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Thank you Lal, let’s see if my successful formatting from that post translates in a successful format here.
What about the word “disgusting” in this timestamp?
edit: Just now there was another <br/> behind the link. I removed the link and readded it again. It seemed to have worked. Not sure why it happened again. Perhaps I forgot to add “new window” and it’s that what caused it.
Theruwan Saranai!
Technical note:
I remember my post got all distorted last time I posted. However, I followed the instructions that were given last time. I’m not sure Why this happened again. “<br/>” gets added everywhere. What can I do about this? Anybody knows?What Kind of a Person is Sōvan Path-follower | With English Subtitles
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On a technical note:
It seems some HTML language pops up in the post that I can’t seem to delete during editing.Thank you for the added clarification. <br />
It’s unfortunate kalyāṇamitta and sappurisasaṁseva get translated as “good” friends. <br />
It’s obvious that merely a “good” friend cannot get one on the noble path. <br />
Plenty of suttā mention one cannot practice Ānāpānassati/satipaṭṭhānā without kalyāṇamitta/sappurisasaṁseva, e.g., tanhāsutta AN 10.62, Avijjāsutta AN 10.61, and Sambodhisutta AN 9.1. Needless to say, the average person can practice and come up with breath meditation themselves. <br />
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Lal, regarding Ānāpānassati, have you considered writing a post on all of the 16 instructions? (I know you’ve discussed a few lines in some of the posts).<br />
“Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti.”<br />
to<br />
“Paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.”Since these represent satipaṭṭhānā (kayānupassana/vedanānupassana/cittānupassana/dhammānupassana), it would be a great addition to the whole series. And it would offer the opportunity to explain what those mean, as explained in the commentary Ānāpānasatikathā.
I’m sorry for my delayed response, I’ve been sick the whole week. Once I fully recover, I’ll take a closer look. I’m afraid I’m not able to express myself optimally now.
I didn’t know this up until a minute ago, that mendicant can have religious connotations as well. Perhaps the translator had that in mind when he decided to use that word. I’d still refrain from using it, though.
I have read a few sections of the book. It’s a bit of a tough read at times due to the particular use of language mixed with Sinhala, but it offered some insights nonetheless. (I sincerely appreciate that Lal always uses Pali and mentions the Sinhala separately so you know which one is which).
It appears Venerable Thero seems to think that Buddhagosa’s distortion was intentional. He provides a great number of details to support his arguments.
I read the section on “namo tassa bhagavato arahato samma sambuddhassa” which offers a somewhat different interpretation than Lal’s, but, of course, both interpretations are consistent with the Tipitaka. I wanted to highlight the “namo tassa” part of the verse and share it here and also ask Lal for his take on it.P.68/69:
“There are two parts in the phrase “Namo-tassa Bagavatho Arahatho Samma Sambuddhassa”.
1. The word Namo is the first part.
2. The words Bagavatho, Arahatho, Samma, Sambuddhassa comprise the 2nd part.The two parts are joined by the word tassa. The word tassa denotes a connection between a cause and an effect (hetu-pala). Toward the end of Jhajakka Sutta the word tassa is used to express the meaning “because of this cause, this effect arises” and by “eradicating these causes, these effects do not arise”. In Magadhi language, it must be pointed out that the term tassa is used to illustrate the connection between cause and effect (hetu-pala).
The word Namo is comprised of two words. The word “mo” has two-fold meanings – moha (3rd guise) and “entering a womb”. “na” means a negation in Magadhi language or termination of moha (3rd guise) or stopping (namo). Accordingly, namo means both eradication of moha and severance from all causes that results in entering a mother’s womb again. The phrase “Nahi jathu gabba sæyan punerethithi” also indicates the same meaning as “namo”. “Mo” is another Magadhi term for mother. A being enters a mother’s womb repetitively because of moha causing grasping (upadana) of panchaskandha. By complete eradication of moha from the mind, there remains no cause for one to enter a mother’s womb again. This is the context in which the word namo is used in this phrase.The term “namo” got misinterpreted later to mean worship due to the influence of the sanskrit term “namaste”, which got transplanted into Buddhism as a word to word substitution. In Magadhi Buddha language, the context of worship or namaskaraya are represented by the term vandami. In Atanatiya Sutta the term vandami had been used in a variety of ways to symbolize vandana of the seven Buddhas (sathbudu vandana). In the early era of Buddha language, the two words “na-mo” were applied only to denote complete eradication of moha or complete severance from moha but never was it used to pay namaskaraya or worship. The essence of Buddha dhamma or the magga chariya is aimed at eradication of moha born in the mind. One attains full-fledged vimukthi only when one has fully eradicated moha. It must be recognized that currently the term namo with such a deep exalted dhamma meaning is used as superficial meaningless phrase. A religion is characterized by worship, offerings, hopes, prayers based on devotional activities. It is obvious that the accurate dhamma meaning of the term namo had been suppressed as an adaptation to suit worship and devotion. One must become aware that Nibbana can be attained only by eradicating moha and not through namaskaraya, offerings or worship.”
