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Oblog: Monday, November 05, 2018 4:44 AM


The translations of the Four Nikāyas by Bhk. Sujato and his computer.

This is, I believe, the first attempt at translation of the Four Nikāyas by way of what I believe is now being called 'machine-assisted translation.'

At an earlier point I was all for such an approach to a unified translation: no more. The result here is far from 'unified' and is subject to the ignorance and resulting translation quirks of the human part of the mechanics. Examples: 'Vitakka and Vicara' has, among several others, the translation "placing the mind and keeping it there", which is indefensible (as can be seen by the non-response of Bhk. Sujato to a barrage of essays by frankk on Bhk. Sujato's discussion board); 'Sankhāra' has (also among others) the translation 'choices' which is to describe one aspect of a spectrum of activities and their consequences and call it the entire process. Add to this list my usual gripes: 'Right' for Sammā; 'Concentration' for 'Samādhi'; etc.

Needless to say if you have any concern for your salvation and if you have any trust in the way the system is being described here, put this translation at the bottom of your list of reads. I include it here because good or bad it is an historical milestone. And, as with all the translations out there today and with all those likely to appear in the future, we have the wonderful fact that 90% of what is being taught in the Dhamma does not require great sophistication — the practices of giving, ethical culture and self-discipline are what most people need to hear about and the precise language used to encourage such behavior is not particularly critical.

Still: Reader Beware! This bhikkhu is deeply involved in worldly activism: i.e., he is going in precisely the opposite direction of what is being described here as the aim of the Dhamma. His translations reflect his views. The result is that he has become a dynamic force in neo-Buddhism, a movement which essentially aligns a view of the Buddhist goal with that of Christianity and Mahayana Buddhism. Like it or not activist Buddhism is probably the future of Buddhism.

As a side-issue it is very strangely incongruous that this work is being promoted as the first translation choice on Sutta Central which has as it's stated purpose the attempt to determine the most original and authentic of the early Buddhist suttas. So the implied suggestion is 'Find the most authentic version of a sutta and read the most inauthentic translation ever produced.

Dīgha Nikāya pdfe-pub pdfpdf
Majjhima Nikāya pdfe-pub pdfpdf
Aŋguttara Nikāya pdfe-pub pdfpdf
Saɱyutta Nikāya pdfe-pub pdfpdf

The e-pub version will give you the SaveAs option; the PDF will open in your default PDF browser. Permanent location of these download links will be on the 'Files and Download Links' page.



Oblog: Friday, November 02, 2018 7:34 AM


[AN 7.37] Intuitive Apprehension The M. Olds translation.
Linked to the Pali and the Hare translation.
Seven things which cultivated lead to gaining the four intuitive apprehensions (aka: The Four Analytical Knowledges).



Oblog: Wednesday, October 31, 2018 9:29 AM


He gives things hard to give, does what is hard,
Hard words to bear he bears, his secret tells,
But others' secrets keeps, in times of want
Forsakes you not, when ruined ne'er contemns:
In whom are found these ways, that is the friend
To cultivate if any need a friend.

—Hare, AN 7.35



Oblog: Monday, October 29, 2018 6:11 AM


Seven Leading a Layman
Decline, Loss, Back-sliding, and Rebirth

Passing up opportunity to see Bhikkhus.

Neglecting to hear True Dhamma.

Not studying refinement in ethical practice.

Finding no great joy in elder bhikkhu,
novice bhikkhu or
bhikkhu of middle standing.

Listening to Dhamma with a heart set on fault-finding.

Seeking out those other than the worthy of right-hand salutation, and

Doing for them first.*

from: AN 7.27, 28-30

*Note this does not directly state that it is bhikkhus in the Order that is intended. This is not said in any attempt to deprive the bhikkhus of their due, just to point out that the statement was carefully crafted so as to both point to the order and not make it exclusively the object of giving. This is not the way this is usually translated.




Oblog: Saturday, October 27, 2018 8:12 AM

Image from Wikipedia

SBE 49: Meditation on Buddha Amitayus Included here for your edification and delight because referenced in AN 7.20 note 2. From Wikipedia: The Amitāyurdhyāna Sūtra (Sanskrit; traditional Chinese: 佛說觀無量壽佛經) is a Mahayana sutra in Pure Land Buddhism, a branch of Mahāyāna Buddhism. It is one of the three principle Pure Land sutras along with the Infinite Life Sutra and the Amitabha Sutra. Amitāyus is another name for the Buddha Amitābha, the preeminent figure in Pure Land Buddhism, and this sutra focuses mainly on meditations involving complex visualization. This is reflected in the name of the sutra, which translates to the "Amitāyus Meditation Sūtra."
It is generally considered by modern scholarship to be apocryphal, a composition originally written in Chinese. No Sanskrit original has been discovered and the Sanskrit name and Sanskrit versions would thus be reverse translations. According to Paul Williams, a more accurate Sanskrit title for this text would be Amitāyurbuddhānusmṛti Sūtra, meaning "Amitāyus Buddha-mindfulness Sūtra."



Oblog: Friday, October 26, 2018 8:56 AM

Sārandada Suttaɱ [An Adaptation][1]

Discourse on the Longevity of the State

Once upon a time, The Lucky Man, Vesāli-land revisiting.

There the Buddha gave the Vajjians a discourse on the factors contributing to the longevity of a country:

1. So long as the leading citizens[2] of the country often meet together
in discussion of the affairs of state,
growth in that country may be expected,
not decline.

2. So long as the leading citizens of the country sit down in agreement,
rise up in agreement,[3]
growth in that country may be expected,
not decline.

3. As long as the officials of the country
adhere to the ideals established
in the country's original constitution,
and formulate no new ideals,[4]
growth in that country may be expected,
not decline.

4. As long as the powerful
shall not sexually molest and abuse
the women and girls of the country,[5]
growth in that country may be expected,
not decline.

5. As long as the officials of the country
honor, respect, venerate and revere
the sacred places of the people of the country,[6]
growth in that country may be expected,
not decline.

6. As long as the country provides protection, refuge and shelter
for the worthy[7]
— both within and outside the boarders, —
growth in that country may be expected,
not decline.

7. As long as the people honor, respect, venerate, and revere
the Elder statesmen,[8]
growth in that country may be expected,
not decline.




The Duties of Government

Adapted from DN 26: Cakkavatti-Sīhanāda Suttanta

1. To be a good example to the people: guided by good form, paying respect to good form, honoring good form, holding good form sacred, revering good form, being of good form, being one whose motto is good form, being one who points out good form, being one instructed by good form.

2. To provide protection for the people, for the army, for the managers, for the workers, for the scholar and the layman, for town and country dwellers, for the religious, for animals and birds throughout the country.

