[SengKiat]

Greetings! Yash RS,

You may want to try Ratana Sutta chanting.

The background story for the Ratana Sutta is that the town of Vesali (or Visala) was being plagued by disease, non-human beings and famine; in despair, the townspeople called upon the Buddha for aid; he had the Ven. Ānanda go through town reciting this discourse leading to the dispersal of the town’s woes.

Below is the Ratana Sutta Chanting video:
Powerful Ratana Sutta Chanting for 7 Times

Book explaining the Ratana Sutta : Ratana Sutta – The Three Superb Jewels – Bhikkhu Nyanadassana.pdf

With mettā, Seng Kiat

[SengKiat]

Thanks Jorg for the Chart of Idappaccayatā Paṭicca Samuppāda.

Minor mistakes on the Chart of Idappaccayatā Paṭicca Samuppāda.
Pāli has three long vowels (ā, ī, and ū) and some toner consonants (ḍ, ḷ, ṇ, ṅ, ñ, ṁ [or ṃ or ŋ], ṭ).
Below are some of the Pāli words which has mistake of the long vowel and toner consonants:
saṅkhāra, taṇhā, ārammaṇa, nāmarūpa (one word as in Nāmarūpa paccayā Saḷāyatana), saḷāyatana, abhisaṅkhāra, viññāṇa, vedanā, nāma, rūpa, upādāna, bīja, vipāka, avija should be avijjā, paccayā, jā, jāti, vacī, Sotāpanna. There may be some more Pāli words which I have not spotted.

You may use this dictionary for checking the Pāli word : https://dictionary.sutta.org

On page 3, “9. Bhava paccaya Jati” should be “10. Bhava paccayā Jāti” and “10. Jati paccaya jarā, marana, soka, parideva, dukkha domanassa” should be “11. Jāti paccayā jarā, maraṇa, soka, parideva, dukkha domanassa”.

With mettā, Seng Kiat

[SengKiat]

Understanding the Mental Objects (Dhammārammaṇa) may helps:

In the CMA (A Comprehensive Manual of Abhidhamma) page 136 it gives the details of Mental Object as below:

Mental object is sixfold: Each of the first five objects can be cognized in any of these ways: (1) through its own respective sense-door process; (2) through a mind-door process; and (3) by the process-freed cittas occurring in the roles of rebirth-linking, bhavaṅga, and death. Mental objects—the objects of the sixth class—cannot be cognized at all through a sense-door process. They can be cognized only by the cittas of a mind-door process or by the process-freed cittas that occur independent of the sense doors.

Six kinds of objects fall into the category of mental object (dhammārammaṇa).
1. Sensitive matter (pasādarūpa) is the sensory receptive substance in the five sense organs; it is fivefold, eye-sensitivity, ear-sensitivity, nose-sensitivity, tongue-sensitivity, and body-sensitivity. [All sensory inputs are resultant (vipāka).]
2. Subtle matter (sukhumarūpa) includes sixteen species of material phenomena enumerated below (VI, §6), among them the water element.
3. Citta is also a type of mental object. Though citta experiences objects, citta in turn can become an object. It should be noted that a citta in its immediacy cannot become its own object, for the cognizer cannot cognize itself; but a citta in an individual mental continuum can experience earlier cittas in that same continuum as well as the cittas of other beings.
4. The fifty-two cetasikas can also become objects of a mind-door process, as for example, when one becomes aware of one’s feelings, volitions, and emotions.
5. Nibbāna becomes the object of cittas occurring in the mental processes of noble individuals, both trainees and Arahants.
6. Concepts —the class of conventional realities, things which do not exist in the ultimate sense—also fall into the category of mental object.

With mettā, Seng Kiat

[SengKiat]

Greetings! @TripleGemStudent,

When an Arahant is in Arahant-phala samapatti #1. are there citta vithi’s running?

There are four types of Phala Samāpatti Vīthi, namely; Sotāpatti Phala Samāpatti, Sakadāgāmi Phala Samāpatti, Anāgāmi Phala Samāpatti, and Arahant Phala Samāpatti.

The Phala Samāpatti Vīthi is as below:

B Bc Bu Mn A A A A Ph Ph Ph Ph ………………

where
A is Anuloma.
Ph is one of the above four types of Phala Samāpatti.

With mettā, Seng Kiat

[SengKiat]

Greetings! @Danielst,

Are there any sources for the explanation that asanna realm and arupa brahma have hadaya vatthu?

From the book A Comprehensive Manual of Abhidhamma, in the Compendium of Matter, page 257-258, it is stated that the Non-Percipient Beings (Asaññasattā), the eye, ear, heart-base, and sound are not found. Similarly, no consciousness-born material phenomena are found. Therefore, at the moment of their rebirth-linking, only the vital nonad (pure octad [eight inseparable material phenomena] with vitality [life faculty]) arises. During the course of existence after rebirth, material phenomena produced by temperature, with the exception of sound, continue.

