta which leads to arahantship by a complex mixing of the four brahma viharas, and samādhi practice in the context of satipatthana training. A good sutta to break up the rigid understanding of samādhi and satipaṭṭhana practice.
This is a very interesting sutta because it gives a step-by-step instruction in meditation practice. It is notable here that while the factors of jhāna are stated, they are all just classed under 'samādhi' ('serenity'; Hare, Bhk. Thanisaro, Bhk. Bodhi: 'concentration') and are not put in the usual 1-4 grouping and the term 'jhāna' is not mentioned. The method for transitioning out of vitakka and vicāra is inidicated here in a way that is only found in a few suttas: that is, by abandoning one, then the other. Also interesting in this sutta is the way serenity practice is combined with the satipaṭṭānās. Note that this instruction was intended to, and did, result by itself in the hearer, putting it into practice, becoming an arahant.

 

§

 

Aŋguttara Nikāya
VIII. Aṭṭhaka Nipāta
VII. Bhūmi-Cāla Vagga

Sutta 63

Sankhitta-Desita Suttaɱ

A Condensed Dhamma Discourse

Translated from the Pali

 


 

[1][pts][than] I HEAR TELL:

Once upon a time The Lucky Man, Sāvatthi Town revisiting.

There then a bhikkhu drew near the Lucky Man.

Having drawn near The Lucky Man,
and given salutation,
he took a seat to one side.

Seated to one side, then, this bhikkhu addressed The Lucky Man:

"It would be well for me, bhante,
if the Bhagavā would teach a condensed Dhamma,
such that having heard Bhagavā's Dhamma,
I could live alone,
apart,
careful,
ardent,
intent on striving."

[aside] "... and even so are there some confused persons
who neither come to my Dhamma talks,
nor think they should follow me."

"Let, bhante, Bhagavā teach a condensed Dhamma
teach, Well-gone, a condensed Dhamma!

It may be such that even I might come to understand
the goal spoken of by Bhagavā;
it may be such that even I might become one
to receive what the Bhagavā says."

 

§

 

2. "In that case then, bhikkhu, train yourself this way:

'Let my heart,
having become well-composed within,
be still,
and not give rise to bad, unskillful things
that, persisting, overwhelm the heart.'

This is how, bhikkhu, to train yourself.

 

§

 

3. When, bhikkhu, your heart,
having become well-composed within,
is still,
and does not give rise to bad, unskillful things
that, persisting, overwhelm the heart,
then, bhikkhu, you must train yourself thus:

'Let freedom of heart through friendliness be made-become,
made a big thing,
made a vehicle,
made a reality,
come to greatness,
well-set going.'

This is how, bhikkhu, to train yourself.

4. When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Become with thinking along with pondering.

Become without thinking, but with pondering.

Become completely without thinking, without pondering.

Become along with enthusiasm.

Become completely without enthusiasm.

Become accompanied just with the agreeable.

Become accompanied just with detachment.'

This is how, bhikkhu, to train yourself.

 

§

 

5. When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Let freedom of heart through sympathy be made-become,
made a big thing,
made a vehicle,
made a reality,
come to greatness,
well-set going.'

This is how, bhikkhu, to train yourself.

When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Become with thinking along with pondering.

Become without thinking, but with pondering.

Become completely without thinking, without pondering.

Become along with enthusiasm.

Become completely without enthusiasm.

Become accompanied just with the agreeable.

Become accompanied just with detachment.'

This is how, bhikkhu, to train yourself.

 

§

 

6. When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Let freedom of heart through empathy be made-become,
made a big thing,
made a vehicle,
made a reality,
come to greatness,
well-set going.'

This is how, bhikkhu, to train yourself.

When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Become with thinking along with pondering.

Become without thinking, but with pondering.

Become completely without thinking, without pondering.

Become along with enthusiasm.

Become completely without enthusiasm.

Become accompanied just with the agreeable.

Become accompanied just with detachment.'

This is how, bhikkhu, to train yourself.

 

§

 

7. When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Let freedom of heart through detachment be made-become,
made a big thing,
made a vehicle,
made a reality,
come to greatness,
well-set going.'

This is how, bhikkhu, to train yourself.

When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Become with thinking along with pondering.

Become without thinking, but with pondering.

Become completely without thinking, without pondering.

Become along with enthusiasm.

Become completely without enthusiasm.