3. To provide justice. Letting no wrongdoing prevail.

4. To provide economic security for the poor; seeds for the farmer, money for the impoverished, food for the hungry.

5. To listen to the experienced and wise and act on their advice while encouraging them to desist from wrong conduct.



As cattle when the lead bull swerves,
All of a mind to follow, swerve as well,
So with men, if he who is the leader be corrupt,
so much the more will those who follow be.
Th'unrighteous king to all the realm brings pain.


As cattle when the lead bull's course is straight
All of a mind to follow, go straight as well,
So with men, if he who is the leader be upright,
so much the more will those who follow be.
The righteous king to all the realm brings peace.


[1] As well as bringing the terminology into alignment with our modern situation, the order of the rules has been changed to point to the fact that when the leaders of a nation act with nobility, the people will respect them.

[2] Leading citizens. This is both those in government service and private citizens with leadership qualifications. Influential people.

[3] This may seem impossible in this world as it is today, but the idea is sound: keep out of the discussion those topics which are a source of conflict. Arrive at consensus. Deal with devisive issues privately until agreement can be reached.

[4] With 40,000 + new laws being created every year in this country, the logic of this rule is obvious. What is needed is a basic set of rules such as is found in the original Constitution of the United States, and a system of judges that will wisely interpret those rules as they apply to individual cases. In other words in stead of laws, there should be presidents. The proliferation of laws has made virtually everyone in the world a criminal in one way or another. Such a state of things does not contribute to the respect for the rule of law.

[5] The idea is that with abusive behavior comes resentment and division of the people from within.

[6] Sacred places of all faiths! This was adapted to conform to the fact that there are multiple faiths practiced today in most nation-states.

[7] The original term used was 'Arahant'. This term means 'one who is worthy'. The definition of 'worthy' changes, but here means 'noble': Holy men and truth-seekers, the innocent, the generous, hard-working, enterprising, ethical, self-disciplined, and wise.

[8] A natural consequence of following the previous six rules.



Oblog: Saturday, October 20, 2018 5:37 AM

Usually you will see the 'Fetters' [saŋyojana] listed as 10. As with all such lists, it is wise to keep flexible concerning precise details. Here is a set with seven factors from AN 7.8:

|| ||

doubt and wavering,
lust for life,

AN 7.10 substitutes macchariya-saŋyojanaɱ [stinginess, miserliness, meanness] for avijjā-saŋyojanaɱ [blindness]. Which seems to me to be substituting a very weak factor for a very strong one. This being the 10th sutta in the chapter, it might just have been made up to fill a missing spot.



Oblog: Saturday, October 20, 2018 5:37 AM

[AN 6.112] Self-Indulgence, The M. Olds, translation.
Linked to the Pali, and the Hare translation.
Three disadvantageous points of view and the three methods to counteract them.
I did this short sutta to give us another translation in order to show the difference between understanding 'saññā' as [Hare] 'thought' versus 'perception'. The former is mistaking 'thinking about' with 'seeing a thing directly.'



Oblog: Thursday, October 18, 2018 7:13 AM

[AN 6.97] Boons, The M. Olds, translation.
Linked to the Pali, the Hare translation, and the Bhikkhu Thanissaro translation.
Six advantages gained by the Streamwinner.
The difficult phrase to understand here is pariyantakatassa dukkhaɱ na hoti 'restricted-doing pain not had'. Hare: "none of the ill of the restricted" [is had]; Bhk. Thanissaro: "There is no suffering over what has had a limit placed on it" speculating that this may mean that there is no suffering in such an individual over the fact that the number of his future rebirths is limited, or that it might mean that the pain that is suffered is limited to the life and body that remain (7 more at most); Bhk. Bodhi: "one's suffering is delimited" I have "There is no pain resulting from doing's restrictions." I am speculating that the meaning is that at the point of Stream-entry one has seen the point of restricted activity — one no longer sees training in abstention as having to follow burdensome 'rules' — but that in a world in which ending is inevitable, abstention from doings relates absolutely to freedom from kammic consequences and their endings and renewals and the pain accompanying such and no longer suffers at such restrictions.

[AN 6.99] Pain, The M. Olds, translation.
Linked to the Pali, and the Hare translation.
The Buddha points out how viewing everything own-made as pain leads to patience and that that results in the behavior and mental attitudes that produce Streamwinning, Once-returning, Non-Returning and Arahantship.



Oblog: Wednesday, October 17, 2018 6:33 AM

Be absolute for death; either death or life
Shall thereby be the sweeter. Reason thus with life:
If I do lose thee, I do lose a thing
That none but fools would keep: a breath thou art,
Servile to all the skyey influences,
That dost this habitation, where thou keep'st,
Hourly afflict: merely, thou art death's fool;
For him thou labour'st by thy flight to shun,
And yet runn'st toward him still. Thou art not noble;
For all the accommodations that thou bear'st
Are nursed by baseness. Thou'rt by no means valiant;
For thou dost fear the soft and tender fork
Of a poor worm. Thy best of rest is sleep,
And that thou oft provokest; yet grossly fear'st
Thy death, which is no more. Thou art not thyself;
For thou exist'st on many a thousand grains
That issue out of dust. Happy thou art not;
For what thou has not, still thou strivest to get,
And what thou hast, forget'st. Thou art not certain;
For thy complexion shifts to strange effects,
After the moon. If thou art rich, thou'rt poor;
For, like an ass whose back with ingots bows,
Thou bear'st thy heavy riches but a journey,
And death unloads thee. Friend hast thou none;
For thine own bowels, which do call thee sire,
The mere effusion of thy proper loins,
Do curse the gout, serpigo, and the rheun,
For ending thee no sooner. Thou has nor youth nor age,
But, as it were, an after-dinner's sleep,
Dreaming on both; for all thy blessed youth
Becomes as aged, and doth beg the alms
Of palsied eld; and when thou art old and rich,
Thou has neither heat, affection, limb, nor beauty,
To make thy riches pleasant. What's yet in this
That bears the name of life? Yet in this life
Lie hid moe thousand deaths: yet death we fear,
That makes these odds all even.

Measure for Measure, The Complete Works of William Shakespear, The Cambridge Edition Text, as edited by William Aldis Wright, Illustrated by Rockwell Kent, Doubleday, Doran & Company, Inc., 1936, page 915.



Oblog: Saturday, October 13, 2018 6:24 AM

[AN 6.65] The Fruit of Non-Returning, The M. Olds, translation.
Linked to the Pali and the Hare translation.
Six things which must be givin up in order to experience the fruit of non-returning.

[AN 6.66] Making for the Experience of Arahantship, The M. Olds, translation.
Linked to the Pali and the Hare translation.
Six things which must be givin up in order to experience Arahantship



Oblog: Friday, October 12, 2018 6:12 AM

Recommended read: Anthony Bourdain, Medium Raw, Chapter 18: My Aim Is True, pages 233=252. Ecco an imprint of Harper Collins Publishers, 2011. The whole book is a good read, but this chapter in particular is a really vivid picture of an ordinary person who has mastered samādhi. This is not 'Sammā' Samadhi' or the highest form of samādhi, but it has all the components and has the advantage of being completely divorced from any notion of samādhi as a religious accomplishment ... in other words, it is free from bias from that perspective. It is a perfect example of what I have referred to as the experience of musicians and artists and sometimes writers called 'being on top of it.' Here you have intention, thinking and planning, organization, preparation, setting, concentration and execution all working together so smoothly that it so shines out that all who see this man at work are filled with admiration.



