From 76392e7ff7cebebe4ecff7d7425421fbfddf577d Mon Sep 17 00:00:00 2001 From: github-actions Date: Tue, 3 Oct 2023 08:35:48 +0000 Subject: [PATCH] [GHA] Nilakkhana transform --- .../sutta/dn/dn10_comment-en-sujato.json | 8 +- .../sutta/dn/dn11_comment-en-sujato.json | 46 +- .../sutta/dn/dn12_comment-en-sujato.json | 16 +- .../sutta/dn/dn13_comment-en-sujato.json | 34 +- .../sutta/dn/dn14_comment-en-sujato.json | 202 ++++----- .../sutta/dn/dn15_comment-en-sujato.json | 92 ++-- .../sutta/dn/dn16_comment-en-sujato.json | 408 +++++++++--------- .../sutta/dn/dn17_comment-en-sujato.json | 46 +- .../sutta/dn/dn18_comment-en-sujato.json | 72 ++-- .../sutta/dn/dn19_comment-en-sujato.json | 80 ++-- .../sutta/dn/dn1_comment-en-sujato.json | 122 +++--- .../sutta/dn/dn20_comment-en-sujato.json | 144 +++---- .../sutta/dn/dn21_comment-en-sujato.json | 104 ++--- .../sutta/dn/dn22_comment-en-sujato.json | 82 ++-- .../sutta/dn/dn23_comment-en-sujato.json | 46 +- .../sutta/dn/dn24_comment-en-sujato.json | 44 +- .../sutta/dn/dn25_comment-en-sujato.json | 26 +- .../sutta/dn/dn26_comment-en-sujato.json | 62 +-- .../sutta/dn/dn27_comment-en-sujato.json | 82 ++-- .../sutta/dn/dn28_comment-en-sujato.json | 44 +- .../sutta/dn/dn29_comment-en-sujato.json | 40 +- .../sutta/dn/dn2_comment-en-sujato.json | 134 +++--- .../sutta/dn/dn30_comment-en-sujato.json | 34 +- .../sutta/dn/dn31_comment-en-sujato.json | 12 +- .../sutta/dn/dn32_comment-en-sujato.json | 58 +-- .../sutta/dn/dn33_comment-en-sujato.json | 248 +++++------ .../sutta/dn/dn34_comment-en-sujato.json | 42 +- .../sutta/dn/dn3_comment-en-sujato.json | 98 ++--- .../sutta/dn/dn4_comment-en-sujato.json | 30 +- .../sutta/dn/dn5_comment-en-sujato.json | 28 +- .../sutta/dn/dn6_comment-en-sujato.json | 26 +- .../sutta/dn/dn7_comment-en-sujato.json | 2 +- .../sutta/dn/dn8_comment-en-sujato.json | 32 +- .../sutta/dn/dn9_comment-en-sujato.json | 86 ++-- .../sutta/kn/cp/cp12_comment-en-sujato.json | 4 +- .../sutta/kn/cp/cp17_comment-en-sujato.json | 2 +- .../sutta/kn/cp/cp18_comment-en-sujato.json | 2 +- .../sutta/kn/cp/cp19_comment-en-sujato.json | 2 +- .../sutta/kn/cp/cp20_comment-en-sujato.json | 2 +- .../sutta/kn/cp/cp22_comment-en-sujato.json | 2 +- .../sutta/kn/cp/cp23_comment-en-sujato.json | 6 +- .../sutta/kn/cp/cp24_comment-en-sujato.json | 4 +- .../sutta/kn/cp/cp25_comment-en-sujato.json | 2 +- .../sutta/kn/cp/cp26_comment-en-sujato.json | 6 +- .../sutta/kn/cp/cp28_comment-en-sujato.json | 2 +- .../sutta/kn/cp/cp29_comment-en-sujato.json | 4 +- .../sutta/kn/cp/cp31_comment-en-sujato.json | 2 +- .../sutta/kn/cp/cp8_comment-en-sujato.json | 2 +- .../sutta/kn/cp/cp9_comment-en-sujato.json | 2 +- .../kn/dhp/dhp1-20_comment-en-sujato.json | 2 +- .../kn/dhp/dhp129-145_comment-en-sujato.json | 2 +- .../kn/dhp/dhp273-289_comment-en-sujato.json | 2 +- .../kn/iti/vagga1/iti1_comment-en-sujato.json | 2 +- .../iti/vagga10/iti97_comment-en-sujato.json | 2 +- .../iti/vagga11/iti102_comment-en-sujato.json | 2 +- .../iti/vagga11/iti104_comment-en-sujato.json | 2 +- .../iti/vagga11/iti109_comment-en-sujato.json | 2 +- .../iti/vagga11/iti111_comment-en-sujato.json | 2 +- .../iti/vagga9/iti83_comment-en-sujato.json | 2 +- .../iti/vagga9/iti89_comment-en-sujato.json | 2 +- .../sutta/kn/kp/kp9_comment-en-sujato.json | 2 +- .../snp/vagga1/snp1.12_comment-en-sujato.json | 4 +- .../snp/vagga1/snp1.1_comment-en-sujato.json | 6 +- .../snp/vagga1/snp1.2_comment-en-sujato.json | 10 +- .../snp/vagga1/snp1.3_comment-en-sujato.json | 6 +- .../snp/vagga1/snp1.5_comment-en-sujato.json | 4 +- .../snp/vagga1/snp1.6_comment-en-sujato.json | 6 +- .../snp/vagga1/snp1.7_comment-en-sujato.json | 2 +- .../snp/vagga1/snp1.8_comment-en-sujato.json | 8 +- .../snp/vagga1/snp1.9_comment-en-sujato.json | 6 +- .../snp/vagga2/snp2.12_comment-en-sujato.json | 4 +- .../snp/vagga2/snp2.13_comment-en-sujato.json | 2 +- .../snp/vagga2/snp2.14_comment-en-sujato.json | 8 +- .../snp/vagga2/snp2.1_comment-en-sujato.json | 4 +- .../snp/vagga2/snp2.2_comment-en-sujato.json | 4 +- .../snp/vagga2/snp2.6_comment-en-sujato.json | 2 +- .../snp/vagga2/snp2.7_comment-en-sujato.json | 10 +- .../snp/vagga3/snp3.10_comment-en-sujato.json | 8 +- .../snp/vagga3/snp3.11_comment-en-sujato.json | 42 +- .../snp/vagga3/snp3.12_comment-en-sujato.json | 12 +- .../snp/vagga3/snp3.1_comment-en-sujato.json | 6 +- .../snp/vagga3/snp3.2_comment-en-sujato.json | 8 +- .../snp/vagga3/snp3.4_comment-en-sujato.json | 6 +- .../snp/vagga3/snp3.5_comment-en-sujato.json | 8 +- .../snp/vagga3/snp3.6_comment-en-sujato.json | 28 +- .../snp/vagga3/snp3.8_comment-en-sujato.json | 6 +- .../snp/vagga3/snp3.9_comment-en-sujato.json | 2 +- .../snp/vagga4/snp4.10_comment-en-sujato.json | 10 +- .../snp/vagga4/snp4.11_comment-en-sujato.json | 20 +- .../snp/vagga4/snp4.12_comment-en-sujato.json | 16 +- .../snp/vagga4/snp4.13_comment-en-sujato.json | 20 +- .../snp/vagga4/snp4.14_comment-en-sujato.json | 12 +- .../snp/vagga4/snp4.15_comment-en-sujato.json | 6 +- .../snp/vagga4/snp4.16_comment-en-sujato.json | 10 +- .../snp/vagga4/snp4.1_comment-en-sujato.json | 2 +- .../snp/vagga4/snp4.2_comment-en-sujato.json | 8 +- .../snp/vagga4/snp4.3_comment-en-sujato.json | 10 +- .../snp/vagga4/snp4.4_comment-en-sujato.json | 14 +- .../snp/vagga4/snp4.5_comment-en-sujato.json | 2 +- .../snp/vagga4/snp4.6_comment-en-sujato.json | 4 +- .../snp/vagga4/snp4.7_comment-en-sujato.json | 8 +- .../snp/vagga4/snp4.8_comment-en-sujato.json | 10 +- .../snp/vagga4/snp4.9_comment-en-sujato.json | 14 +- .../snp/vagga5/snp5.10_comment-en-sujato.json | 2 +- .../snp/vagga5/snp5.12_comment-en-sujato.json | 8 +- .../snp/vagga5/snp5.13_comment-en-sujato.json | 2 +- .../snp/vagga5/snp5.15_comment-en-sujato.json | 4 +- .../snp/vagga5/snp5.19_comment-en-sujato.json | 2 +- .../snp/vagga5/snp5.1_comment-en-sujato.json | 22 +- .../snp/vagga5/snp5.3_comment-en-sujato.json | 2 +- .../snp/vagga5/snp5.5_comment-en-sujato.json | 4 +- .../snp/vagga5/snp5.7_comment-en-sujato.json | 14 +- .../snp/vagga5/snp5.8_comment-en-sujato.json | 2 +- .../kn/thag/thag1.1_comment-en-sujato.json | 2 +- .../kn/thag/thag15.1_comment-en-sujato.json | 2 +- .../kn/thag/thag17.1_comment-en-sujato.json | 2 +- .../kn/thag/thag19.1_comment-en-sujato.json | 2 +- .../kn/thag/thag2.18_comment-en-sujato.json | 2 +- .../kn/thag/thag2.41_comment-en-sujato.json | 2 +- .../kn/thag/thag2.48_comment-en-sujato.json | 2 +- .../kn/thag/thag21.1_comment-en-sujato.json | 12 +- .../kn/thag/thag3.14_comment-en-sujato.json | 2 +- .../kn/thag/thag5.5_comment-en-sujato.json | 2 +- .../kn/thig/thig1.11_comment-en-sujato.json | 6 +- .../kn/thig/thig10.1_comment-en-sujato.json | 4 +- .../kn/thig/thig12.1_comment-en-sujato.json | 2 +- .../kn/thig/thig15.1_comment-en-sujato.json | 6 +- .../kn/thig/thig2.1_comment-en-sujato.json | 2 +- .../kn/thig/thig2.3_comment-en-sujato.json | 2 +- .../kn/thig/thig4.1_comment-en-sujato.json | 2 +- .../kn/thig/thig6.7_comment-en-sujato.json | 2 +- .../kn/thig/thig9.1_comment-en-sujato.json | 2 +- .../ud/vagga1/ud1.10_comment-en-sujato.json | 2 +- .../kn/ud/vagga1/ud1.6_comment-en-sujato.json | 2 +- .../kn/ud/vagga1/ud1.8_comment-en-sujato.json | 6 +- .../kn/ud/vagga2/ud2.7_comment-en-sujato.json | 2 +- .../kn/ud/vagga2/ud2.8_comment-en-sujato.json | 2 +- .../ud/vagga3/ud3.10_comment-en-sujato.json | 4 +- .../kn/ud/vagga3/ud3.3_comment-en-sujato.json | 4 +- .../kn/ud/vagga3/ud3.7_comment-en-sujato.json | 4 +- .../kn/ud/vagga4/ud4.1_comment-en-sujato.json | 2 +- .../kn/ud/vagga4/ud4.2_comment-en-sujato.json | 4 +- .../kn/ud/vagga4/ud4.5_comment-en-sujato.json | 2 +- .../kn/ud/vagga4/ud4.8_comment-en-sujato.json | 6 +- .../kn/ud/vagga5/ud5.2_comment-en-sujato.json | 4 +- .../kn/ud/vagga5/ud5.3_comment-en-sujato.json | 2 +- .../kn/ud/vagga5/ud5.6_comment-en-sujato.json | 2 +- .../kn/ud/vagga6/ud6.1_comment-en-sujato.json | 8 +- .../kn/ud/vagga6/ud6.2_comment-en-sujato.json | 2 +- .../kn/ud/vagga6/ud6.5_comment-en-sujato.json | 2 +- .../kn/ud/vagga6/ud6.7_comment-en-sujato.json | 2 +- .../kn/ud/vagga7/ud7.7_comment-en-sujato.json | 2 +- .../sutta/mn/mn10_comment-en-sujato.json | 64 +-- .../sutta/mn/mn11_comment-en-sujato.json | 14 +- .../sutta/mn/mn12_comment-en-sujato.json | 92 ++-- .../sutta/mn/mn13_comment-en-sujato.json | 14 +- .../sutta/mn/mn14_comment-en-sujato.json | 28 +- .../sutta/mn/mn15_comment-en-sujato.json | 20 +- .../sutta/mn/mn16_comment-en-sujato.json | 16 +- .../sutta/mn/mn17_comment-en-sujato.json | 8 +- .../sutta/mn/mn18_comment-en-sujato.json | 32 +- .../sutta/mn/mn19_comment-en-sujato.json | 18 +- .../sutta/mn/mn1_comment-en-sujato.json | 64 +-- .../sutta/mn/mn20_comment-en-sujato.json | 18 +- .../sutta/mn/mn21_comment-en-sujato.json | 40 +- .../sutta/mn/mn22_comment-en-sujato.json | 84 ++-- .../sutta/mn/mn23_comment-en-sujato.json | 26 +- .../sutta/mn/mn24_comment-en-sujato.json | 32 +- .../sutta/mn/mn25_comment-en-sujato.json | 12 +- .../sutta/mn/mn26_comment-en-sujato.json | 92 ++-- .../sutta/mn/mn27_comment-en-sujato.json | 46 +- .../sutta/mn/mn28_comment-en-sujato.json | 22 +- .../sutta/mn/mn29_comment-en-sujato.json | 12 +- .../sutta/mn/mn2_comment-en-sujato.json | 50 +-- .../sutta/mn/mn30_comment-en-sujato.json | 10 +- .../sutta/mn/mn31_comment-en-sujato.json | 28 +- .../sutta/mn/mn3_comment-en-sujato.json | 18 +- .../sutta/mn/mn4_comment-en-sujato.json | 44 +- .../sutta/mn/mn5_comment-en-sujato.json | 26 +- .../sutta/mn/mn6_comment-en-sujato.json | 18 +- .../sutta/mn/mn7_comment-en-sujato.json | 36 +- .../sutta/mn/mn8_comment-en-sujato.json | 26 +- .../sutta/mn/mn9_comment-en-sujato.json | 62 +-- .../an1.378-393_translation-en-sujato.json | 28 +- .../an/an3/an3.133_translation-en-sujato.json | 10 +- .../an/an4/an4.181_translation-en-sujato.json | 4 +- .../an/an4/an4.196_translation-en-sujato.json | 4 +- .../an/an4/an4.46_translation-en-sujato.json | 2 +- .../an/an6/an6.58_translation-en-sujato.json | 2 +- .../an/an9/an9.38_translation-en-sujato.json | 2 +- .../sutta/dn/dn1_translation-en-sujato.json | 40 +- .../sutta/dn/dn33_translation-en-sujato.json | 390 ++++++++--------- .../sutta/dn/dn34_translation-en-sujato.json | 200 ++++----- .../sutta/dn/dn3_translation-en-sujato.json | 4 +- .../sutta/dn/dn9_translation-en-sujato.json | 6 +- .../kn/cp/cp10_translation-en-sujato.json | 2 +- .../kn/cp/cp31_translation-en-sujato.json | 2 +- .../kn/cp/cp8_translation-en-sujato.json | 2 +- .../dhp/dhp273-289_translation-en-sujato.json | 2 +- .../vagga2/snp2.14_translation-en-sujato.json | 4 +- .../thag/thag18.1_translation-en-sujato.json | 2 +- .../thag/thag20.1_translation-en-sujato.json | 2 +- .../thig/thig14.1_translation-en-sujato.json | 2 +- .../thig/thig3.4_translation-en-sujato.json | 2 +- .../vagga3/ud3.6_translation-en-sujato.json | 2 +- .../sutta/mn/mn100_translation-en-sujato.json | 2 +- .../sutta/mn/mn102_translation-en-sujato.json | 20 +- .../sutta/mn/mn109_translation-en-sujato.json | 8 +- .../sutta/mn/mn22_translation-en-sujato.json | 4 +- .../sutta/mn/mn24_translation-en-sujato.json | 2 +- .../sutta/mn/mn35_translation-en-sujato.json | 8 +- .../sutta/mn/mn36_translation-en-sujato.json | 2 +- .../sutta/mn/mn49_translation-en-sujato.json | 2 +- .../sutta/mn/mn62_translation-en-sujato.json | 2 +- .../sutta/mn/mn85_translation-en-sujato.json | 2 +- .../sn12/sn12.70_translation-en-sujato.json | 10 +- .../sn18/sn18.21_translation-en-sujato.json | 4 +- .../sn18/sn18.22_translation-en-sujato.json | 4 +- .../sn/sn2/sn2.6_translation-en-sujato.json | 2 +- .../sn22/sn22.124_translation-en-sujato.json | 4 +- .../sn22/sn22.125_translation-en-sujato.json | 4 +- .../sn22/sn22.49_translation-en-sujato.json | 4 +- .../sn22/sn22.59_translation-en-sujato.json | 4 +- .../sn22/sn22.71_translation-en-sujato.json | 4 +- .../sn22/sn22.72_translation-en-sujato.json | 4 +- .../sn22/sn22.79_translation-en-sujato.json | 4 +- .../sn22/sn22.82_translation-en-sujato.json | 4 +- .../sn22/sn22.87_translation-en-sujato.json | 2 +- .../sn22/sn22.91_translation-en-sujato.json | 4 +- .../sn22/sn22.92_translation-en-sujato.json | 4 +- .../sn24/sn24.71_translation-en-sujato.json | 4 +- .../sn24/sn24.96_translation-en-sujato.json | 4 +- .../sn/sn44/sn44.2_translation-en-sujato.json | 4 +- .../sn46.175-184_translation-en-sujato.json | 2 +- .../sn48.169-178_translation-en-sujato.json | 2 +- .../sn49/sn49.1-12_translation-en-sujato.json | 2 +- .../sn55/sn55.23_translation-en-sujato.json | 2 +- 237 files changed, 2590 insertions(+), 2590 deletions(-) diff --git a/comment/en/sujato/sutta/dn/dn10_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn10_comment-en-sujato.json index 1af0ddbfab0f..129a95ee41fc 100644 --- a/comment/en/sujato/sutta/dn/dn10_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn10_comment-en-sujato.json @@ -1,9 +1,9 @@ { "dn10:1.1.2": "Ānanda’s role became more prominent as a leader of the Saṅgha in the years after the Buddha’s passing. This sutta shows the continued propagation of the Buddha’s teachings after his death. ", - "dn10:1.1.3": "The same Subha earlier met the Buddha in [mn99](), which was before Pokkharasādi’s conversion, and again in [mn135](), where he asked about kamma. His father Todeyya was a prominent brahmin, often mentioned alongside Pokkharasādi. The two apparently lived not far from each other, as, according to the commentary, Todeyya was named for his village of Tudi outside of Sāvatthī (see Pāṇini’s Aṣṭādhyāyī 4.3.94). ", + "dn10:1.1.3": "The same Subha earlier met the Buddha in MN 99, which was before Pokkharasādi’s conversion, and again in MN 135, where he asked about kamma. His father Todeyya was a prominent brahmin, often mentioned alongside Pokkharasādi. The two apparently lived not far from each other, as, according to the commentary, Todeyya was named for his village of Tudi outside of Sāvatthī (see Pāṇini’s Aṣṭādhyāyī 4.3.94). ", "dn10:1.4.3": "Ānanda was getting old. ", "dn10:1.5.1": "Cetaka is mentioned only here. The commentary says he was named for his home country of Cetī, which is roughly the modern region of Bundelkhand, about 500 km south-west of Sāvatthī. ", - "dn10:1.6.3": "What follows has much the same content as [dn2](), but arranged under these three heads rather than as successively refined happiness. ", - "dn10:2.1.1": "While _samādhi_ proper is the deep immersion in meditation, here it is a category that pertains to developing such states. ", - "dn10:2.37.9": "He had already gone to the Buddha for refuge in [mn99:28.4]() and [mn135:21.4](). " + "dn10:1.6.3": "What follows has much the same content as DN 2, but arranged under these three heads rather than as successively refined happiness. ", + "dn10:2.1.1": "While samādhi proper is the deep immersion in meditation, here it is a category that pertains to developing such states. ", + "dn10:2.37.9": "He had already gone to the Buddha for refuge in MN 99:28.4 and MN 135:21.4. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn11_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn11_comment-en-sujato.json index ce4ce1dbcd42..cbe95a911e8d 100644 --- a/comment/en/sujato/sutta/dn/dn11_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn11_comment-en-sujato.json @@ -1,41 +1,41 @@ { - "dn11:1.2": "This was the scene for some controversial discussions with Jains ([mn56](), [sn42.8]()), and Sāriputta’s touching declaration of faith shortly before his passing ([sn47.12](), [dn16:1.16.1](), [dn28]()). ", - "dn11:1.3": "Kevaḍḍha is mentioned only here. Manuscripts spell his name variously as Kevaddha or Kevaṭṭa (“fisherman”). The Chinese form 堅固 means “sturdy” (from _dṛḍha_) and thus supports Kevaḍḍha. ", + "dn11:1.2": "This was the scene for some controversial discussions with Jains (MN 56, SN 42.8), and Sāriputta’s touching declaration of faith shortly before his passing (SN 47.12, DN 16:1.16.1, DN 28). ", + "dn11:1.3": "Kevaḍḍha is mentioned only here. Manuscripts spell his name variously as Kevaddha or Kevaṭṭa (“fisherman”). The Chinese form 堅固 means “sturdy” (from dṛḍha) and thus supports Kevaḍḍha. ", "dn11:1.5": "I have been asked to do the same thing for the same reason. ", - "dn11:1.9": "In fact it is forbidden in [Kd 15:8.2.23](https://suttacentral.net/pli-tv-kd15/en/brahmali#8.2.23). ", - "dn11:2.2": "The reading _dhaṁsemi_ is dubious. An old Burmese manuscript has the reading _dhammaṁ desemi_, which echoes the Buddha just above. Note too that Kevaḍḍha urges the Buddha to “direct” the monks (_samādisatu_, from the same root as _desemi_). I think the tension is deliberate: Kevaḍḍha says he isn’t telling the Buddha how to teach, but he absolutely is. Other readings convey the sense “attack, insult”, but this seems out of place. ", - "dn11:3.8": "As noted previously, the basic sense of _pāṭihāriya_ is “demonstration”, and as the context here shows, it may or may not involve a “demonstration of wonders” i.e. a “miracle”. ", + "dn11:1.9": "In fact it is forbidden in Kd 15:8.2.23. ", + "dn11:2.2": "The reading dhaṁsemi is dubious. An old Burmese manuscript has the reading dhammaṁ desemi, which echoes the Buddha just above. Note too that Kevaḍḍha urges the Buddha to “direct” the monks (samādisatu, from the same root as desemi). I think the tension is deliberate: Kevaḍḍha says he isn’t telling the Buddha how to teach, but he absolutely is. Other readings convey the sense “attack, insult”, but this seems out of place. ", + "dn11:3.8": "As noted previously, the basic sense of pāṭihāriya is “demonstration”, and as the context here shows, it may or may not involve a “demonstration of wonders” i.e. a “miracle”. ", "dn11:3.10": "These three are mentioned frequently in the suttas. Only the last is endorsed by the Buddha, as it leads to genuine growth. ", "dn11:4.5": "Their priors have been confirmed. ", "dn11:5.1": "Note how a skeptical mindset sticks closer to the truth. ", - "dn11:5.2": "“Spell” is _vijjā_ (Sanskrit _vidyā_, “(potent) knowledge”, cf. English “wicca”, “wizard”, “witch”). The commentary says it was practiced by the seers of Gandhāra (north-west Pakistan). Jain tradition also knows a Gandhārī mantra, but attribute it to certain _vidyādhara_ deities. Sanskrit tradition similarly knows of a _vidyādevī_ (“lore goddess”) named Gandhārī. Gandhāra was an ancient land of learning, and a convenient location for exotic magics. ", + "dn11:5.2": "“Spell” is vijjā (Sanskrit vidyā, “(potent) knowledge”, cf. English “wicca”, “wizard”, “witch”). The commentary says it was practiced by the seers of Gandhāra (north-west Pakistan). Jain tradition also knows a Gandhārī mantra, but attribute it to certain vidyādhara deities. Sanskrit tradition similarly knows of a vidyādevī (“lore goddess”) named Gandhārī. Gandhāra was an ancient land of learning, and a convenient location for exotic magics. ", "dn11:5.7": "These feats that have nothing to do with spiritual growth, hence they may be produced or perhaps faked by a variety of means. ", - "dn11:6.1": "“Revealing” is _ādesana_, from root _dis_ “to indicate, show, or point”. ", - "dn11:6.2": "The Pali terms here are _citta_, _cetasika_, _vitakka_, and _vicāra_. ", - "dn11:6.3": "Here we have _mano_ (twice) and _citta_. ", - "dn11:7.2": "From _maṇi_, “gem”. Magical gems are a common feature of Indian storytelling. Buddhist stories often feature the “wish-granting gem” (_cintāmaṇi_), which according to the commentary is meant here. ", + "dn11:6.1": "“Revealing” is ādesana, from root dis “to indicate, show, or point”. ", + "dn11:6.2": "The Pali terms here are citta, cetasika, vitakka, and vicāra. ", + "dn11:6.3": "Here we have mano (twice) and citta. ", + "dn11:7.2": "From maṇi, “gem”. Magical gems are a common feature of Indian storytelling. Buddhist stories often feature the “wish-granting gem” (cintāmaṇi), which according to the commentary is meant here. ", "dn11:67.3": "This story is presented as an actual event, but is phrased like a fable. ", - "dn11:67.4": "The question is about meditation, not the annihilation of the material world. The first four _jhānas_ are based on the “subtle form” (_sukhumarūpa_) that manifests as light in deep meditation. He is asking how to go beyond this to the formless attainments. ", - "dn11:68.1": "The mendicant has already well developed the _jhānas_. | “Controlling the body as far as the Brahmā realm” is one of the “demonstrations of psychic power” listed above. ", + "dn11:67.4": "The question is about meditation, not the annihilation of the material world. The first four jhānas are based on the “subtle form” (sukhumarūpa) that manifests as light in deep meditation. He is asking how to go beyond this to the formless attainments. ", + "dn11:68.1": "The mendicant has already well developed the jhānas. | “Controlling the body as far as the Brahmā realm” is one of the “demonstrations of psychic power” listed above. ", "dn11:68.2": "The “gods of the Four Great Kings” are deities born in a realm subject to the overlords known as the Four Great Kings. These deities inhabit the lowest of the celestial realms. ", - "dn11:68.7": "These are powerful spirits who guard the four quarters. In [an8.36]() it is explained that they, like the other leading gods mentioned below, achieved their station due to their greater generosity and morality. ", + "dn11:68.7": "These are powerful spirits who guard the four quarters. In AN 8.36 it is explained that they, like the other leading gods mentioned below, achieved their station due to their greater generosity and morality. ", "dn11:69.6": "The “Thirty-Three” enjoy refined sensual delights. The number is a reduplication of the trinity. In Buddhist texts they are not enumerated, but Yājñavalkya reckons them as eight Vasus, eleven Rudras, twelve Ādityas, plus Indra and Prajāpati (Bṛhadāraṇyaka Upaniṣad 3.9.2). The final pair are elsewhere said to be Dyaus (“Heaven” = Zeus) and Pṛthivī (“Earth”), or the twin Aśvins. ", "dn11:70.6": "Conventionally known as “lord of gods”, but in fact the ruler only of the relatively lowly realm of the Thirty-Three. He is Vedic Indra, heroic slayer of the dragon Vṛtra, and is