Become accompanied just with the agreeable.

Become accompanied just with detachment.'

This is how, bhikkhu, to train yourself.

 

§

 

8. When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Living in a body,
I will oversee the body,
ardent, self-aware, minding,
having settled down worldly coveting and depression.'

This is how, bhikkhu, to train yourself.

When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Become with thinking along with pondering.

Become without thinking, but with pondering.

Become completely without thinking, without pondering.

Become along with enthusiasm.

Become completely without enthusiasm.

Become accompanied just with the agreeable.

Become accompanied just with detachment.'

This is how, bhikkhu, to train yourself.

 

§

 

9. When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Living in sense-experience,
I will oversee sense-experience,
ardent, self-aware, minding,
having settled down worldly coveting and depression.'

This is how, bhikkhu, to train yourself.

When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Become with thinking along with pondering.

Become without thinking, but with pondering.

Become completely without thinking, without pondering.

Become along with enthusiasm.

Become completely without enthusiasm.

Become accompanied just with the agreeable.

Become accompanied just with detachment.'

This is how, bhikkhu, to train yourself.

 

§

 

10. When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Living in mental states,
I will oversee mental states,
ardent, self-aware, minding,
having settled down worldly coveting and depression.'

This is how, bhikkhu, to train yourself.

When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Become with thinking along with pondering.

Become without thinking, but with pondering.

Become completely without thinking, without pondering.

Become along with enthusiasm.

Become completely without enthusiasm.

Become accompanied just with the agreeable.

Become accompanied just with detachment.'

This is how, bhikkhu, to train yourself.

 

§

 

11. When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Living in the Dhamma,
I will oversee things,
ardent, self-aware, minding,
having settled down worldly coveting and depression.'

This is how, bhikkhu, to train yourself.

When, bhikkhu, this serene state
has been made become this way,
made a big thing,
proceed thus, bhikkhu, with this serenity:

'Become with thinking along with pondering.

Become without thinking, but with pondering.

Become completely without thinking, without pondering.

Become along with enthusiasm.

Become completely without enthusiasm.

Become accompanied just with the agreeable.

Become accompanied just with detachment.'

This is how, bhikkhu, to train yourself.

 

§

 

12. When, bhikkhu, this serene state
has been made become well developed this way,
proceeding thus, bhikkhu —

-◦-

approaching, whatever is thus approached,
is approached in comfort;

-◦-

whenever, however, standing,
the standing is comfortable,

-◦-

whenever, however seated,
the seat is comfortable,

-◦-

whenever, however the place for lying down be made,
the place for lying down that is made is comfortable.

 

§

 

13. There then, this bhikkhu,
having been so instructed with this instruction,
living alone,
apart,
careful,
ardent,
intent on striving
in no long time
clearly understood, incorporated, and achieved that goal
that un-surpassable living of the godly life
for which sons of good families
leave home for homelessness
seeing it for himself in this visible thing.

And he knew:

"Left behind is re-birth;
lived is the godly life,
done is duty's doing,
no further is there it'n-n-at'n."

And this bhikkhu became another of the Arahants.

 


 

Oblog: [O.1.9.19] Wednesday, January 09, 2019 8:07 AM

[AN 8.56] Fear, A Name for Sensuality, The M. Olds translation.
Linked to the Pali and the Hare translation.
Eight terms that should be considered synonyms for sense pleasures: 'fear', 'pain', 'disease', 'inflammation', 'hook', 'bondage', 'swamp', and 'in-wombed'.

 


 

Aŋguttara Nikāya
VIII. Aṭṭhaka Nipāta
VI. Gotamī Vagga aka Sa-ādhāna-Vagga

Sutta 56

Bhaya Suttaɱ

Fear, A Name for Sensuality

Translated from the Pali

 


 

[1][pts] I HEAR TELL:

Once upon a time The Lucky Man, Sāvatthi Town revisiting.

There, to the Beggars gathered round he said:

"Beggars!"

And the beggars responding, "Bhante!" the Lucky Man said this:

2. "'Fear', beggars, is a deeper way of speaking of sensuality;
'pain', beggars, is a deeper way of speaking of sensuality;
'sickness', beggars, is a deeper way of speaking of sensuality;
'a cancer', beggars, is a deeper way of speaking of sensuality;
'a stabbing', beggars, is a deeper way of speaking of sensuality;
'relations', beggars, is a deeper way of speaking of sensuality;
'a mire', beggars, is a deeper way of speaking of sensuality;
'a womb', beggars, is a deeper way of speaking of sensuality.