Image from Wikipedia.

Oblog: Wednesday, October 10, 2018 7:33 AM

pdfOn Yuan Chwang's Travels in India, 629-645 A.D., by Thomas Watters, M.R.A.S., Edited, after his death by T.W. Rhys Davids, F.B.A., and S.W. Bushell, M.D.,; D.M.G., London, Royal Asiatic Society, 1904.
Translation of the travel notes of Yuan Chwang (Hiuen Tsang/Xuanzang) referenced here and there in the notes of the PTS translations. This is possibly not the volume referenced, but the references do seem relevant to the notes. I have an inquiry in to the PTS for clarification. Meanwhile it is an interesting book in its own right.



Oblog: Thursday, October 04, 2018 5:00 AM

[AN 5.170] To Bhaddaji, the Bhikkhu Thanissaro translation.
Linked to the Pali and the Hare translation.
Ānanda elevates Bhikkhu Bhaddaji's understanding of what constitutes the best of sights, sounds, joys, conscious states and lives.



Oblog: Tuesday, October 02, 2018 7:37 AM

[AN 6.50] Restraint of the Forces, the M. Olds, translation.
Linked to the Pali and the Hare translation.
A paticca-samuppada-like sutta showing how lack of restraint of the forces destroys the possibility of knowing and seeing freedom while restraint of the forces results in knowing and seeing freedom.



Oblog: Tuesday, October 02, 2018 7:37 AM

[AN 6.46] Mahā Cunda, The M. Olds translation.
Linked to the Pali, the Hare translation and the Bhikkhu Thanissaro translation.
Maha Cunda urges the Sutta Memorizers and the Meditation Practitioners to respect each other as both sorts of men are rarely found in the world.

How come?


A snapping-fine thing, friends,
and not easy to gain in this world
is the sight of such men
as those who live in bodily contact with the deathless.

A snapping-fine thing, friends,
and not easy to gain in this world
is the sight of such men
as they who pierce with vision
and see in detail
the deep wisdom of the path to the goal.



Oblog: Wednesday, September 26, 2018 9:49 AM

[AN 6.38] The Self-Doer, the K. Nizamis, translation.
Linked to the Pali, the Hare translation and the Olds translation. See also the Discussion.
The Buddha refutes the idea that there is no self and no other.



Oblog: Saturday, September 22, 2018 4:43 AM


Bhante Madawela Punnaji

Bhante Madawela Punnaji Mahā Thera

November 26, 1929 - July 27, 2018


"Nibbāna is not something you get
it is what is left when you get rid of everything else."

"That is the important thing."


"You see?"

"Heh heh."



Oblog: Friday, September 14, 2018 11:25 AM

The Primary and most beautiful of Nature's qualities is motion,
which agitates her at all times,
but this motion is simply the perpetual consequence of crimes,
it is conserved by means of crimes alone.

— From D.A.F. de Sade, no title given; as found in Lawrence Durrell, The Alexandria Quartet, Clea.

I think we need to hear 'crimes' very figuratively, but if it is a crime to subject one's self to pain then the statement holds.


Oblog: Thursday, September 13, 2018 8:18 AM



Sankhāra: Saŋ = ideas of co or 'with' 'together with' + khāra = to lay, pile up, heap up, build. saŋ: PED (edited entry): [prefix; Idg. *sem one; one and the same, cp. Greek o(malo/s even, a(/ma at one, o(mo/s together; Sanskrit sama even, the same; samā in the same way; Avesta hama same = Gothic sama, samap together; Latin simul ( = simultaneous), similis "re-sembling." Also Sanskrit sa ( = sa2) together = Greek a(- a)- (e.g. a)/koitis); Avesta ha-; and samyak towards one point = Pāli sammā. - Analogously to Latin semel "once," simul, we find sa- as numeral base for "one" in Vedic sakṛt "once" = Pāli sakid (and sakad), sahasra 1000 = Pāli sahassa, and in adverb sadā "always," lit. "in one"] prefix, implying conjunction and completeness. saŋ- is after vi- (19%) the most frequent (16%) of all Pāli prefixes. Its primary meaning is "together" (cp. Latin con-); hence arises that of a closer connection or a more accentuated action than that expressed by the simple verb (intensifying = thoroughly, quite), or noun. In meaning of "near by, together"....

Identification with the intent to create sense-experience for the self through acts of thought, word and deed and the resulting construction.

Construction: Con < com < co. = ideas of co or 'with' 'together with' + struêre = to lay, pile up, heap up, build.

Paccaya: (PED, edited entry): lit. resting on, falling back on, foundation; cause, motive etc. 1. (lit.) support, requisite, means, stay. 2. (applied) reason, cause, ground, motive, means, condition M I.259 (yaɱ yad eva paccayaŋ paṭicca by whatever cause or by whichever means); S 2.65. The fourfold cause (catubbidho paccayo) of rūpa (material form) consists of kamma, citta, utu, āhāra.

Condition: (Referencing OED) I. Something that must exist or be present if something else is to be or to take place. That on which anything else is contingent, a pre-requisite. Used as 'cause' or condition that each of the concurring anticedent circumstances viewed as contributary cause of a phenomena. The whole affecting circumstances (or circumstance) under which a being exists. II. Mode of being, state, position, nature, character, uality, characteristic. Verb: to impose a condition; to limit with conditions.


Oblog: Thursday, September 13, 2018 8:18 AM

from AN 6.27 - Olds

Bhikkhu. From the √bhu to beg. The lowest of occupations. See: Using "Beggar" for "Bhikkhu" Using 'Beggar' for 'Bhikkhu' ... again


Kāma-rāga. Sense-pleasure-lust. A Nīvaraṇā, an obstruction to clear view as in something that obscures the view of one's face in a bowl of water. Simile: A pot of water mixed with lac, tumeric, blue or yellow dye. Results from: incautious attention to the pleasant feature of a thing. Cure: diverting the mind to attention to the unpleasant, insight into the ultimately painful nature of the pleasant.

Vyāpāda. Deviance from the Path: esp. anger and actions proceeding from anger. A Nīvaraṇā. Simile: A pot of water heated on the fire, boiling up and bubbling over. Results from: incautious attention to the unpleasant feature of a thing. Cure: diverting the mind with thoughts of friendliness, well-wishing.

Thina-middha Thick-fat-sluggishness, sloth, torpor, laziness, inertia. A Nīvaraṇā. Simile: A pot of water covered over with slimy moss and water-plants. Cure: putting forth energy; not over-eating; good posture, attention to perception of light.