the most personally known god in the Pali Canon. ", - "dn11:72.1": "Gods in this realm (spelled _yāma_, “of Yama”) are subjects of the god of the dead, Yama. ", - "dn11:80.5": "The previous deities achieved their station by mere morality and generosity, not by _jhāna_. The gods of Brahmā’s Host practiced the first _jhāna_, but they do not know what lies beyond. ", - "dn11:80.7": "The same passage appears in [dn1:2.5.2](), where it also had a satirical tone, poking fun at the pomposity of religious titles. ", + "dn11:72.1": "Gods in this realm (spelled yāma, “of Yama”) are subjects of the god of the dead, Yama. ", + "dn11:80.5": "The previous deities achieved their station by mere morality and generosity, not by jhāna. The gods of Brahmā’s Host practiced the first jhāna, but they do not know what lies beyond. ", + "dn11:80.7": "The same passage appears in DN 1:2.5.2, where it also had a satirical tone, poking fun at the pomposity of religious titles. ", "dn11:80.8": "Even Brahmā’s community are not confident. ", - "dn11:80.12": "This passage may be one of the sources for the later use of _nimitta_ to mean the appearance of light that signifies the approach of _jhāna_. ", - "dn11:81.5": "He puffs his own chest, but like the ascetic teachers of [dn2](), he does not answer the question. ", - "dn11:82.2": "He addresses Brahmā with _āvuso_. This is often translated as “friend”, but the root is _āyu_ (“age”) and it is respectful not familiar. ", + "dn11:80.12": "This passage may be one of the sources for the later use of nimitta to mean the appearance of light that signifies the approach of jhāna. ", + "dn11:81.5": "He puffs his own chest, but like the ascetic teachers of DN 2, he does not answer the question. ", + "dn11:82.2": "He addresses Brahmā with āvuso. This is often translated as “friend”, but the root is āyu (“age”) and it is respectful not familiar. ", "dn11:83.1": "Rather than trying to engage with Brahmā’s agenda, he keeps restating his question. This is a skillful way of curbing narcissism. ", "dn11:83.6": "Brahmā is embarrassed to reveal his ignorance. Perhaps a satire of Bṛhadāraṇyaka Upaniṣad 3.2.13, where Yājñavalkya takes Jāratkārava Ārtabhāga by the hand and leads him aside for a secret discussion. ", "dn11:83.9": "At least he is honest about his lack of knowledge, even if not publicly. ", "dn11:85.10": "The following verses are difficult because they speak of a kind of consciousness at the start and the cessation of consciousness at the end. The simplest way to resolve this is to assume there are two distinct questions. ", - "dn11:85.11": "This is a rephrasing of the original question, asking where the four “form” _jhānas_ end. ", - "dn11:85.13": "Here starts the second question, asking the deeper question of how all these things end. A similar list of descriptors elsewhere describes things that are not stolen ([snp3.9:45.1]()) or the kinds of sentient beings ([snp1.8:4.3]()). These are aspects of how “form” manifests in desirable or undesirable ways. ", + "dn11:85.11": "This is a rephrasing of the original question, asking where the four “form” jhānas end. ", + "dn11:85.13": "Here starts the second question, asking the deeper question of how all these things end. A similar list of descriptors elsewhere describes things that are not stolen (Snp 3.9:45.1) or the kinds of sentient beings (Snp 1.8:4.3). These are aspects of how “form” manifests in desirable or undesirable ways. ", "dn11:85.14": "The first four terms in this verse are identical with the first four terms in Yājñavalkya’s description of the immutable Brahman as “neither coarse nor fine, neither short nor long” at Bṛhadāraṇyaka Upaniṣad 3.8.8. ", - "dn11:85.18": "The adjective “infinite” (_ananta_) is the direct qualifier of “consciousness”, but in the Pali it is shifted to the next line to fit the meter. The dimension of infinite consciousness is one of the formless realms of which Brahmā has no knowledge. Yājñavalkya describes consciousness as infinite in the famous passage at Bṛhadāraṇyaka Upaniṣad 2.4.12. ", - "dn11:85.19": "The mind of fourth _jhāna_, on which the formless states are based, is described as _pariyodāta_ (“bright”, literally “white all over”), which is a synonym for _sabbatopabhaṁ_ (“radiant all-around”). ", + "dn11:85.18": "The adjective “infinite” (ananta) is the direct qualifier of “consciousness”, but in the Pali it is shifted to the next line to fit the meter. The dimension of infinite consciousness is one of the formless realms of which Brahmā has no knowledge. Yājñavalkya describes consciousness as infinite in the famous passage at Bṛhadāraṇyaka Upaniṣad 2.4.12. ", + "dn11:85.19": "The mind of fourth jhāna, on which the formless states are based, is described as pariyodāta (“bright”, literally “white all over”), which is a synonym for sabbatopabhaṁ (“radiant all-around”). ", "dn11:85.26": "According to dependent origination, when consciousness ceases, name and form cease, and with it the manifestation of all things desirable and undesirable in the world. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn12_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn12_comment-en-sujato.json index 9499be508700..7b54fe0017b1 100644 --- a/comment/en/sujato/sutta/dn/dn12_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn12_comment-en-sujato.json @@ -1,19 +1,19 @@ { - "dn12:1.2": "This is the only appearance of a place called Sālavatikā (“Abounding in Sal trees”). A courtesan of Rājagaha named Sālavatī appears in [Kd 8:1.3.1](https://suttacentral.net/pli-tv-kd8/en/brahmali#1.3.1); she might perhaps have come from there. ", - "dn12:1.3": "A certain brahmin Lohicca also appears in [sn35.132](). But since that is set far away in Avantī after the Buddha’s passing, and since in both cases he is said to have taken refuge, it seems likely these are different people. ", + "dn12:1.2": "This is the only appearance of a place called Sālavatikā (“Abounding in Sal trees”). A courtesan of Rājagaha named Sālavatī appears in Kd 8:1.3.1; she might perhaps have come from there. ", + "dn12:1.3": "A certain brahmin Lohicca also appears in SN 35.132. But since that is set far away in Avantī after the Buddha’s passing, and since in both cases he is said to have taken refuge, it seems likely these are different people. ", "dn12:2.2": "A similar view is sometimes unjustly imputed to the Theravādins, that they are only interested in their own liberation. ", - "dn12:4.1": "While _nhāpita_ would seem to be identical with _nhāpaka_ (“bathroom attendant”), it is usually translated per Ja 395 where it means “barber”. ", - "dn12:4.5": "Note the unusual use of _kira_ in this idiom, found in [sn35.133:2.3](), [mn85:3.5](), [mn127:2.5](), and [ud2.8:6.8](). I think this expresses polite deference, and render with “might” rather than “would”. ", + "dn12:4.1": "While nhāpita would seem to be identical with nhāpaka (“bathroom attendant”), it is usually translated per Ja 395 where it means “barber”. ", + "dn12:4.5": "Note the unusual use of kira in this idiom, found in SN 35.133:2.3, MN 85:3.5, MN 127:2.5, and Ud 2.8:6.8. I think this expresses polite deference, and render with “might” rather than “would”. ", "dn12:8.9": "It seems the barber was not only a trusted confidant, but an intelligent man with sincere concern for Lohicca’s well being. ", "dn12:8.10": "The Buddha is modest as to his chances. ", - "dn12:9.6": "Here the Buddha takes the initiative. “Harmful misconception” is _pāpakaṁ diṭṭhigataṁ_. ", - "dn12:11.2": "The rule over Kāsi was unstable. It had formerly been an independent kingdom, but was taken over by Pasenadi’s father Mahākosala. Towards the end of the Buddha’s life it was contested between Kosala and Magadha, and ultimately became part of the greater Magadhan empire. The same verb _ajjhāvasati_ is used, but here “reign over” fits better than “reside”. ", + "dn12:9.6": "Here the Buddha takes the initiative. “Harmful misconception” is pāpakaṁ diṭṭhigataṁ. ", + "dn12:11.2": "The rule over Kāsi was unstable. It had formerly been an independent kingdom, but was taken over by Pasenadi’s father Mahākosala. Towards the end of the Buddha’s life it was contested between Kosala and Magadha, and ultimately became part of the greater Magadhan empire. The same verb ajjhāvasati is used, but here “reign over” fits better than “reside”. ", "dn12:13.7": "It is only through sharing what good things we know that we can support each other. ", "dn12:16.1": "Even though he has characterized Lohicca’s view as harmful, the Buddha goes out of his way to show that it is not entirely wrong. There are cases where it is best to avoid teaching. ", "dn12:16.12": "The genders of this passage are made clear through the use of feminine nouns. Making unwelcome advances was seen as an obvious example of something wrong. ", - "dn12:17.4": "At [dn29:5.2]() the opposite sense is expressed as _samādāya taṁ dhammaṁ vattati_. ", + "dn12:17.4": "At DN 29:5.2 the opposite sense is expressed as samādāya taṁ dhammaṁ vattati. ", "dn12:18.10": "The Buddha adopts Lohicca’s formulation, but applies it in a specific sense, not as a generalization. ", "dn12:19.2": "Now that the Buddha has established a degree of overlap between their views, Lohicca wants to hear more. ", "dn12:19.3": "Again, the Buddha answers directly and simply. ", - "dn12:78.2": "_Naraka_ sometimes means “hell”, but at [thag16.8:4.2]() it is a term for a cliff, which fits the naturalistic setting here. " + "dn12:78.2": "Naraka sometimes means “hell”, but at Thag 16.8:4.2 it is a term for a cliff, which fits the naturalistic setting here. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn13_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn13_comment-en-sujato.json index 12abfd8777b0..81a43ad36832 100644 --- a/comment/en/sujato/sutta/dn/dn13_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn13_comment-en-sujato.json @@ -1,23 +1,23 @@ { "dn13:1.2": "Manasākaṭa is mentioned only here. ", "dn13:1.3": "Aciravatī is called Rapti today. It was one of the great rivers that flowed from the Himalayas through Kosala into the Ganges. ", - "dn13:3.1": "Similar discussions are found in [mn98]() = [snp3.9]() and [dn27](). | The compound _maggāmagga_ can be read either as “what is the path and what is not the path”, or as “the variety of paths” (compare _phalāphala_, “all sorts of fruit”). Here, however, they are clearly concerned to distinguish one path as correct. ", - "dn13:4.2": "This must have been earlier than Pokkharasādi’s conversion at [dn3:2.22.1](). Pokkharasādi was a family man who denied the reality of superhuman meditative attainments ([mn99:10.4]()) and emphasized ethics and duties over lineage ([mn98:3.7]()), which agrees with him being cited on ethical matters at Āpastamba Dharmasūtra 1.6.19.7 and 1.10.28. | _Brahmasahabyatā_ does not mean “union with Brahmā” but rather “rebirth as one of the members of Brahma’s retinue” (see eg. [an5.34:9.4]()). The non-dualist concept that the limited personal self merges with the cosmic divinity is expressed in Pali, rather, with such phrases as _so attā so loko_ (“the self is identical with the cosmos”). ", - "dn13:5.2": "In Pali we never meet Tārukkha and he is only mentioned in his absence. He evidently advocated that lineage rather than conduct made one a brahmin ([mn98:3.4]()). There is a Tārukṣya of Aitareya Āraṇyaka 3.1.6.1 whose view was that union (with Brahmā) arose with the conjunction of speech and breath; this was discussed alongside the views of many other brahmins. In Rig Veda 8.46.32 a certain Balbūtha Tarukṣa the Dāsa makes an offering to a sage. Sāyaṇa, the Vedic commentator, says that Balbūtha Tarukṣa was a guardian of cows, evidently alluding to the Aitareya Āraṇyaka, which describes Tārukṣya as a guardian of his teacher’s cows, thus locating Tārukṣya in the lineage of Tarukṣa. Hiraṇyakeśīgṛhyasūtra 2.8.19 also mentions him as a teacher, there spelled Tarukṣa. ", - "dn13:10.2": "Identified in Jayatilleke’s *Early Buddhist Theory of Knowledge*, p. 480. Their texts are respectively: Śatapathabrāhmaṇa (incl. Bṛhadāraṇyaka Upaniṣad); Taittirīyabrāhmaṇa; Chāndogyabrāhmaṇa; and Bahvṛcabrāhmaṇa (incorporated in Aitareya and Kauśītaki). I use the variant _bavhadija_ since it is closest to the Sanskrit _bahvṛca_. This is the only time the Pali canon mentions these schools. ", + "dn13:3.1": "Similar discussions are found in MN 98 = Snp 3.9 and DN 27. | The compound maggāmagga can be read either as “what is the path and what is not the path”, or as “the variety of paths” (compare phalāphala, “all sorts of fruit”). Here, however, they are clearly concerned to distinguish one path as correct. ", + "dn13:4.2": "This must have been earlier than Pokkharasādi’s conversion at DN 3:2.22.1. Pokkharasādi was a family man who denied the reality of superhuman meditative attainments (MN 99:10.4) and emphasized ethics and duties over lineage (MN 98:3.7), which agrees with him being cited on ethical matters at Āpastamba Dharmasūtra 1.6.19.7 and 1.10.28. | Brahmasahabyatā does not mean “union with Brahmā” but rather “rebirth as one of the members of Brahma’s retinue” (see eg. AN 5.34:9.4). The non-dualist concept that the limited personal self merges with the cosmic divinity is expressed in Pali, rather, with such phrases as so attā so loko (“the self is identical with the cosmos”). ", + "dn13:5.2": "In Pali we never meet Tārukkha and he is only mentioned in his absence. He evidently advocated that lineage rather than conduct made one a brahmin (MN 98:3.4). There is a Tārukṣya of Aitareya Āraṇyaka 3.1.6.1 whose view was that union (with Brahmā) arose with the conjunction of speech and breath; this was discussed alongside the views of many other brahmins. In Rig Veda 8.46.32 a certain Balbūtha Tarukṣa the Dāsa makes an offering to a sage. Sāyaṇa, the Vedic commentator, says that Balbūtha Tarukṣa was a guardian of cows, evidently alluding to the Aitareya Āraṇyaka, which describes Tārukṣya as a guardian of his teacher’s cows, thus locating Tārukṣya in the lineage of Tarukṣa. Hiraṇyakeśīgṛhyasūtra 2.8.19 also mentions him as a teacher, there spelled Tarukṣa. ", + "dn13:10.2": "Identified in Jayatilleke’s Early Buddhist Theory of Knowledge, p. 480. Their texts are respectively: Śatapathabrāhmaṇa (incl. Bṛhadāraṇyaka Upaniṣad); Taittirīyabrāhmaṇa; Chāndogyabrāhmaṇa; and Bahvṛcabrāhmaṇa (incorporated in Aitareya and Kauśītaki). I use the variant bavhadija since it is closest to the Sanskrit bahvṛca. This is the only time the Pali canon mentions these schools. ", "dn13:10.3": "Earlier they were arguing over which one of the paths was correct, whereas now they have shifted to a more universalist “many roads up the same mountain” position. It is hard to see how this is an argument, unless they were discussing whether or not it is the case that all these paths lead to Brahmā; but the Pali does not seem to support such a reading. However, this kind of shift is natural: when speaking in-house they saw each others’ views as contradictory, but when speaking with an outsider they adopted a more conciliatory position. ", - "dn13:13.3": "Unlike the Buddhist monk at [dn11:80.1](). ", - "dn13:14.11": "“No demonstrable basis” is _appāṭihīrakataṁ_. ", - "dn13:15.2": "The “blind following the blind” is also at [mn95:13.24]() and [mn99:9.25](). ", + "dn13:13.3": "Unlike the Buddhist monk at DN 11:80.1. ", + "dn13:14.11": "“No demonstrable basis” is appāṭihīrakataṁ. ", + "dn13:15.2": "The “blind following the blind” is also at MN 95:13.24 and MN 99:9.25. ", "dn13:25.1": "The bulk of the Vedic texts consist of prayers and invocations to various gods. ", - "dn13:25.2": "Soma is the ritual drug of exhilaration, identified with the moon. | Varuṇa is especially associated with the waters. | Īsāna (Sanskrit Īśāna) was created by Pajāpati as “ruler”, said to be the sun (Śatapatha Brāhmaṇa 6.1.3). He was later identified with Rudra and Śiva. | Pajāpati (“progenitor”) was the lonely god of creation; the heat of his fervent exertions (_tapas_) created the world and all things in it (Śatapatha Brāhmaṇa 6). | Brahmā, like Pajāpati, is also a creator god, but is the divine power immanent within creation, rather than the forgotten instigator of the past. | The Mahāsaṅgīti reading Mahiddhi (“great power”) does not seem to correspond with any particular Vedic deity. We should accept the BJT reading Mahinda (Sanskrit Mahendra), the “Great Indra”, said to be a title of Indra bestowed after slaying the dragon Vṛtra (Śatapatha Brāhmaṇa 2.5.4.9). | Yama (“twin”, with his incestuous sister Yamī) was born immortal but chose mortality, becoming the god of the dead. ", - "dn13:36.2": "I wonder if this is a satire on the idea of _upaniṣad_ (“sitting near”); even as they affirm their commitment to their texts, they drift apart (_visāra_) into separate schools and ideologies. ", - "dn13:39.2": "The close _-ti_ has apparently confused some editors; Vāseṭṭha is quoting what he has heard. ", - "dn13:76.1": "Here the four _brahmavihāras_ (“meditations of Brahmā”) stand in place of the four _jhānas_. _Brahmavihāras_ are simply one of the means by which _jhānas_ may be attained, chosen here to fit the stated goal of teaching the path to Brahmā. They were evidently pre-Buddhist, although they have not been traced as a group in pre-Buddhist texts. However, they are shared with later non-Buddhist texts such as Yogasūtra 1.33 and the Jain Tattvārthasūtra 7.11. | “Love” (_mettā_) is a universal positive regard and well-wishing free of personal desires or attachments. ", - "dn13:77.2": "The mind in _jhāna_ is so powerful that it effectively overrides any limited kamma, including ordinary good or bad deeds. Unless they have committed serious crimes with a fixed kammic result such as matricide, etc., the meditator will be reborn in a Brahmā realm. ", - "dn13:78.1": "“Compassion” (_karuṇā_) is the quality of empathy with the suffering of another or oneself and the wish to remove it. ", - "dn13:78.2": "“Rejoicing” (_muditā_) is joyful celebration in the success of others or oneself, free of jealousy or cynicism. ", - "dn13:78.3": "Equanimity (_upekkhā_) is literally “close watching”, not interfering but standing ready when needed. It is not indifference, which is why it emerges only at the end, after the positive emotions are developed. ", - "dn13:81.10": "Here the entire concluding section of the Gradual Training dealing with wisdom is omitted, as the aim is limited to teaching rebirth with Brahmā to Brahmanical laypeople, rather than teaching liberation. Vāseṭṭha and Bhāradvāja later applied to ordain, in which time the Buddha taught the full path to Nibbana ([dn27:7.8]()). ", - "dn13:82.4": "They also went for refuge in similar circumstances at [mn98:14.4]() = [snp3.9:69.3](). According to the commentary, that was the first time they went for refuge, while this was the second time. This makes sense in terms of the progress of the teachings, for there they discuss what makes a brahmin, whereas here they ask the more subtle question how to achieve rebirth with Brahmā. The discussion, too, is on a more detailed level, with a more explicit criticism of the brahmins. Nonetheless, it is difficult to square the details of the narratives, for the opening of this sutta depicts Vāseṭṭha and Bhāradvāja speaking about the Buddha by reputation rather than as devotees who have previously met him and gone for refuge. " + "dn13:25.2": "Soma is the ritual drug of exhilaration, identified with the moon. | Varuṇa is especially associated with the waters. | Īsāna (Sanskrit Īśāna) was created by Pajāpati as “ruler”, said to be the sun (Śatapatha Brāhmaṇa 6.1.3). He was later identified with Rudra and Śiva. | Pajāpati (“progenitor”) was the lonely god of creation; the heat of his fervent exertions (tapas) created the world and all things in it (Śatapatha Brāhmaṇa 6). | Brahmā, like Pajāpati, is also a creator god, but is the divine power immanent within creation, rather than the forgotten instigator of the past. | The Mahāsaṅgīti reading Mahiddhi (“great power”) does not seem to correspond with any particular Vedic deity. We should accept the BJT reading Mahinda (Sanskrit Mahendra), the “Great Indra”, said to be a title of Indra bestowed after slaying the dragon Vṛtra (Śatapatha Brāhmaṇa 2.5.4.9). | Yama (“twin”, with his incestuous sister Yamī) was born immortal but chose mortality, becoming the god of the dead. ", + "dn13:36.2": "I wonder if this is a satire on the idea of upaniṣad (“sitting near”); even as they affirm their commitment to their texts, they drift apart (visāra) into separate schools and ideologies. ", + "dn13:39.2": "The close -ti has apparently confused some editors; Vāseṭṭha is quoting what he has heard. ", + "dn13:76.1": "Here the four brahmavihāras (“meditations of Brahmā”) stand in place of the four jhānas. Brahmavihāras are simply one of the means by which jhānas may be attained, chosen here to fit the stated goal of teaching the path to Brahmā. They were evidently pre-Buddhist, although they have not been traced as a group in pre-Buddhist texts. However, they are shared with later non-Buddhist texts such as Yogasūtra 1.33 and the Jain Tattvārthasūtra 7.11. | “Love” (mettā) is a universal positive regard and well-wishing free of personal desires or attachments. ", + "dn13:77.2": "The mind in jhāna is so powerful that it effectively overrides any limited kamma, including ordinary good or bad deeds. Unless they have committed serious crimes with a fixed kammic result such as matricide, etc., the meditator will be reborn in a Brahmā realm. ", + "dn13:78.1": "“Compassion” (karuṇā) is the quality of empathy with the suffering of another or oneself and the wish to remove it. ", + "dn13:78.2": "“Rejoicing” (muditā) is joyful celebration in the success of others or oneself, free of jealousy or cynicism. ", + "dn13:78.3": "Equanimity (upekkhā) is literally “close watching”, not interfering but standing ready when needed. It is not indifference, which is why it emerges only at the end, after the positive emotions are developed. ", + "dn13:81.10": "Here the entire concluding section of the Gradual Training dealing with wisdom is omitted, as the aim is limited to teaching rebirth with Brahmā to Brahmanical laypeople, rather than teaching liberation. Vāseṭṭha and Bhāradvāja later applied to ordain, in which time the Buddha taught the full path to Nibbana (DN 27:7.8). ", + "dn13:82.4": "They also went for refuge in similar circumstances at MN 98:14.4 = Snp 3.9:69.3. According to the commentary, that was the first time they went for refuge, while this was the second time. This makes sense in terms of the progress of the teachings, for there they discuss what makes a brahmin, whereas here they ask the more subtle question how to achieve rebirth with Brahmā. The discussion, too, is on a more detailed level, with a more explicit criticism of the brahmins. Nonetheless, it is difficult to square the details of the narratives, for the opening of this sutta depicts Vāseṭṭha and Bhāradvāja speaking about the Buddha by reputation rather than as devotees who have previously met him and gone for refuge. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn14_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn14_comment-en-sujato.json index 1815f593e83c..08ee1f28cb0c 100644 --- a/comment/en/sujato/sutta/dn/dn14_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn14_comment-en-sujato.json @@ -1,161 +1,161 @@ { - "dn14:1.1.1": "In the suttas, _apadāna_ means “evidence”, “traces left behind” ([dn27:16.4](), [dn24:2.7.3](), [mn15:3.32](), [an3.2:1.1]()). The sense here seems to have been “(story about) the traces that deeds leave behind”. The sense “legend of past lives” probably grew out of this sutta, and later became the title of the collections of legends of past lives of the monks (Thera-apadāna) and nuns (Therī-apadāna). ", - "dn14:1.1.2": "_Kareri_ is evidently Miliusa tomentosa, known as hoom or kari in Hindi. It is related to the custard apple, not the curry tree (Murraya koenigii). ", - "dn14:1.1.4": "“Past life” is _pubbenivāsa_, literally “former abode”. ", - "dn14:1.4.1": "At [mn71:14.2]() and [sn42.9:4.5]() the Buddha says he recollects ninety-one eons, which must refer back to the life of Vipassī. We shall see the origin of his name below. ", - "dn14:1.4.2": "_Sikhī_ means “crested one” and refers to a halo or crown. A story of him and his disciples is told at [sn6.14:8.3](). ", - "dn14:1.4.3": "_Vessabhū_ is Sanskrit Viśvabhṛt. It means “all-bearing”, probably originating as a word for the earth. A legendary king of the same name once ruled over the city of Avantī ([dn19:36.14]()). ", - "dn14:1.4.4": "Due to the appearance of four Buddhas in this cycle it is known as “fortunate” (_bhadda_). | Stories from Kakusandha’s day appear at [mn50]() and [sn15.20:2.8](). There is no obvious etymology for his name, but perhaps it stems from _kaku_ (“peak”) and thus “the union of the peaks”, a valley at the junction of mountains. ", - "dn14:1.4.5": "The meaning of Koṇāgamana is unclear. In Sanskrit it is often spelled Kanakamuni, “the golden sage”, while in the (dubious) Nigali Sagar Edict of Ashoka it is Konākamana. At [thig16.1:71.1]() we hear the past life of three nuns in the time of Koṇāgamana. ", - "dn14:1.4.6": "Kassapa (Sanskrit Kaśyapa) means “tortoise”. It is a common Brahmanical clan name, stemming from an ancient figure reckoned as the eldest of the “seven sages”, to whom some Vedic verses are attributed. Stories of the Buddha Kassapa’s time are found at [mn81]() and [sn48.57:3.1](). ", + "dn14:1.1.1": "In the suttas, apadāna means “evidence”, “traces left behind” (DN 27:16.4, DN 24:2.7.3, MN 15:3.32, AN 3.2:1.1). The sense here seems to have been “(story about) the traces that deeds leave behind”. The sense “legend of past lives” probably grew out of this sutta, and later became the title of the collections of legends of past lives of the monks (Thera-apadāna) and nuns (Therī-apadāna). ", + "dn14:1.1.2": "Kareri is evidently Miliusa tomentosa, known as hoom or kari in Hindi. It is related to the custard apple, not the curry tree (Murraya koenigii). ", + "dn14:1.1.4": "“Past life” is pubbenivāsa, literally “former abode”. ", + "dn14:1.4.1": "At MN 71:14.2 and SN 42.9:4.5 the Buddha says he recollects ninety-one eons, which must refer back to the life of Vipassī. We shall see the origin of his name below. ", + "dn14:1.4.2": "Sikhī means “crested one” and refers to a halo or crown. A story of him and his disciples is told at SN 6.14:8.3. ", + "dn14:1.4.3": "Vessabhū is Sanskrit Viśvabhṛt. It means “all-bearing”, probably originating as a word for the earth. A legendary king of the same name once ruled over the city of Avantī (DN 19:36.14). ", + "dn14:1.4.4": "Due to the appearance of four Buddhas in this cycle it is known as “fortunate” (bhadda). | Stories from Kakusandha’s day appear at MN 50 and SN 15.20:2.8. There is no obvious etymology for his name, but perhaps it stems from kaku (“peak”) and thus “the union of the peaks”, a valley at the junction of mountains. ", + "dn14:1.4.5": "The meaning of Koṇāgamana is unclear. In Sanskrit it is often spelled Kanakamuni, “the golden sage”, while in the (dubious) Nigali Sagar Edict of Ashoka it is Konākamana. At Thig 16.1:71.1 we hear the past life of three nuns in the time of Koṇāgamana. ", + "dn14:1.4.6": "Kassapa (Sanskrit Kaśyapa) means “tortoise”. It is a common Brahmanical clan name, stemming from an ancient figure reckoned as the eldest of the “seven sages”, to whom some Vedic verses are attributed. Stories of the Buddha Kassapa’s time are found at MN 81 and SN 48.57:3.1. ", "dn14:1.4.7": "These numbers make up a quasi-logarithmic scale: the time gaps multiply by three, while the number of Buddhas divides by two. In eon one there are four Buddhas. Thirty eons ago the number is halved, so they had two Buddhas. Twice-thirty eons before that, the number is halved again, to one Buddha, thus ending the scale. ", - "dn14:1.5.7": "In ancient India, the “aristocrats” (_khattiya_) and the brahmins vied for the prestige of being the highest class. The traditional business of the aristocrats was land, politics, agriculture, and war, while the brahmins were a hereditary priestly caste who served as advisers and ritualists. It is said that the Buddha-to-be was born in whatever caste was most prestigious at the time so that his word would have the most impact. | In this sutta, the Buddha simply refers to himself as “I” with no personal name. When the seven Buddhas are listed at [dn32:3.14](), however, he is called Aṅgīrasa. ", + "dn14:1.5.7": "In ancient India, the “aristocrats” (khattiya) and the brahmins vied for the prestige of being the highest class. The traditional business of the aristocrats was land, politics, agriculture, and war, while the brahmins were a hereditary priestly caste who served as advisers and ritualists. It is said that the Buddha-to-be was born in whatever caste was most prestigious at the time so that his word would have the most impact. | In this sutta, the Buddha simply refers to himself as “I” with no personal name. When the seven Buddhas are listed at DN 32:3.14, however, he is called Aṅgīrasa. ", "dn14:1.6.1": "The Koṇḍaññas (Sanskrit Kauṇḍinya) originated as the leading clan of the city of Kuṇḍina the capital of Vidarbha, which is probably modern Kaundinyapura on the Wardha River. ", - "dn14:1.6.7": "Gotama is an ancient Brahmanical clan name, which like Kassapa stems from the Vedas and the seven sages. Why does the Buddha, an aristocrat, have a Brahmanical clan? During initiation by a Brahmanical family priest (_purohita_), an aristocrat was ritually determined to be a brahmin for a short time, during which he would assume the lineage name of the priest. After being restored as an aristocrat, he and his family would still be referred to by that name. Thus the Sakyans’ _purohita_ must have been of the Gotama lineage. Other examples of this practice include the Mallas who are called Vāseṭṭha ([dn16:5.19.2]()) and Saccaka who is called Aggivessana ([mn35:4.2]()). ", - "dn14:1.8.1": "*Stereospermum chelonoides*. Dictionaries of Pali and Sanskrit call this the “trumpet-flower tree”, but that is more commonly used for *Oroxylum indicum*. ", - "dn14:1.8.2": "_Puṇḍarīka_ is the white lotus, but here it is the name of a tree. The commentary says this is _setamba_ (“white-mango”). It is not, however, the mango variety known by that name today (*Mangifera caesia*), which is not found in India. ", - "dn14:1.8.3": "*Shorea robusta*. ", - "dn14:1.8.4": "*Albizia lebbeck*, sometimes still known by the old name of sirisa. Older sources sometimes call it an acacia. ", - "dn14:1.8.5": "*Ficus racemosa*. ", - "dn14:1.8.6": "*Ficus benghalensis*. ", - "dn14:1.8.7": "*Ficus religiosa*, sacred to Buddhists, Jains, and Hindus alike. Ancient sources referred to it both as _assattha_ (Sanskrit _aśvattha_) and _pippala_. Buddhists today simply call it the Bodhi (or Bo) tree. ", + "dn14:1.6.7": "Gotama is an ancient Brahmanical clan name, which like Kassapa stems from the Vedas and the seven sages. Why does the Buddha, an aristocrat, have a Brahmanical clan? During initiation by a Brahmanical family priest (purohita), an aristocrat was ritually determined to be a brahmin for a short time, during which he would assume the lineage name of the priest. After being restored as an aristocrat, he and his family would still be referred to by that name. Thus the Sakyans’ purohita must have been of the Gotama lineage. Other examples of this practice include the Mallas who are called Vāseṭṭha (DN 16:5.19.2) and Saccaka who is called Aggivessana (MN 35:4.2). ", + "dn14:1.8.1": "Stereospermum chelonoides. Dictionaries of Pali and Sanskrit call this the “trumpet-flower tree”, but that is more commonly used for Oroxylum indicum. ", + "dn14:1.8.2": "Puṇḍarīka is the white lotus, but here it is the name of a tree. The commentary says this is setamba (“white-mango”). It is not, however, the mango variety known by that name today (Mangifera caesia), which is not found in India. ", + "dn14:1.8.3": "Shorea robusta. ", + "dn14:1.8.4": "Albizia lebbeck, sometimes still known by the old name of sirisa. Older sources sometimes call it an acacia. ", + "dn14:1.8.5": "Ficus racemosa. ", + "dn14:1.8.6": "Ficus benghalensis. ", + "dn14:1.8.7": "Ficus religiosa, sacred to Buddhists, Jains, and Hindus alike. Ancient sources referred to it both as assattha (Sanskrit aśvattha) and pippala. Buddhists today simply call it the Bodhi (or Bo) tree. ", "dn14:1.10.1": "The number of disciples diminishes as we approach historical time. ", - "dn14:1.10.7": "An extensive journey of the Buddha with 1,250 mendicants is documented in [Kd 6](https://suttacentral.net/pli-tv-kd6/en/brahmali), at one point of which occurs the events of the Selasutta ([snp3.7]() and [mn91]()). The Buddha is also