 

§

 

3. And why, beggars, is 'fear' a deeper way of speaking of sensuality?

Whoever is empassioned by lust for sensuality,
bound by lustful wishing,
is not even released from fear in this visible thing,
is certainly not released from fear in his future states.

Therefore is 'fear' a deeper way of speaking of sensuality.

3. And why, beggars, is 'pain' a deeper way of speaking of sensuality?

Whoever is empassioned by lust for sensuality,
bound by lustful wishing,
is not even released from pain in this visible thing,
is certainly not released from pain in his future states.

Therefore is 'pain' a deeper way of speaking of sensuality.

3. And why, beggars, is 'sickness' a deeper way of speaking of sensuality?

Whoever is empassioned by lust for sensuality,
bound by lustful wishing,
is not even released from sickness in this visible thing,
is certainly not released from sickness in his future states.

Therefore is 'sickness' a deeper way of speaking of sensuality.

3. And why, beggars, is 'a cancer' a deeper way of speaking of sensuality?

Whoever is empassioned by lust for sensuality,
bound by lustful wishing,
is not even released from cancer in this visible thing,
is certainly not released cancer in his future states.

Therefore is 'a cancer' a deeper way of speaking of sensuality.

3. And why, beggars, is 'a stab' a deeper way of speaking of sensuality?

Whoever is empassioned by lust for sensuality,
bound by lustful wishing,
is not even released from being stabbed in this visible thing,
is certainly not released from being stabbed in his future states.

Therefore is 'a stab' a deeper way of speaking of sensuality.

3. And why, beggars, is 'relations' a deeper way of speaking of sensuality?

Whoever is empassioned by lust for sensuality,
bound by lustful wishing,
is not even released from relations in this visible thing,
is certainly not released from relations in his future states.

Therefore is 'relations' a deeper way of speaking of sensuality.

3. And why, beggars, is 'the mire' a deeper way of speaking of sensuality?

Whoever is empassioned by lust for sensuality,
bound by lustful wishing,
is not even released from the mire in this visible thing,
is certainly not released from the mire in his future states.

Therefore is 'the mire' a deeper way of speaking of sensuality.

3. And why, beggars, is 'the womb' a deeper way of speaking of sensuality?

Whoever is empassioned by lust for sensuality,
bound by lustful wishing,
is not even released from the womb in this visible thing,
is certainly not released from the womb in his future states.

Therefore is 'the womb' a deeper way of speaking of sensuality."

 


 

Fear, pain, sickness,
and a cancer,
relations, a mire and a womb — each
'sensuality' are called —
as common people
beset by forms delightful,
further wombs beget.

But when a beggar, ardent,
self-awareness not neglecting,
this painful mired-path surpasses,
a people quaking at birth and aging
is what he sees there.

 


 

Oblog: [O.1.5.19] Saturday, January 05, 2019 5:29 AM

 

Deeper than
the deep blue sea
is seeing
deeper
than
the Seen.

Mettā

"I do not understand your enjoyments, people,
but I wish you great happiness
in the enjoyment of them.

Forgiveness

This is a very difficult thing, this business of living.
There is scope enough between the depths of misery,
and the bliss of life above,
to quench the anger
of almost anyone
over almost anything.

 


 

Oblog: [O.1.1.19] Monday, January 1, 2019 12:01 AM

 

Selected Translation Terms
from Dr. Rupert Gethin's
Sayings of the Buddha, Oxford University Press, 2008