Uddhacca-kukkucca. Remorse, fear, anxiety resulting from bad behavior. A Nīvaraṇā. Simile: A pot of water shaken with the wind, so that the water trembles, eddies and ripples. Cure: deliberatly stilling, calming, tranquillizing and pacifying the body and mind; attention to one's effort to improve one's ethical behavior; letting go and entering the jhānas.

Vicikicchā Second-thought, uncertainty, doubt, hesitation. A Nīvaraṇā. Simile: A pot of water stirred up, turbid, made muddy, set in a darkened room. Cure: Investigating Dhamma. Tracing things to their point of origin.

Yan nimittaɱ āgamma yaɱ nimittaɱ manasikaroto anantarā āsavānaɱ khayo hoti, taɱ nimittaɱ na jānāti, na passati. not knowing, not seeing that mark, proceeding from which mark, when that mark is studied in mind concludes in the destruction of the corrupting influences — āsavas: the corrupting influence of sense-pleasures; the corrupting influence of existence; the corrupting influence of blindness; and the corrupting influence of points of view. The corrupting influences are likened to a running sore. The sense pleasures are likened to a meatless bone, carrion attacked by vultures, a blazing torch carried against the wind, falling into a pit of glowing charcoal, a loan, having climbed a tree to enjoy the fruit while another man is chopping it down [see MN 54]; its mark is the pleasure, excitement, enjoyment, and delight in experience through the senses. Existence is likened to a man wandering in a waterless desert overcome with thirst and fatigue. It occurs with the conjunction of consciousness with named-shapes and is the single condition which, if eliminated, eliminates old age, sickness, suffering and death, grief and lamentation, pain and misery, and despair; its marks are perception through the senses, and the presence of the thought "I am", "This is me" "This is myself", "This is mine." Blindness is likened to the man standing at the foot of a mountain disputing the view of his friend standing at the peak; a hidden thing; a man lost in the woods; beings exising in the dark unable to see visible shapes. It is the not seeing that 'this' is pain, that the origin of this pain is thirst, that the end of this pain is the end of that thirst, and that the way is the way to walk the walk that ends thirst; its mark is having an opinion about things; wanting to 'do' to create experience for the self. Clinging to Point of view is likened to a man pierced by a poison arrow who insists on knowing the maker of the arrow and other details about the arrow before he submits to treament for the poison. Point of view is forming an opinion from experience beyond direct observation. It generally involves the necessity to know all things at all times. To say: 'This is not myself,' is the statement of a direct observation about a thing under observation; it involves the need only to recognize the characteristic of change in that single thing; to say: 'There is no self' is the statement of an opinion formed about all things drawn from such a direct observation and is a point of view. One can state that there is no thing that is the self based on the direct observation that by the nature of existence as a phenomena occuring in and dependent on time, any thing that has come into existence is subject to time and consequently comes to an end, and that therefore all things that exist are out of one's control, and cannot because of that rightfully be called one's own, or that which belongs to the self. That is still not saying 'There is no Self' and is a statement of an observable fact, not a point of view. All behavior within existence is founded on a point of view. To extract the mind from existence by abandoning points of view, one adopts an intermediate point of view based on what is not a point of view, which aims at eliminating blindness, and which is not attached to issues of existence and non-existence but on observable phenomena which will lead to the abandoning of existence, that is, it directs the attention to pain and its elimination, that is, the Four Truths: 'This is Pain'; 'The origin of Pain is Thirst' the ending of Pain is the ending of that Thirst; and the Way is the way to do it. The mark of point of view is the presence of the thought "It is ... was, will be; It is not ... was not, will not be; This is the truth and all other beliefs are foolish."


Oblog: Tuesday, September 11, 2018 10:14 AM

Updated PED text file. Most, but not all, abbreviations of gramatical terms have been expanded. Most [?] Sanskrit letters with diacriticals are now properly displayed. Both changes make for a much easier read. See here for more information.


Oblog: Wednesday, August 29, 2018 5:14 AM

[SN 1.1.25] An Arahant, The Bhikkhu Thanissaro, translation.
Linked to the Pali, the Bhikkhu Bodhi translation and the Rhys Davids translation.
The Buddha explains to a deva the distinction between a conventional use of the term "I" versus one which implies holding views about its existence or non-existence.
[DN 102] Five & Three (Excerpt), the Bhk. Thanissaro, translation.
Linked to the Pali, the Sister Upalavanna translation, the Horner translation, and the Lord Chalmers translation.
In this sutta the Buddha outlines various views about the nature of the real, essential self and the world, past, future and present and points out that these views are all speculative and that for true satisfaction and liberation one must let go of all that which has been constructed, including speculative opinions.
See this sutta for its relevance to the discussion of Viññāṇa Anidassana below.
and the Discussion in the forum.



Wednesday, August 29, 2018
Previous upload was Thursday, August 23, 2018


new Wednesday, August 29, 2018 5:14 AM [AN 5.223] Over-Staying (First), the M. Olds translation.
Linked to the Pali and the Hare translation.
The problems associated with living in the same place for a long time versus the advantages of spending equal amounts of time in various places.
[AN 5.224] Over-Staying (Second), the M. Olds translation.
Linked to the Pali and the Hare translation.
The problems associated with living in the same place for a long time versus the advantages of spending equal amounts of time in various places.


new Monday, August 27, 2018 8:28 AM pdfNames for Nibbāna, essay by Bhikkhu Thanissaro.
Although Nibbāna is indescribable, the Buddha had many names for it to suggest why it’s a desirable goal. This short article discusses five aspects of nibbāna suggested by these names.
This very short essay appears to be an effort to clarify Bhk. Thanissaro's stand on Viññāṇa Anidassana. I will take this as an excuse to attempt to clarify the difference between Bhk. Thanissaro's take and the one presented here.

Here is the relevant paragraph in Bhk. Thanissaro's essay:

"The first [of five different facets of Nibbāna] is that it's not a blank of nothingness. Instead, it’s a type of consciousness. But unlike ordinary consciousness, it's not known through the six senses, and it doesn’t engage in fabricating any experience at all — unlike, for example, the non-dual consciousness found in formless levels of concentration. The Buddha described this consciousness as "without surface" and "unestablished." His image for it is a beam of light that lands nowhere. Although bright in and of itself, it doesn’t engage in anything, and so can’t be detected by anyone else."

Where We Agree

We both agree that Viññāṇa Anidassana is a name for Nibbāna;
we both agree that this is of the nature of what we call consciousness;
we both agree that this consciousness is not of or by way of or known through the six senses. I would add that this means it is not a feature of an existing being.