On another note, He mentions somewhere he “rediscovered paticca samupadda dhamma.” (p. 64) Either that’s a (nuanced) translation issue or it means that he is also a Jati Sotapanna? I thought that it was Waharaka Thero who had set the wheel in motion again. I’m not too familiar with the origin of things besides what I got from puredhamma.net.
I wasn’t able to see any video but I was able see the pdf files listed there which aim to do the same thing, I suppose; to show the uncensored truth of what’s beneath the skin.
I didn’t look at it with disgust but tried viewing them as different arrangements of suddatthaka. In the end, it’s all the same stuff. I wouldn’t show this to anyone who I think would look at it with a feeling of disgust, though.It makes no sense that asubha could be even translated as disgust. That is patigha/dosa. That’s a defilement we need to get rid of, not cultivate.
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This is amazing. Actually seeing those manuscripts gave me a newfound appreciation and gratitude for all the work that was put in to preserve the teachings. That’s an understatement, though. I could never express that in words.
Thank you, Lal, for clearing that up. I’m glad you also provided a better translation for pamojja as well.
At first, I was slightly confused by the “no regret” part, since regret can be interpreted in different ways in this context.
In the other suttā you provided, this stood out to me:
“Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro”Obviously, without sila, the mind is agitated from the get-go. That automatically leads to the incomprehension of key dhamma concepts and, thus, confusion.
The sequence after that is quite logical and raises no further questions.Regarding avippaṭisāra, is the meaning of the phrase in bold below then something like: “When confusion (about tilakkhana/PS 4NT) is present, the condition for pamojja (joy) to arise is absent”?
“avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ, pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti …”
The other day, I was talking to a friend I meditated with back when I was into vipassana (Goenka style), and he was speaking of “energy.” Energy that can picked up on and transmitted to others. He also said that Buddha used energy in certain ways to let people see/feel stuff.
That last seems to be related to abinna powers. Anyway, I’m just providing context for the question I have (not interested in the energy stuff itself, as I meditate in line with pure dhamma).
He was able to ask an “Ajahn doctor” in Thailand about the Pali of the “energy” he was talking about. Then he sent me the phrase:“cattaro dhamma vaddhanti
ayu vanno sukham balam”Doc said “balam” is supposed to refer to the “energy.”
Lal explained it’s part of:
Abhivadana silissa
niccam vuddhapacayino
cattaro dhamma vaddhanti
ayu vanno sukham balamAnd provided the translation:
“One who always respects and honors those who are virtuous and wise, is bound to receive (as kamma vipaka in future lives) four benefits of longevity, health, comforts and strength.”I also saw the post just now of Two Versions of 37 Factors of Enlightenment
Are there any finer details to the verse?
I got this after dissecting it:
– Abhivadana is a term that denotes deep respect
– Abhivadanasilissa refers to people who habitually act in this respectful way.
– niccam is the opposite of anicca here?
– vuddhapacayino refers to noble people I assume.
– balam means “strength/wealth.” However, it is a mundane version and not similar to “panca bala.” That means physical strength/health and material wealth? If bala could refer to “energy,” it could be only in the mundane sense as in “an energetic person.”
– ayu, vanno, sukha are also meant in a mundane sense (longevity, beautiful physical appearance, and pleasure/comfort)
– vaddhanti = to increase or improveBasically, the benefits of respecting/honoring the wise are meritorious deeds that will have (mundane) benefits. Does this verse also imply that this puts one in a more advantageous position of cultivating the path, e.g., cultivating an understanding of tilakkhana? Buddha uttered this verse, after all. But it all depends on the context I suppose.
Dear Lal,
Regarding gati/anusaya being located in the hadaya vatthu—not kamma bhava (bija)—I came across another post, Manomaya Kaya (Gandhabba) and the Physical Body (I bolded the part in question):
“The remaining kamma seeds are all “tag-along” in the new bhava, and one of those will rise to the next bhava or existence; the same ‘gati’ are in all seeds.“In response to “aṭṭīyati harāyati jigucchati,” in the sermon that was released today (Useless Endeavors), Ven. Amadassana does mention the “aṭṭīyati”part. Although it’s not the entire phrase that is discussed, it’s definitely worthwhile to listen to, because it helps with removing sakkaya ditthi.
To get the most out of it, though, start from 1:50:00. Venerable Thero speaks about the aggregates and “aṭṭīyati” is discussed a few minutes in. If you’re going to listen, my suggestion is to listen for at least 20 minutes. And if you need some motivation or a “kick under your butt,” please continue listening. You won’t regret it.Edit: It seems some parts are in italic but the HTML indicates no such thing. Just a little thing, though.
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