Abhiññā direct knowledge
Appamāda attentiveness
Āsava taints
Attan self
Bala powers
Bhikkhu monk
Bodhi awakening
Citta mind
Dhamma Truth, practice, qualities, teaching
Diṭṭhi view
Domanassa unhappyness
Dukkha suffering
Indriya faculties, senses
Jhāna absorption
Kamma action
Khandha aggregates
Kāma sense desire
Manasikāra attention
Metta friendliness
Nibbidā disenchantment
Nirodha cessation
Nīvaraṇa hindrances
Padhāna application
Passaddhi tranquillity
Paññā wisdom
Paṭicca samuppāda dependent arising
Rūpa form
Sacca truth
Samatha calm
Sampajaññā awareness
Samādhi concentration
Sankhāra forces, volitional conditions
Sati mindfulness
Saññā conceiving
Saɱyojana fetters
Sila moral behavior
Taṇhā craving
Upekkhā equanimity
Vedana feelings
Vicara examining
Vipassana insight
Viriya energy
Virāga dispassion
Vitakka thinking
Viññaṇā consciousness
First Jhāna Completely secluded from sense desirs and unwholesome qualities, he lives having attained the joy and happiness of the first absorption, which is accompanied by thinking and examining, and born of seclusion.
Second Jhāna by stilling thinking and examining, a monk lives having attained the joy and happiness of the second absorption, a state of inner clarity and mental unification that is without thinking and examining, and is born of concentration.
Third Jhāna by having no desire for joy a monk lives equanimously, mindful and fully aware; he experiences the bodily happiness of which the noble ones speak saying "equanimous and mindful, one lives happily", and so lives having attained the third absorption
Fourth Jhāna by letting go of happiness and unhappiness, as a result of the earlier dispappearance of pleasure and pain, a monk lives having attained the pure equanimity and mindfulness of the fourth absorption, which is free of happiness and unhappiness.

These tables will be permanently available from a file linked to on the Glossology contents page.

 


 

Oblog: [O.1.1.19.1] Monday, January 1, 2019 12:01 AM

 

Aŋguttara Nikāya
VIII. Aṭṭhaka Nipāta
IV. Dāna Vagga

Sutta 40

Apāya-Saŋvattanika Suttaɱ

Landing One's Self in the Pay-up

Translated from the Pali

 


 

[AN 8.40][1][pts][than][bodh] I HEAR TELL:

Once upon a time The Lucky Man, Bhaggaland, Crocodile Hill, Bhesakala Forest Deer Park revisiting.

1. The destruction of life, beggars, practiced,
developed,
made a big thing of,
lands one's self in hell,
lands one's self in the womb of anmals,
lands one's self in the garb of ghosts.

What is an altogether trivial result
of the destruction of life
for a being that is human
is having landed one's self a short life.

2. Taking the ungiven beggars, practiced,
developed,
made a big thing of,
lands one's self in hell,
lands one's self in the womb of anmals,
lands one's self in the garb of ghosts.

What is an altogether trivial result
of taking the ungiven
for a being that is human
is having landed one's self bad luck with money.

3. Misbehavior in lusts beggars, practiced,
developed,
made a big thing of,
lands one's self in hell,
lands one's self in the womb of anmals,
lands one's self in the garb of ghosts.

What is an altogether trivial result
of misbehavior in lusts
for a being that is human
is having landed one's self hatred and emnity.

4. Deceptive speach beggars, practiced,
developed,
made a big thing of,
lands one's self in hell,
lands one's self in the womb of anmals,
lands one's self in the garb of ghosts.

What is an altogether trivial result
of deceptive speach
for a being that is human
is having landed one's self untrue information.

5. Malicious gossip beggars, practiced,
developed,
made a big thing of,
lands one's self in hell,
lands one's self in the womb of anmals,
lands one's self in the garb of ghosts.

What is an altogether trivial result
of malicious gossip
for a being that is human
is having landed one's self frienship-breaking emnity.

6. Cutting speach beggars, practiced,
developed,
made a big thing of,
lands one's self in hell,
lands one's self in the womb of anmals,
lands one's self in the garb of ghosts.

What is an altogether trivial result
of cutting speach
for a being that is human
is having landed one's self unpleasant words.

7. Idle lip-flapping beggars, practiced,
developed,
made a big thing of,
lands one's self in hell,
lands one's self in the womb of anmals,
lands one's self in the garb of ghosts.

What is an altogether trivial result
of idle lip-flapping
for a being that is human
is having landed one's self mindless yacking.

8. Drinking alcoholic drinks beggars, practiced,
developed,
made a big thing of,
lands one's self in hell,
lands one's self in the womb of anmals,
lands one's self in the garb of ghosts.

What is an altogether trivial result
of drinking alcoholic drinks
for a being that is human
is having landed one's self in madness.

 


 

Welcome Friend!
CONTINUED: The listings for:

What's New? 2018What's New? 2017What's New? 2016
What's New? 2015What's New? 2014What's New? 2010-2013

 



Contact:
E-mail
Copyright Statement