The book does not mention anything on the arūpa brahma.

With mettā, Seng Kiat

[SengKiat]

Greetings! @TripleGemStudent,

Just wondering what book is SengKiat quoting from?

The book’s title is Guide to the study of Theravada Buddhism – Book 2 on page 38.

With mettā, Seng Kiat

[SengKiat]

Greetings! @Tobias G,

Natthi jhānaṁ apaññassa,
paññā natthi ajhāyato;
Yamhi jhānañca paññā ca,
sa ve nibbānasantike.

This is my translation:
There is no jhāna for (those) without pañña,
pañña, there is not for (those) without jhāna,
Which ever indeed have jhāna and paññā,
that truly is near to Nibbāna.

Translation from Tipiṭaka.net:
Verse 372: There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration. He who has concentration as well as wisdom is, indeed, close to Nibbana.

With mettā, Seng Kiat

[SengKiat]

Greetings! @TripleGemStudent,

It’s mentioned that any lay person who attained Arahanthood must ordain as a bhikkhu within 7 days.

The below text is in a book:

In the fifth year after Enlightenment, when the Buddha was residing in the (kutagara) Pinnacle Hall near Vesali, he heard that king Suddhodana was nearing death. He went to the death chamber and delivered a sermon. Having listened to it the king attained Arahantship. As he was too old, he did not join the order but enjoyed the bliss of Emancipation for seven days and passed away, (if a person attains the final stage of Sainthood that person cannot remain a lay person but either pass away or join the order).

This maybe the text which gives the idea that any lay person who attained Arahanthood must ordain as a bhikkhu within 7 days.

With mettā, Seng Kiat

[SengKiat]

Greetings! To All Learning Pāli,

1. Pāli Platform program in Windows only, version: 1.0.1-BETA1
The PaliPlatform is a free tool (only for Windows) for the study of Pali and included from the Chaṭṭha Saṅgāyana CD under the Collection menu which includes the Tipitaka (Main – Sutta, Vinaya, and Abhidhamma), Aṭṭhakathā (Commentaries), Ṭikā (Subcommentaries), and Añña (Others).

PaliPlatform download link:
https://mega.nz/file/wfpWjKiZ#IXJWbTO39OnGFiv48ubk1fKYeUWg9kI9zi0eUR47m9I

The PaliPlatform is compressed in a zip format file, to use the PaliPlatform do the following:
1. Unzip the PaliPlatform file to a folder.
2. In the PaliPlatform folder, run the filename PaliPlatform.exe.
3. Enjoy PaliPlatform.

2. Pāli pdf book (free) for new learners
Pāli for New Learners, Book 1

3. Tipiṭaka Pāḷi Projector using browser or program, version : 1.06
Tipiṭaka Pāḷi Projector

With mettā, Seng Kiat

[SengKiat]

Greetings! @sptummala

could you please explain what does it mean in mahachattarika sutta that “this world does not exist”

In the MahāCattārīsaka Sutta (MN 117), the following Pāli verse is the Wrong Views:

Katamā ca, bhikkhave, micchādiṭṭhi?
‘Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—ayaṁ, bhikkhave, micchādiṭṭhi.
“And what, bhikkhus, is wrong view?
‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have realised for themselves by direct knowledge and declare this world and the other world.’ This is wrong view.

If this world does not exists, you would not be around to ask this question.

With mettā, Seng Kiat

[SengKiat]

@vinh says :

brahma nimantanika sutra brahma talks about his domain

This should be the sutta “MN 49 Brahmanimantanika sutta” which @vinh inquires about “domain“.

If you attach to earth, you will lie close to me, in my domain, vulnerable and expendable.
Sace kho tvaṃ, bhikkhu, pathaviṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.

With mettā, SengKiat

[SengKiat]

This book “Syntax of the Cases in the Pāli Nikāyas” by O. H. de A. Wijesekera, M.A., Ph.D., Dipl. O.A.S. (Lond.) provides an in-depth appraisal of the usage and meaning of the nominals Case-Forms in the Nikāyas of:

1. The Nominative Case
2. The Accusative Case
3. The Instrumental Case
4. The Dative Case
5. The Ablative Case
6. The Genitive Case
7. The Locative Case

[SengKiat]

Greetings! Lvalio,
Below are the links to Dharmayai Obai Sermons (English)

2019-09-22 Dharmayai Obai Sermons (English)

Dharmayai Obai Sermons – English (From 2017-07-30) till Now

With mettā, SengKiat

[SengKiat]

Thanks @cubibobi on the “The links under the Mahā Satipaṭṭhāna Sutta section cannot be found:”

Have corrected the links under the “Mahā Satipaṭṭhāna Sutta section”.

With mettā, SengKiat

[SengKiat]

Tobias G asked: “Can you explain how to type these special letters for Tipitaka English, like the “a” with a line above?”

Please see the reply above just below your question.

[Author]

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