accompanied by 1,250 mendicants in the Sāmaññaphalasutta ([dn2]()) and the Parosahassasutta ([sn8.8]()). ", + "dn14:1.10.7": "An extensive journey of the Buddha with 1,250 mendicants is documented in Kd 6, at one point of which occurs the events of the Selasutta (Snp 3.7 and MN 91). The Buddha is also accompanied by 1,250 mendicants in the Sāmaññaphalasutta (DN 2) and the Parosahassasutta (SN 8.8). ", "dn14:1.12.4": "The son of King Dawn and Queen Radiant at the City of the Dawn, Sikhī is the streaming rays of sunrise. These names recall a solar myth. ", "dn14:1.12.5": "In Mārkaṇḍeya Purāṇa ch. 131, a Pabhāvatī, daughter of the king of Vidarbha, is said to have married Marutta, king of Vajjī. ", "dn14:1.12.6": "There is an Arunawati River in Maharashtra, not far from the ancient homeland of the Koṇḍaññas in Kuṇḍina. ", - "dn14:1.12.7": "Vessabhū’s parents King Goodfall and Queen Rainy recall a seasonal fertility myth, where they gave life to their son the earth, “the nourisher and bearer of all”. Note, however the variants _suppatīta_ (“well pleased”) and _yasavatī_ (“celebrated”). ", + "dn14:1.12.7": "Vessabhū’s parents King Goodfall and Queen Rainy recall a seasonal fertility myth, where they gave life to their son the earth, “the nourisher and bearer of all”. Note, however the variants suppatīta (“well pleased”) and yasavatī (“celebrated”). ", "dn14:1.12.10": "The names of the brahmin fathers all refer to ritual offerings. Aggidatta means “offered to the fire”. ", - "dn14:1.12.11": "The names of the brahmin mothers all recall Indian _nakkhatta_. These are “constellations” or more properly “lunar mansions”; segments of the sky through which the Moon passes and which are associated with certain stars or clusters. In the Atharvaveda system, Visākhā is the 16th lunar asterism (Libra). ", + "dn14:1.12.11": "The names of the brahmin mothers all recall Indian nakkhatta. These are “constellations” or more properly “lunar mansions”; segments of the sky through which the Moon passes and which are associated with certain stars or clusters. In the Atharvaveda system, Visākhā is the 16th lunar asterism (Libra). ", "dn14:1.12.13": "Based on the Ashoka pillar there, this is identified with modern Gotihawa, southeast of Kapilavastu in Nepal. ", "dn14:1.12.14": "“Offered in sacrifice”. ", - "dn14:1.12.15": "Several constellations are distinguished as “former” (_pubba_) and “later” (_uttara_). Since it lies between Visākhā and Dhanavatī, this may be the 21st constellation, Uttara Āṣāḍhā (Sagittarius/Capricorn). ", + "dn14:1.12.15": "Several constellations are distinguished as “former” (pubba) and “later” (uttara). Since it lies between Visākhā and Dhanavatī, this may be the 21st constellation, Uttara Āṣāḍhā (Sagittarius/Capricorn). ", "dn14:1.12.17": "If the dubious Ashokan edict there is to be believed, this was traditionally identified with the town known today as Nigali Sagar near Kapilavastu in Nepal. ", "dn14:1.12.18": "“Offered to Brahmā”. Many of the Jātakas feature a king of this name, usually said to reside in Benares. ", - "dn14:1.12.19": "Dhanavatī means “wealthy”, but it is also an alternate name for the 23rd constellation, _dhaniṣṭhā_ (or _śraviṣṭā_, Delphinus). ", - "dn14:1.12.20": "Kikī (“blue jay”) appears in the story of the past Buddha Kassapa at [mn81](). ", - "dn14:1.12.22": "Suddhodana means “white rice”. He is mentioned by name at [thag10.1:8.1](), [snp3.11:7.2](), and [Kd 1:54.1.4](https://suttacentral.net/pli-tv-kd1/en/brahmali#54.1.4). ", - "dn14:1.12.23": "Māyā means “illusion”. She is mentioned by name at [thag10.1:8.2]() and [thig6.6:6.2](). ", - "dn14:1.13.5": "“Principle of the teachings” is _dhammadhātu_. At [sn12.32:18.1](), Sāriputta’s mastery of the _dhammadhātu_ gives him the ability to answer any questions on the Dhamma. ", - "dn14:1.17.1": "These characteristics of a bodhisatta’s birth are also found in [mn123](), where Ānanda quotes the Buddha, although the wording is a little different and three extra details are added at the start. In addition, this detail and that about emerging mindfully from the womb are found at [an4.127](). Normally in early Pali, the word _bodhisatta_ is reserved for the Buddha-to-be once he has left home and is practicing “intent on awakening”. This passage extends the usage back as far as rebirth from the immediate past life. ", - "dn14:1.17.2": "“Normal” is _dhammatā_, a natural principle. This entire passage differs from the earliest concept of the bodhisatta (“one intent on awakening”), which in early texts is typically applied to Siddhattha after he left the home. ", - "dn14:1.17.5": "_Asaṁvutā_ was translated by Ñāṇamoḷī as “abysmal”, but this relies on a commentarial cosmology that is not found in the suttas. The sense, rather, is “boundless”. The root harks back to the Vedic serpent Vṛtra who wraps the world in darkness. | _Nānubhonti_ (“makes no impression”) is glossed in the commentary to [an4.127]() as _nappahonti_ “ineffective”. ", + "dn14:1.12.19": "Dhanavatī means “wealthy”, but it is also an alternate name for the 23rd constellation, dhaniṣṭhā (or śraviṣṭā, Delphinus). ", + "dn14:1.12.20": "Kikī (“blue jay”) appears in the story of the past Buddha Kassapa at MN 81. ", + "dn14:1.12.22": "Suddhodana means “white rice”. He is mentioned by name at Thag 10.1:8.1, Snp 3.11:7.2, and Kd 1:54.1.4. ", + "dn14:1.12.23": "Māyā means “illusion”. She is mentioned by name at Thag 10.1:8.2 and Thig 6.6:6.2. ", + "dn14:1.13.5": "“Principle of the teachings” is dhammadhātu. At SN 12.32:18.1, Sāriputta’s mastery of the dhammadhātu gives him the ability to answer any questions on the Dhamma. ", + "dn14:1.17.1": "These characteristics of a bodhisatta’s birth are also found in MN 123, where Ānanda quotes the Buddha, although the wording is a little different and three extra details are added at the start. In addition, this detail and that about emerging mindfully from the womb are found at AN 4.127. Normally in early Pali, the word bodhisatta is reserved for the Buddha-to-be once he has left home and is practicing “intent on awakening”. This passage extends the usage back as far as rebirth from the immediate past life. ", + "dn14:1.17.2": "“Normal” is dhammatā, a natural principle. This entire passage differs from the earliest concept of the bodhisatta (“one intent on awakening”), which in early texts is typically applied to Siddhattha after he left the home. ", + "dn14:1.17.5": "Asaṁvutā was translated by Ñāṇamoḷī as “abysmal”, but this relies on a commentarial cosmology that is not found in the suttas. The sense, rather, is “boundless”. The root harks back to the Vedic serpent Vṛtra who wraps the world in darkness. | Nānubhonti (“makes no impression”) is glossed in the commentary to AN 4.127 as nappahonti “ineffective”. ", "dn14:1.17.6": "The light is a physical one, not just a metaphor. From this, it appears that sentient beings may be spontaneously reborn in interstellar space. Compare the problem of the “Boltzmann brain” in physics. ", "dn14:1.17.7": "“Galaxy” is literally “the ten-thousand-fold world system”. I use the closest modern equivalent. ", "dn14:1.18.1": "The five precepts. ", "dn14:1.20.1": "While sensual pleasures provoke attachment, they are nonetheless a kind of pleasure and therefore a sign of virtue and good past kamma. ", - "dn14:1.22.1": "This tragic detail is also mentioned in [ud5.2](). The Buddha is raised by a step-mother, which in our Buddha’s case was Māyā’s sister Mahāpajāpatī. ", + "dn14:1.22.1": "This tragic detail is also mentioned in Ud 5.2. The Buddha is raised by a step-mother, which in our Buddha’s case was Māyā’s sister Mahāpajāpatī. ", "dn14:1.23.1": "Ten signifies fullness and completion, as for example the “ten directions”. ", - "dn14:1.24.1": "She is depicted standing while holding a tree in the pose known as _sālabhañjikā_, a common motif in Indian art representing the abundance of springtime. ", + "dn14:1.24.1": "She is depicted standing while holding a tree in the pose known as sālabhañjikā, a common motif in Indian art representing the abundance of springtime. ", "dn14:1.27.2": "Kāsi is the nation of which Varanasi is the capital. ", - "dn14:1.29.1": "“Stands firm on his own feet” signifies that he will be awakened by his own efforts. | “North” is _uttara_, which is also “the beyond”; this predicts his attaining Nibbana. | “Seven strides” signifies crossing over the vast cycles of birth and death. | The “white parasol” signifies purity and royalty. | “Surveying all quarters” signifies his universal knowledge. | The “dramatic proclamation” is _āsabhiṁ vācaṁ_, literally the “voice of a bull”, which is also mentioned at [sn52.9:3.2]() and [dn28:1.5]() = [sn47.12:5.2](). | At Bṛhadāraṇyaka Upaniṣad 6.1.1 and Chāndogya Upaniṣad 5.1.1 the “vital breath” (_prāṇa_) is said to be “eldest and first” (_jyeṣṭhaśca śreṣṭhaśca_). ", - "dn14:1.31.1": "Many of the details of the following account were later incorporated into the life of Gotama, under the principle that the major events of the lives of Buddhas follow a natural order. Nonetheless, they are not always consistent with other accounts in early texts. For example, in the Attadaṇḍasutta the Buddha says his going forth was prompted by disillusionment and fear due to chronic conflict and warfare ([snp4.15]()). ", - "dn14:1.31.3": "In [snp3.11](), the newborn Siddhattha is examined by the dark hermit Asita, who was not identified as a brahmin. These two versions are combined in later accounts. ", + "dn14:1.29.1": "“Stands firm on his own feet” signifies that he will be awakened by his own efforts. | “North” is uttara, which is also “the beyond”; this predicts his attaining Nibbana. | “Seven strides” signifies crossing over the vast cycles of birth and death. | The “white parasol” signifies purity and royalty. | “Surveying all quarters” signifies his universal knowledge. | The “dramatic proclamation” is āsabhiṁ vācaṁ, literally the “voice of a bull”, which is also mentioned at SN 52.9:3.2 and DN 28:1.5 = SN 47.12:5.2. | At Bṛhadāraṇyaka Upaniṣad 6.1.1 and Chāndogya Upaniṣad 5.1.1 the “vital breath” (prāṇa) is said to be “eldest and first” (jyeṣṭhaśca śreṣṭhaśca). ", + "dn14:1.31.1": "Many of the details of the following account were later incorporated into the life of Gotama, under the principle that the major events of the lives of Buddhas follow a natural order. Nonetheless, they are not always consistent with other accounts in early texts. For example, in the Attadaṇḍasutta the Buddha says his going forth was prompted by disillusionment and fear due to chronic conflict and warfare (Snp 4.15). ", + "dn14:1.31.3": "In Snp 3.11, the newborn Siddhattha is examined by the dark hermit Asita, who was not identified as a brahmin. These two versions are combined in later accounts. ", "dn14:1.31.7": "Asita did not look at the 32 marks, and he predicted only one destiny: that he would become a Buddha. ", - "dn14:1.32.1": "The marks are elsewhere listed in [dn30:1.2.1]() and [mn91:9.1](). Here I list the related marks in the Bṛhatsaṁhitā as identified by Nathan McGovern (*On the Origins of the 32 Marks of a Great Man*, Journal of the International Association of Buddhist Studies, 2016, vol. 39, pp. 207–247). ", + "dn14:1.32.1": "The marks are elsewhere listed in DN 30:1.2.1 and MN 91:9.1. Here I list the related marks in the Bṛhatsaṁhitā as identified by Nathan McGovern (On the Origins of the 32 Marks of a Great Man, Journal of the International Association of Buddhist Studies, 2016, vol. 39, pp. 207–247). ", "dn14:1.32.7": "This echoes the posture of the newborn bodhisatta, and has the same meaning: that he will become awakened by “standing on his own two feet”. ", "dn14:1.32.8": "These are often depicted in Buddhist art. It signifies the perfection and completeness of the traces that the Buddha leaves behind in his teachings and practice. Bṛhatsaṁhitā 69.17 lists several auspicious marks, including the wheel. ", - "dn14:1.32.9": "Described as “abundantly long” at [dn30:1.12.8](). ", + "dn14:1.32.9": "Described as “abundantly long” at DN 30:1.12.8. ", "dn14:1.32.10": "Same at Bṛhatsaṁhitā 68.36. ", "dn14:1.32.11": "Tender feet at Bṛhatsaṁhitā 68.2. ", - "dn14:1.32.12": "Bṛhatsaṁhitā 68.2 has _śliṣtāṅgulī_ (“compact or sticky fingers”). The commentary denies that the Pali _jāla_ means a physical web. I think it means that the fingers and toes were usually held together rather than splayed, hence not letting things slip through the fingers. ", - "dn14:1.32.13": "_Ussaṅkha_ means “(curved) up like a shell”, while Bṛhatsaṁhitā 68.2 says “curved up like a tortoise”. The descriptive verse at [dn30:1.21.12]() shows that it refers to the tops of the feet. ", + "dn14:1.32.12": "Bṛhatsaṁhitā 68.2 has śliṣtāṅgulī (“compact or sticky fingers”). The commentary denies that the Pali jāla means a physical web. I think it means that the fingers and toes were usually held together rather than splayed, hence not letting things slip through the fingers. ", + "dn14:1.32.13": "Ussaṅkha means “(curved) up like a shell”, while Bṛhatsaṁhitā 68.2 says “curved up like a tortoise”. The descriptive verse at DN 30:1.21.12 shows that it refers to the tops of the feet. ", "dn14:1.32.14": "These are presumably the long, elegant rear calves of the Indian Blackbuck. ", "dn14:1.32.15": "This agrees with Bṛhatsaṁhitā 68.35. ", "dn14:1.32.16": "Same at Bṛhatsaṁhitā 68.8. ", "dn14:1.32.17": "Bṛhatsaṁhitā 68.102 says kings have a shining complexion. ", - "dn14:1.32.18": "Bṛhatsaṁhitā 68.102 mentions a “clean complexion” (_śuddha_). ", + "dn14:1.32.18": "Bṛhatsaṁhitā 68.102 mentions a “clean complexion” (śuddha). ", "dn14:1.32.19": "Same at Bṛhatsaṁhitā 68.5. ", "dn14:1.32.20": "Bṛhatsaṁhitā 68.26 says those with hairs turning right become kings. ", - "dn14:1.32.21": "Here _brahm-_ is an adjective from √_brah_ + _ma_, equivalent to the Sanskrit _bṛṃh_, having the sense “grown, extended”. The Sanskrit form here is _bṛhadṛjugātra_. ", - "dn14:1.32.22": "Hands, feet, shoulders, and chest ([dn30:1.13.5]()). ", + "dn14:1.32.21": "Here brahm- is an adjective from √brah + ma, equivalent to the Sanskrit bṛṃh, having the sense “grown, extended”. The Sanskrit form here is bṛhadṛjugātra. ", + "dn14:1.32.22": "Hands, feet, shoulders, and chest (DN 30:1.13.5). ", "dn14:1.32.23": "Bṛhatsaṁhitā 68.18 compares not the chest but the hips with a lion. ", "dn14:1.32.24": "Bṛhatsaṁhitā 68.27 says the heart is raised and muscular. ", "dn14:1.32.25": "Bṛhatsaṁhitā 69.13 has the same proportions without the simile. These are the normal human proportions, yet we cannot touch our knees without bending. The only way these marks could be reconciled is if the arms were extra long and the length of the legs below the knees was extra long as well. And this is exactly what we are told: the ankles are stretched and long, and the calves are like those of an antelope, whose rear calves are long proportionate to the thigh. Thus in this regard the marks appear to be internally consistent, though not describing normal human anatomy. ", - "dn14:1.32.27": "“Ridged taste buds” is _rasaggasaggī_. _Rasa_ can mean either “taste” or “nutrition”, but the use of _ojā_ in [dn30:2.9.8]() confirms the latter. _Gasa_ is “swallow” and per [dn30:2.7.4]() it is the “conveyance of savor” (_rasaharaṇīyo_). _Agga_ often means “best”, but this is derived from the primary sense of “peak”. The descriptors _uddhagga_ (“raised”) at [dn30:2.7.4]() and _susaṇṭhitā_ (“prominent”) at [dn30:2.9.8]() confirm that the latter is meant. The mark refers to taste buds raised in noticeable ridges on the tongue that absorb nutrition and aid digestion. It has often been interpreted as “excellent (_aggī_) sense (_gasa_) of taste (_rasa_)”, but this, being imperceptible to others, is rather a secondary consequence of the mark. ", + "dn14:1.32.27": "“Ridged taste buds” is rasaggasaggī. Rasa can mean either “taste” or “nutrition”, but the use of ojā in DN 30:2.9.8 confirms the latter. Gasa is “swallow” and per DN 30:2.7.4 it is the “conveyance of savor” (rasaharaṇīyo). Agga often means “best”, but this is derived from the primary sense of “peak”. The descriptors uddhagga (“raised”) at DN 30:2.7.4 and susaṇṭhitā (“prominent”) at DN 30:2.9.8 confirm that the latter is meant. The mark refers to taste buds raised in noticeable ridges on the tongue that absorb nutrition and aid digestion. It has often been interpreted as “excellent (aggī) sense (gasa) of taste (rasa)”, but this, being imperceptible to others, is rather a secondary consequence of the mark. ", "dn14:1.32.30": "Even, gapless, and white teeth are at Bṛhatsaṁhitā 68.52. ", "dn14:1.32.33": "Same at Bṛhatsaṁhitā 68.53. ", - "dn14:1.32.35": "At [thig13.1:6.2]() Ambapālī describes her eyes as _abhinīla_. While some Indians do indeed have blue eyes, this probably describes a black so deep it appears blue. ", + "dn14:1.32.35": "At Thig 13.1:6.2 Ambapālī describes her eyes as abhinīla. While some Indians do indeed have blue eyes, this probably describes a black so deep it appears blue. ", "dn14:1.32.36": "Cows have long and elegant eyelashes. ", - "dn14:1.32.38": "The _uṇhīsa_ is depicted as a bulge on the Buddha’s crown. ", - "dn14:1.33.9": "This is the _dakkhiṇā_, the religious offering given in gratitude and respect for the services. ", + "dn14:1.32.38": "The uṇhīsa is depicted as a bulge on the Buddha’s crown. ", + "dn14:1.33.9": "This is the dakkhiṇā, the religious offering given in gratitude and respect for the services. ", "dn14:1.34.1": "His birth mother has passed away and there is no mention of a step-mother. ", - "dn14:1.36.1": "Normally clairvoyance and related abilities are said to arise due to the power of the fourth _jhāna_, whereas here it comes naturally due to past kamma. After _jhāna_ this ability is empowered by the radiant mind clear of hindrances, whereas here it seems to be a more limited ability to see clearly and in the dark. ", - "dn14:1.37.2": "Vipassī’s name is simply the personal form of the word made famous in Buddhist meditation, _vipassanā_. This is usually rendered as “insight”, but the sense here is more like “clear seeing”. ", - "dn14:1.37.5": "Indian epistemology acknowledges two fundamental sources of knowledge: direct perception (_paccakkha_) and inference (_anumāna_). This passage shows that _vipassanā_ includes both. I render _vipassanā_ with “discernment” in an attempt to capture both nuances, rather than the standard “insight”. ", - "dn14:2.2.10": "_Antepuraṁ_ (“royal compound”) was the inner sanctum of the royal residence. Maximally it referred to the area enclosed by walls within which the ruling families and staff lived. It later became used in the more restricted sense of “harem”. ", - "dn14:2.2.12": "“Brood” is _pajjhāyati_. He is having an existential crisis. ", + "dn14:1.36.1": "Normally clairvoyance and related abilities are said to arise due to the power of the fourth jhāna, whereas here it comes naturally due to past kamma. After jhāna this ability is empowered by the radiant mind clear of hindrances, whereas here it seems to be a more limited ability to see clearly and in the dark. ", + "dn14:1.37.2": "Vipassī’s name is simply the personal form of the word made famous in Buddhist meditation, vipassanā. This is usually rendered as “insight”, but the sense here is more like “clear seeing”. ", + "dn14:1.37.5": "Indian epistemology acknowledges two fundamental sources of knowledge: direct perception (paccakkha) and inference (anumāna). This passage shows that vipassanā includes both. I render vipassanā with “discernment” in an attempt to capture both nuances, rather than the standard “insight”. ", + "dn14:2.2.10": "Antepuraṁ (“royal compound”) was the inner sanctum of the royal residence. Maximally it referred to the area enclosed by walls within which the ruling families and staff lived. It later became used in the more restricted sense of “harem”. ", + "dn14:2.2.12": "“Brood” is pajjhāyati. He is having an existential crisis. ", "dn14:2.4.2": "In any story of prophecy, efforts are made to avert it and they invariably fail. This is a recursive property of prophetic myth. If the prophecy were averted, the myth would not exist and we would not know of it; but because the myth does exist, we know how it ends and the prophecy must come true. ", "dn14:2.5.1": "An existential crisis takes its own time; it cannot be rushed. ", - "dn14:2.10.1": "Neither reading _vilāta_ or _milāta_ appears to occur elsewhere in this sense. The commentary says it is a bier (_sivika_). ", - "dn14:2.14.1": "“Renunciate” is _pabbajita_ (“one who has gone forth”), one of the many words for religious ascetics. It is a general term and does not specify his affiliation. ", - "dn14:2.14.7": "“Celebrate” is _sādhu_, the famous Buddhist words of approval and rejoicing still heard every day in Theravāda Buddhist cultures. It later acquired the meaning “renunciate” but does not have that sense in early Pali. The virtues that he celebrates are common values of Indian religions. ", + "dn14:2.10.1": "Neither reading vilāta or milāta appears to occur elsewhere in this sense. The commentary says it is a bier (sivika). ", + "dn14:2.14.1": "“Renunciate” is pabbajita (“one who has gone forth”), one of the many words for religious ascetics. It is a general term and does not specify his affiliation. ", + "dn14:2.14.7": "“Celebrate” is sādhu, the famous Buddhist words of approval and rejoicing still heard every day in Theravāda Buddhist cultures. It later acquired the meaning “renunciate” but does not have that sense in early Pali. The virtues that he celebrates are common values of Indian religions. ", "dn14:2.15.3": "His apparently sudden decision to go forth arises only after an extensive period of crisis and contemplation. ", "dn14:2.16.6": "The idea that a whole populace would follow the bodhisatta on his renunciate path occurs several times in the Jātakas. ", - "dn14:2.16.7": "Following the PTS edition in