Mixed Bag

When Bhk. Thanissaro speaks of a non-dual consciousness found in formless levels of concentration as being an example of doing fabricating [sankhāra] of experience [vedana] he is narrowing the case too much; at all levels of existence [bhava] consciousness results [paccaya] in named/forms [nāma/rūpa], named/forms result in consciousness: i.e., existence through sense-experience. [MN 15] And PS: the Buddha does not speak about consciousness as having two forms, one that is dual and one that is non-dual; he does speak of 'sorts of consciousnesses'. All sense-consciousness (the consciousness of living existing beings including those residing in the formless realms) is dual (there is the individuality identifying with the consciousness and there is the consciousness itself); Viññāṇa Anidassana which is outside of existence, is non-dual, it has no individuality associated with it, identifying with it. We agree that Viññāṇa Anidassana does not act/is not to be characterized as an aspect of the formation of an individuality experiencing existence, that is, in this case, consciousness is not a factor of the Paṭicca Samuppada except as an inference drawn from the conclusion/purpose of that formula.

Where we part company

I do not translate Viññāṇa Anidassana as 'consciousness without surface', or 'unestablished'. Neither 'surface' nor 'establishment' is found in the term itself and it is not required by the context. Bhk. Thanissaro's translation appears to be a gloss resulting from his understanding of the simile. 'A ni-dassana' = 'Not-down-seen.' We might say: "Not to be seen down here." So I prefer: 'Not to be pinned down', or 'invisible'. But this is not important.

We disagree about whether or not Viññāṇa Anidassana is conditioned. The Buddha does not say that Nibbāna is not conditioned [a-paccaya]; he says it is not own-made [a-sankhāra]. Bhk. Thanissaro seems to contradict himself in this when he later states speaking of 'cause' [? hetu]: "Even though this dimension is uncaused, a path of practice leads to it - in the same way that a road to a mountain doesn't cause the mountain ... ."
I would say in return: To say that a path of practice results in Viññāṇa Anidassana is by definition to say that that path of practice was a 'condition' [paccaya} of its arising if not its cause.

Viññāṇa Anidassana is conditioned [paccaya]; it is the result of something, that is, following the Magga. What it is not is own-made [sankhāra'd, made by way of the intentions and acts of an individual seeking to create the experience of existence for himself. See: Is Nibbāna Conditioned? in the discussion forum.]

The Significance of the Differences

When Viññāṇa Anidassana, when sankhāra is mis-translated as 'condition,' is stated to be a thing that is unconditioned, and when one recollects the statement made by the Buddha that all consciousness (high, low, in-between) is conditined [paccaya], the mis-translation results in Viññāṇa Anidassana/Nibbāna being impossible to attain.

But when Viññāṇa Anidassana is held to be 'conditioned' [paccaya'd] by following the Magga, but is not 'own-made' [sankhāra'd], then it is possible to attain.

Mechanism of Action

Following the Magga is a practice which involves the special kamma that carries no kammic result.

The Magga is a path constructed of instructions as to what to intentionally abstain from doing.

When one follows Sammā Diṭṭhi, one abandons points of view concerning existence and non-existence. When one follows Sammā Vaca, one abstains from lies, etc. The result of not-doing is not an existing something, not an own-made thing/experience, not a sankhāra'd thing, it is a consequential result of the not-doing. What has resulted is the possibility of a perception based on freedom from what would have resulted had one 'done'. (Such perception is not guaranteed! It is required that at such a time as the mind has attained the freedom from results that follows not-doing, that freedom must be recognized as Nibbāna.)

What one did was abstain from own-making, (one intentionally did not 'do'). That was as far as the individual was involved in the action and that is as far as own-making goes: sankhāra is not an exact synynym for kamma. We might say that there are two results from this not-doing: the non-experiencing of what might have been the result of doing (that is the own-made result), and the consciousness that results from knowing the freedom from that result (that is a result that has appeared because of conditions, but is not a result of own-making).

Again: the result [paccaya; condition] was not something done by the individual and was not something that 'became'. It is a state of consciousness not grounded on what exists but on freedom from things of existence.

The difference therefore between what is described here and what Bhk. Thanissaro is describing is not in the end result but in the terms needed to be employed in order to see the way to that result. Bhk. Thanissaro leaves us with an unnecessary mystery, and the result for him has been a huge outcry in the Buddhist Community that he is promoting a sort of Bodhi mind. He is not. But in not carefully noting the earlier mis-translation of sankhāra as 'condition', he leaves the practitiner who follows his ideas with no way to attain the goal and with the goal itself in doubt: is it conditioned?, and if not, how is it to be arrived at since every action taken to arrive at it would condition it?

Again, the underlying stumbling block to understanding this whole thing is not understanding the Buddhist definition of 'existence' as being limited to that which is formed by consciousness in conjunction with named/forms: a definition which allows for things like consciousness which is not associated with the named/form 'identified-with sense experience'.

My say.

Edit: I translate sankhāra as 'own-making'; 'construction' or even 'fabricating' work just as well in my argument as long as it is remembered that what this means is 'construction by an individual identifying with the intent to create personal experience for himself by way of acts of thought, speech and body. Avijja paccaya sankhāra. Not seeing that the construction of a personal world is the construction of personal pain, one constructs the personal world.


Of Related Interest:

MN 102



Thursday, August 23, 2018
Previous upload was Friday, August 10, 2018



new Thursday, August 16, 2018 6:16 AM [AN 5.151] The Orderliness of the True Dhamma, the Bhikkhu Thanissaro translation.
Linked to the Pali, the Hare translation and the Olds translation.
The Buddha describes five factors which assure good results from hearing Dhamma. Bhk. Thanissaro's translation contains a lengthy discussion of the term ek'agga-citto. His conclusion: this term should not be being translated 'one-pointed' when found as an aspect of jhāna descriptions. He translates: 'a mind gathered into one'. I would prefer to see the term translated 'focus' which would be supported by all the arguments made in this footnote and is a bit clearer as to the meaning. I have also used 'whole heartedly single-minded' which is actually translating the term twice, but fits the phenomena as experienced. Here I have used just 'whole-heartedly'.


new Wednesday, August 15, 2018 8:30 AM [AN 5.158] Overcome by the Fearful, The M. Olds translation.
Linked to the Pali and the Hare translation.
Five conditions giving rise to fear and five giving rise to confidence.

"Possessed by five things, beggars, a beggar is fearless.

What five?

In this case beggars, a beggar has faith,
has ethical standards
is learned,
is of aroused energy,
is wise.



Worth Repeating
here today
[Saturday, August 11, 2018 7:45 AM]

The Buddha to his son:

Rahula, I say of anyone who has no shame at intentional lying:
there is no evil deed he cannot do.

— MN 61 Rahul'ovada Suttaɱ

How does this work?

