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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.

 


 

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