Because the lie is not based on the real, it cannot be remembered by a review of the real; because it cannot be remembered by a review of the real, it must use a separate unit of memory in order to be remembered (i.e., one must remember to remember what one said). That means that for each lie there is one unit for the lie, and one unit for the maintaining of the lie in memory. Each additional use of that lie, and each additional lie to support the lie also requires that double load on the memory. At a certain point the ability of the liar to maintain a coherant picture of his own reality breaks down under the complex web he weaved when first he practiced to deceive. For such a one the world as a real thing becomes a world of pure personal fantasy. At this point the liar no longer even thinks that the lies he is telling are lies, or that there is any harm in such speech. As far as such an individual is concerned the only thing in his world that matters is himself. Everything else just needs to be as he wants it to be. In his world, as fantasy, there is no barrior in fear of blame or sense of shame preventing him from any other kind of self-interested behaviors. The fury of such a person when crossed is the wrath of God! And, as we know from history, the wrath of God condones any sort of evil deed.


Friday, August 10, 2018
Previous upload was Monday, August 6, 2018


Suggested possible, radically different, meaning of the term: Vicāra: Emotion. Of-motion. Cāra = walk around. So we have with us in the first jhāna Re-thinking and Emotions. [Edit: forget this too far out]

new Tuesday, August 07, 2018 7:49 AM [AN 5.122] The Set-up Mind, the M. Olds translation.
Linked to the Pali and the Hare translation,
Five things which result in either arahantship here or non-returning for the one who fully develops them.


Monday, August 6, 2018
Previous upload was Monday, July 16, 2018


new Friday, August 03, 2018 9:18 AM [AN 4.243] Sikkhā-Nisaɱsa Suttaɱ, Training, the Bhikkhu Ṭhānissaro translation.
Linked to the Pali and the Woodward translation.
The Buddha explains that this holy life is lived for the sake of the advantages of the training, for higher wisdom, for the highest freedom, and for mastery of mind, and he describes how each of these things is arrived at.


Monday, July 16, 2018
Previous upload was Sunday, July 8, 2018


new Monday, July 16, 2018 5:07 AM [THIG] Therī-Gāthā, the Pāḷi text.
Linked to the Mrs. Rhys Davids translation which is complete, and to the translated verses of Bhikkhu Thanissaro. All on one file. Individual verses can be located by appending '#v0' to the url.


Sunday, July 8, 2018
Previous upload was Sunday, July 1. 2018


new Saturday, June 23, 2018 2:04 PM [AN 5.51] Diversions, the M. Olds translation.
[AN 5.52] A Constillation of Ineptitudes, the M. Olds translation.
Some things should be kept in mind when thinking over and pondering the meaning of these two suttas while in the first jhāna: The Nivaraṇas are not 'obstructions', they are 'diversions'. The simile [in AN 5.51] is of something that is diverting, not obstructing, the forward momentum of a stream. Then think about the fact that that which obstructs does not involve the will of the individual or necessarily reduce his strength or wisdom, whereas diversions are by their nature participated in by the individual and weaken (by dividing his attention) his will power and diminish his wisdom (by removing it from its base at the center). The point is the need to take responsibility. Don Juan would call these 'self-indulgences'. Thinking this way of the nivaraṇa one has allowed the possibility of their removal by putting them under the control of the individual. Obstructions come from the outside and their appearance cannot be controlled, diversions are self-created and can be abstained from. No action required. Just not-doing. The trick is to be fast enough to see where one is, one's self, allowing the mind to become diverted from the goal.


Sunday, July 1, 2018
Previous upload was Wednesday, June 20, 2018


new Saturday, June 23, 2018 2:04 PM [AN 5.24] Of Poverty in Ethics, the M. Olds translation.
The Buddha outlines the progressive interdependence of ethical behavior, serenity, knowing and seeing, disenchantment and dispassion, and knowing and seeing freedom.


Wednesday, June 20, 2018
Previous upload was Monday, May 28, 2018


new Sunday, June 17, 2018 7:26 AM [SN 5.47.16] To Uttiya, The Bhikkhu Thanissaro translation.
The Buddha gives Uttiya a teaching which leads to his becoming an Arahant.
[AN 3.32] To Ven. Ānanda, Bhk. Thanissaro, trans.
[AN 3.33a] To Ven. Sāriputta, Bhk. Thanissaro, trans.
Ānanda asks the Buddha whether or not there is a state of samadhi in which there is no I-making or My-Making and yet there is liberation of the heart by wisdom. The Buddha replies that this state is attained thinking: 'This is sanity, this is the pinnacle, that is, the calming of all own-making, the forsaking of upkeep, the destruction of thirst, dispassion, ending, Nibbāna.


Monday, May 28, 2018
Previous upload was Monday, April 30, 2018


The Undermining,
and Vanishing Away
of The Good Word

Trust-worthy Dhamma


In the first case, beggars,
is the case where beggars
commit to memory a sutta
in the wrong way,
with the words and their implications
stated incorrectly.

Now beggars,
if the words and their implications
are stated incorrectly,
the intended meaning
will subsequently be understood incorrectly.

This is the first case
which conduces to the undermining,
and vanishing away
of the good word.

AN 4.160 Olds.


new Thursday, May 17, 2018 9:55 AM [AN 4.131] Man's Self-Yokings, the M. Olds translation,
Linked to the Pali, the Woodward translation, and the Bhikkhu Thanissaro translation.
The Buddha describes four sorts of persons in relationship to the sorts of self-yokings to rebirth (saŋyojanāni) they have or have not yet got rid of. This sutta is especially relevant to the debate concerning whether or not there is for some a sort of continued existence between the time of death and the next rebirth.
The key phrase to understand here is: Antarā-parinibbāyissa. Antarā from antara: in the interstice, "in between". Presumably after death and before final Nibbāna; but could it also mean after having abandoned the self-yokes that would otherwise have lead him at death to some sort of rebirth have been let go, and before final Nibbāna? This latter would allow the argument that there was no continuation of consciousness between births, but it would duplicate or cover the territory of other types of non-returner and such a one would be an arahant prior to or upon death so the category would be useless.
The designation Antarā-parinibbāyissa is here defined as a person who has let go of the self-yokes which would have bound him to the lower sorts of rebirth (defined elsewhere as those realms from the Tusita world down); he has let go those sorts of self-yokings which would have bound him to any sort of rebirth; but has not yet let go of those sorts of self-yokes that would result in personal experience of existence (bhava). Think incorporal observation, or perhaps an identified-with eye otherwise without a body, seeing objects. Having eliminated 'rebirth' from the options available, we have only one reasonable possibility as to the meaning: That subsequent to this individual's death here, but prior to his rebirth anywhere else, he continues to experience, (or there continues to be the experience of) the results of his earlier own-makings (sankhāra).
Why do I find this completely reasonable while it drives so many people nutz? Because of the explanation of the definition of existence as given in DN 15, where it is said that it is only in-so-far-as there is the conjunction of consciousness with named forms that it can be said that there is existence for a thing. Such a one's prior sankhāraɱing was the joining together of consciousness with named-forms; the result is identified-with consciousness of named forms. The results of earlier sankhāraɱing are kamma which must be experienced (worked out). When the rest of the individuality has 'served its time', the body goes. When the individuality breaks up at death, if the mind isn't ready yet, consciousness of existing named-forms continues on. At a later point, 'all this' becomes cool, and such a one has attained Arahantship. It is because our 'science' cannot conceive of anything outside existence (e.g., pre-existence, post-existence, extra-sensory existence, potential existence, coming into being, etc.) that there is so much resistance to this idea.
Finally, the idea that this sutta does not spell out a clear progression of ideas describing the advantages of letting go of the self-yokes: The streamwinner who comes back but once; the streamwinner who goes in a steady line from here to the end; the streamwinner who is almost an arahant, but has some own-makings lagging behind, and the arahant in this visible world ... is hard to believe.


new Monday, May 14, 2018 8:53 AM [AN 7.51] Undeclared, The Bhikkhu Thanissaro, translation.
Linked to the Pali, the Hare (pts) translation, and the Olds translation.
A bhikkhu asks the Buddha how to overcome doubt concerning questions of existence and non-existence. He explains that it is by throughly understanding views and their formations that such doubt is overcome.
[SN 4.35.116] Cosmos, The Bhikkhu Thanissaro, translation.
Linked to the Pali, the Woodward translation, and the Bhikkhu Bodhi translation.
The Buddha states that the end of the world is not to be reached by finding the end of the world but also that the end of pain cannot be reached without finding the end of the world. The bhikkhus question Ānanda about this teaching in brief and Ānanda explains that the meaning is that in the Buddha's system the world is to be understood as experiencing through the senses. The Buddha confirms Ānanda's explanation.
[AN 8.13] Unruly, The Bhikkhu Thanissaro, translation.
Linked to the Pali, the Hare translation, and the Bhikkhu Bodhi translation.
The Buddha gives eight ways in which a thoroughbred horse and a worthy bhikkhu share similar traits.


new Saturday, May 05, 2018 3:35 PM [Dhamma-Pada Pāḷi] Dhamma-Pada Pāḷi, the Pāḷi text. Chapters are linked to the Bhikkhu Thanissaro translation.
Probably the best known book on Pāḷi Buddhism and the best known work of the Pāḷi cannon.


new Sunday, April 29, 2018 7:40 AM [MN 6] If One Would Wish, The Bhikkhu Thanissaro translation.
Linked to the Pali, the Warren translation, the Rhys Davids translation, the Horner translation, the Chalmers translation, the Ñaṇamoli/Bodhi translation and the Sister Upalavanna translation.
Gotama emphasizes again and again the importance of perfecting ethical behavior, internal tranquillity of heart, not dispising jhāna practice, penetrating insight, and the making much of empty places for the gaining of every stage in his system from the very most elementary to the most advanced.
[SN 3.22.88] To Assaji, Bhk. Thanissaro trans.
Linked to the Pali, the Woodward translation, and the Bhk. Bodhi translationVenerable Assaji is suffering an illness which prevents him from attaining jhāna and he is worried about falling away. The Buddha explains to him that the essence of his teaching is not the attaining of jhāna, and he instructs him in such a way as to bring about Assaji's arahantship.
[SN 5 46.54] Goodwill, The Bhikkhu Thanissaro translation.
Linked to the Pali, the Woodward translation, and the Bhikkhu Bodhi translation.
The Buddha develops the four Brahma Viharas by way of the Seven Dimensions of Self-awakening showing the scope and maximum accomplishment successively of the thorough practice of projecting friendliness, compassion, empathy and detachment while developing memory, Dhamma-investigation, energy building, enthusiasm, impassivity, serenity, and detachment.
[SN 5.54.8] The Lamp, The Bhikkhu Thanissaro translation.
Linked to the Pali, the Woodward translation, the Bhikkhu Bodhi translation, and the Olds translation.
The Buddha lists many advantages of minding the respirations from lack of fatigue through the jhānas to the ending of perception and sense-experience. He then describes the mental state of such a one.


Monday, April 30, 2018
Previous upload was Monday, April 16, 2018


The Milky Way Galaxy

The Thousand-Fold Galaxy. Image Courtesy of the European Space Agency's Gaia Project



This site has now been converted to display Unicode character entities for Pāḷi diacriticals.

Firefox, Opera, Google Chrome all work with this encoding right out of the box. I.E. Users must change I.E.'s encoding to properly display Unicode characters:
View > Encoding > [scroll down] click (Unicode utf-8).

Most users will not notice any difference. Where this change is important (vital) is where users need to copy, edit, proof, use the source files. These, with this change, will now be readable with diacriticals properly desplayed as opposed to a sea of numbers or unintelligible characters.


new Friday, April 20, 2018 2:00 PM The Pāli Text Society's Pāli-English Dictionary by T. W. Rhys Davids and William Stede. This is a .TXT file. It is intended for use as follows:

There are two versions:
1. For programs that recognize unix line endings; (works in Wordpad) and
2. for Notepad and if all you see using #1 is a mass of run-in lines.

1. Download the zip file, expand and place the .txt file in some convenient location.


2. Create a shortcut on your desktop. You can copy this image and use it for your icon:

3. Opening this file will bring up your default Text Editor. If you are going to do extensive work on Pali documents, I suggest you get a copy of TextPad, (not a paid recommendation! I have been using this editor since the late 1990s; all the pages on this site have been hand coded using it) as it has numerous features (including a unicode character entry tool) which make Pali-Text-Editing life relatively simple.

4. You will then be able to copy and paste words selected from unicode encoded files on this site (all files here are now unicode encoded) and using the search or find tool in the editor, you can quickly look up Pali terms. In Textpad, but not in Notepad and Wordpad, lookup (find/search) can be set to "use regular expression" and by placing a '^' befor the word, it will bring you directly to the entry for that word; otherwise it will bring you to successive instances of the word ... you will eventually get to the entry! Random searches are useful for finding variations in the use of the term relative to other terms. Alternatively capitalization will usually result in you being pointed to the entry.

This document is the basis of a future dictionary which will not likely come into existence in my lifetime. Meanwhile if you can manage miscellaneous stupid errors, I am continuously correcting this file (it began life as a mangled OCR conversion) and as it stands is the easiest way I have found to quickly look up terms. The Dictionary is also a really good way to find suttas you are looking for. This tool, in any case, beats hands down the tool at the U. of Chicago.

This will not work with numerical character entities found on some source files (e.g.: ATI), but will work copying the html output from such.

Preview in Browser. You can use this tool from the Firefox browser by clicking the 'Open Menu' > Find in this Page. If you click 'Match Case' you will 'most likely' be brought to the entry for the word. A similar but less sophisticated process is available in Chrome. A similar and sligltly better process is available in I.E (note settings change required; see above).

Finally, use this tool in conjunction with the Genovation Macro Keypad discussed here and 'SNAP FINGERS!' you're a Pāḷi scholar.


new Tuesday, April 17, 2018 11:51 AM[AN 6.43] Nāga Suttaɱ, On the Nāga, the Bhikkhu Thanissaro translation.
The Buddha explains that whereas in the world any great bulky thing is called a Naga, the great Naga is one who commits no unskillful deed of body, speech or mind.
Linked to the Pali and the Hare translation.


Monday, April 16, 2018
Previous upload was Tuesday, March 27, 2018


new Wednesday, April 11, 2018 4:09 PM [ITI Index] Itivutakaɱ, The Pali text.
Formatted for reading and comprehension. This edition is based on the ATI version of the BJT text, proofed by people at The Journal of Buddhist Ethics and given a lite proofing as it was formatted, but there are still likely a good number of errors.
Linked to the Bhikkhu Thanissaro translation.


Tuesday, March 27, 2018
Previous upload was Monday, January 28, 2018



new Saturday, March 03, 2018 10:31 AM pdfThe Apadāna Legends of the Buddhist Saints, translated by Johathan S. Walters
Legends of the Buddhist Saints (Apadana) is a collection of about six hundred autobiographical poems ascribed to the accomplished Buddhas and Arahants of the early Buddhist community. The author has asked that I make sure readers are aware that this is a work still in beta and that they should check from time to time for an updated work. [Contact info is on the copright page.



new Thursday, February 22, 2018 7:52 AM pdfPath of Purification, Bhk. Ñāṇamoli, translation.
The classic manual of Buddhist Doctrine and Meditation. Not recommended because it describes a very different Buddhism than that found in the four Nikayas. Others hold that this is the real Buddhism. Included here on this site so that readers can make up their own minds.



new Wednesday, February 21, 2018 4:59 AM[SN 2.12.23] pdfTranscendental Dependent Arising Translation & Exposition of the Upanisa Sutta, Bhk. Bodhi.
The Buddha teaches a variation of the Paticca Samuppada which works back from the elimination of the corrupting influences (asavas) and he states that there is no destroying the corrupting influences without knowing and seeing this progression.
The key word to understand here, aside from the terms for the links themselves, is 'Upanisa' = up-sitting ('Set ya'sef down!') that which gives rise to the setting up of something. Bhk. Thanissaro: 'prerequisites'; Bhk. Bodhi: 'Supporting Conditions' A very important sutta! Sometimes called the positive version of the Paticca Samuppada.



new Thursday, February 01, 2018 9:10 AM [AN 1.140-141] For the Benefit of Many People Bhikkhu Thanissaro translation,
Linked to the Pali, the Olds translation and the Woodward translation.
The advantages to the individual, to gods and men, and to the preservation of the Dhamma of explaining Dhamma as Dhamma and Not-Dhamma as Not-Dhamma; and the disadvantages to the individual, to gods and men, and to the preservation of the Dhamma of explaining as Dhamma what is Not-Dhamma and Not-Dhamma as Dhamma.
[AN 1.329] Foul-Smelling, Bhikkhu Thanissaro translation,
Linked to the Pali, the Woodward translation and the Olds translation.
As brief as this sutta is, the meaning is profoundly important: The Buddha does not recommend existence even for so short a time as it takes to snap the fingers.
[AN 2.36] To Ārāmadaṇṭa, the Bhikkhu Thanissaro translation,
Linked to the Pali and the Woodward translation.
It is because of attachment to sensuality and points of view that people dispute with each other.
[SN 4.42.7] Teaching, the Bhk. Thanissaro translation.
Linked to the Pali and the Woodward translation.
The Buddha explains his priorities when it comes to whom to teach first, second and last.
[THIG 10] Kīsā Gotamī, the Bhk. Thanissaro translation.
Linked to the Hellmuth Hecker/Sister Khema translation and the Mrs. Rhys Davids translation.
[AN 4.131] Fetters the Bhikkhu Thanissaro translation,
Linked to the Pali and the Woodward translation.
Once-returners, two types of non-returners, and arahants, analyzed in terms of the fetters they have and haven’t abandoned.
[DN 1] The Brahmā Net the Bhikkhu Thanissaro translation,
Linked to the Pali the Rhys Davids translation, the Walshe translation, the Bhikkhu Bodhi translation, and the Olds translation.
A sutta which serves well as an introduction to the Buddhist Dhamma for the serious beginner. It goes into minute detail concerning ethical practices and what is considered by the Buddha as 'other points of view' held by the world called 'the net of views' from which his Dhamma provides an escape.
[AN 2.35] Minds in Tune the Bhikkhu Thanissaro translation,
Linked to the Pali and the Woodward translation.
What it means to be fettered interiorly or exteriorly
[AN 4.194] At Sāpuga, the Bhikkhu Thanissaro translation,
Linked to the Pali and the Woodward translation.
Ānanda instructs the men of the Tiger's Path Clan in four ways to exert energy to bring about perfection in ethical conduct, heart, point of view and freedom
[MN 10] The Great Establishing of Mindfulness Discourse, a newly revised version, Bhikkhu Thanissaro translation.



Monday, January 28, 2018
Previous upload was Sunday, December 31, 2017


The scents of flowers and saps and roots
go only on the wind,
but the scent of the good man
goes in all directions
with and against the wind.

— AN 3.79



Not from all things turn away the mind,
if mind be well restrained —
But where whatever evil be,
at that repelled is mind well-trained.

— SN 1.1.24, olds, trans.



new Friday, January 12, 2018 5:32 AM [AN 3.103] Lamentation, the Olds translation,
Linked to the Pali and the Woodward translation.
The Buddha says that singing is just lamentation, dancing is just madness, and laughter is just childishness. Destroy the bridge, he says, to singing and dancing; It is enough, if something is really worthy of rejoicing, to simply smile.



With this upload the process of migrating the editorial content of the What's New? pages has been completed. The contents of the 'What's New?' pages for 2017 — 2010 have been integrated into the site at large with most materials being placed in the following pages/sections (Some editing has been done, more pages need to be edited for better organization, elimination of redundant expositions, consolidation of closely related topics.):

The short (and sometimes somewhat longer) descriptive paragraphs for individual suttas have been incorporated into the Sutta Index listings. Noted in detail below.

Longer discussions relating to the analysis of specific suttas are now located under the Dhammatalk Forum Heading: Dhammatalk, Sutta Vibangha: Sutta Analysis

Essays on various subjects have been added to their relevant subject categories on the Forum. Some have had new pages created, some were added to existing threads.

Short quotes from the suttas have been placed in the ever-popular 'One-Liners' section.

Inspiring quotes from outside the Dhamma have been placed under a new topic-head in the Dhammatalk Forum: Inspirational and (hopefully) Thought Provoking Quotations and Short Essays from Outside the Strictly Buddhist Literature.



Welcome Friend!
CONTINUED: The listings for:

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


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