omitting _janapada_, which is absent from the commentary and the parallel passage at [dn19:58.3](). ", - "dn14:2.18.1": "This is the only place _vāsūpagata_ (“entered his dwelling”) is added to this stock phrase. ", - "dn14:2.18.2": "At [sn12.4]()–10 this same reflection is attributed to each of the seven past Buddhas, kicking off an investigation into dependent origination in reverse order, starting with the outcome: suffering. Here this is treated as a meditative contemplation, whereas the next sutta, [dn15]() Mahānidānasutta, delves into the philosophical implications. ", + "dn14:2.16.7": "Following the PTS edition in omitting janapada, which is absent from the commentary and the parallel passage at DN 19:58.3. ", + "dn14:2.18.1": "This is the only place vāsūpagata (“entered his dwelling”) is added to this stock phrase. ", + "dn14:2.18.2": "At SN 12.4–10 this same reflection is attributed to each of the seven past Buddhas, kicking off an investigation into dependent origination in reverse order, starting with the outcome: suffering. Here this is treated as a meditative contemplation, whereas the next sutta, DN 15 Mahānidānasutta, delves into the philosophical implications. ", "dn14:2.18.5": "The reflection shows how the bodhisatta is still digging into the trauma of discovering the reality of old age and death. ", - "dn14:2.18.6": "_Yoniso maniskāra_ (“rational application of mind”) is a distinctively Buddhist term that literally means “applying the mind by way of source”. It is mostly used in investigating causality, although over time it came to have a more general sense of “reflection, inquiry, attention”. ", - "dn14:2.18.7": "Here begins the sequence of dependent origination. I give basic definitions of terms here, and more details in [dn15](). | Rebirth is a necessary antecedent condition for old age and death. Note that it is not a *sufficient* condition for old age, for many die when young. ", - "dn14:2.18.9": "Since there cannot be an end to the “birth” that starts this life, _jāti_ means “rebirth”, the next stage in the ongoing cycle. ", + "dn14:2.18.6": "Yoniso maniskāra (“rational application of mind”) is a distinctively Buddhist term that literally means “applying the mind by way of source”. It is mostly used in investigating causality, although over time it came to have a more general sense of “reflection, inquiry, attention”. ", + "dn14:2.18.7": "Here begins the sequence of dependent origination. I give basic definitions of terms here, and more details in DN 15. | Rebirth is a necessary antecedent condition for old age and death. Note that it is not a sufficient condition for old age, for many die when young. ", + "dn14:2.18.9": "Since there cannot be an end to the “birth” that starts this life, jāti means “rebirth”, the next stage in the ongoing cycle. ", "dn14:2.18.10": "", - "dn14:2.18.11": "_Bhava_ means “being, existence, life” in the sense of “past and future lives”. It refers to the ongoing process of continued existence, transmigrating through life after life. By itself, _bhava_ has a positive connotation, and represents the longing that many people have to continue to exist after death in a permanent and happy state. The Buddha, however, situates it as just one more dimension of the flow of conditions. ", - "dn14:2.18.15": "“Grasping” (_upādāna_) at sensual pleasures, views, precepts and observances, and theories of a self ([dn15:6.3.]()). Grasping has the active sense of “taking up” a new life, not just “clinging” to what one has. It has a dual sense, because it also means the “fuel” that sustains the fire of existence. ", - "dn14:2.18.19": "Craving (_taṇhā_, literally “thirst”) and grasping have a similar meaning, but craving is primal desire while grasping is more complex, involving doctrines and behaviors. ", - "dn14:2.18.23": "“Feeling” (_vedanā_) is more fundamental than the complex concept of “emotion”. It refers to the hedonic tone of experience as pleasant, painful, or neutral. ", - "dn14:2.18.27": "“Contact” is literally “touch” (_phassa_), and refers to the stimulation that occurs when sense object meets sense organ in experience. ", - "dn14:2.18.31": "The five senses with the mind as sixth. This topic is treated extensively throughout early Buddhism, with a special focus on understanding and restraining the pull of sense stimulation. _Āyatana_ has a root sense “stretch”, from which derived senses include “dimension”, “field”, etc. ", - "dn14:2.18.35": "“Name and form” (_nāmarūpa_) is a Vedic concept referring to the multiplicity of material forms (_rūpa_) and associated names (_nāma_), especially the individual “sentient organisms” such as gods and humans (Rig Veda 5.43.10, Bṛhadāraṇyaka Upaniṣad 1.6.1), which are ultimately absorbed into the divine, like rivers in the ocean (Muṇḍaka Upaniṣad 3.2.8, Praśna Upaniṣad 6.5). The Buddha treated “name” analytically as feeling, perception, intention, contact, and application of mind, and “form” as the four elements and derived matter ([dn15:20.8](), [mn9:52-54.7](), and [sn12.2:11.1]()). ", - "dn14:2.18.39": "“Consciousness” (_viññāṇa_) is simple subjective awareness, the sense of knowing. It arises stimulated by either an external sense impression or a mental phenomena such as thought, memory, etc. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible. Thus far the analysis agrees with Yājñavalkya, who says that the manifold appearances in the world arise from consciousness (_etebhyo bhūtebhyaḥ samutthāya_, Bṛhadāraṇyaka Upaniṣad 2.4.12). ", - "dn14:2.18.43": "Here the Buddha decisively departs from Yājñavalkya’s view that individuated awareness (_saññā_) returns into “this great reality, infinite, unbounded, a sheer mass of consciousness” (_idaṃ mahadbhūtam anantam apāraṁ vijñānaghana eva_, Bṛhadāraṇyaka Upaniṣad 2.4.12). Consciousness (_viññāṇa_) is not a fundamental reality (_mahadbhūta_) underlying multiplicity, but rather a conditioned process that exists only together with name and form. ", + "dn14:2.18.11": "Bhava means “being, existence, life” in the sense of “past and future lives”. It refers to the ongoing process of continued existence, transmigrating through life after life. By itself, bhava has a positive connotation, and represents the longing that many people have to continue to exist after death in a permanent and happy state. The Buddha, however, situates it as just one more dimension of the flow of conditions. ", + "dn14:2.18.15": "“Grasping” (upādāna) at sensual pleasures, views, precepts and observances, and theories of a self (DN 15:6.3.). Grasping has the active sense of “taking up” a new life, not just “clinging” to what one has. It has a dual sense, because it also means the “fuel” that sustains the fire of existence. ", + "dn14:2.18.19": "Craving (taṇhā, literally “thirst”) and grasping have a similar meaning, but craving is primal desire while grasping is more complex, involving doctrines and behaviors. ", + "dn14:2.18.23": "“Feeling” (vedanā) is more fundamental than the complex concept of “emotion”. It refers to the hedonic tone of experience as pleasant, painful, or neutral. ", + "dn14:2.18.27": "“Contact” is literally “touch” (phassa), and refers to the stimulation that occurs when sense object meets sense organ in experience. ", + "dn14:2.18.31": "The five senses with the mind as sixth. This topic is treated extensively throughout early Buddhism, with a special focus on understanding and restraining the pull of sense stimulation. Āyatana has a root sense “stretch”, from which derived senses include “dimension”, “field”, etc. ", + "dn14:2.18.35": "“Name and form” (nāmarūpa) is a Vedic concept referring to the multiplicity of material forms (rūpa) and associated names (nāma), especially the individual “sentient organisms” such as gods and humans (Rig Veda 5.43.10, Bṛhadāraṇyaka Upaniṣad 1.6.1), which are ultimately absorbed into the divine, like rivers in the ocean (Muṇḍaka Upaniṣad 3.2.8, Praśna Upaniṣad 6.5). The Buddha treated “name” analytically as feeling, perception, intention, contact, and application of mind, and “form” as the four elements and derived matter (DN 15:20.8, MN 9:52–54.7, and SN 12.2:11.1). ", + "dn14:2.18.39": "“Consciousness” (viññāṇa) is simple subjective awareness, the sense of knowing. It arises stimulated by either an external sense impression or a mental phenomena such as thought, memory, etc. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible. Thus far the analysis agrees with Yājñavalkya, who says that the manifold appearances in the world arise from consciousness (etebhyo bhūtebhyaḥ samutthāya, Bṛhadāraṇyaka Upaniṣad 2.4.12). ", + "dn14:2.18.43": "Here the Buddha decisively departs from Yājñavalkya’s view that individuated awareness (saññā) returns into “this great reality, infinite, unbounded, a sheer mass of consciousness” (idaṃ mahadbhūtam anantam apāraṁ vijñānaghana eva, Bṛhadāraṇyaka Upaniṣad 2.4.12). Consciousness (viññāṇa) is not a fundamental reality (mahadbhūta) underlying multiplicity, but rather a conditioned process that exists only together with name and form. ", "dn14:2.19.2": "Dependent origination normally continues with two further factors: choices and ignorance. The full series does not appear in the Dīghanikāya. This truncated series emphasizes the mutuality of name and form with consciousness, but does not preclude the normal linear series. Each presentation of dependent origination reveals a different aspect of a complex, ramified process. ", "dn14:2.19.4": "Note the use of repetition to sum up the main doctrinal teachings. This serves to lock the sequence in memory and ensure no items are missing or displaced, while for one who is reciting the text from memory it provides an opportunity to reflect and apply the meaning in their own experience. ", - "dn14:2.19.6": "This phrasing recalls the Buddha’s first sermon ([sn56.11:5.1]()), an insight that is said to be common to all Buddhas ([sn56.12:1.1]()). _Pubbe ananussutesu_ (“not learned before from another”) means that this is a fresh insight not passed down in an oral tradition. ", - "dn14:2.21.2": "The PTS edition has _vipassanā-maggo_ here, despite admitting the term is found in no manuscripts and is taken from the commentary, where it is clearly an explanation not a reading (_maggoti vipassanāmaggo_). This error is followed by Rhys Davids and Walshe in their translations. ", + "dn14:2.19.6": "This phrasing recalls the Buddha’s first sermon (SN 56.11:5.1), an insight that is said to be common to all Buddhas (SN 56.12:1.1). Pubbe ananussutesu (“not learned before from another”) means that this is a fresh insight not passed down in an oral tradition. ", + "dn14:2.21.2": "The PTS edition has vipassanā-maggo here, despite admitting the term is found in no manuscripts and is taken from the commentary, where it is clearly an explanation not a reading (maggoti vipassanāmaggo). This error is followed by Rhys Davids and Walshe in their translations. ", "dn14:2.21.5": "Insight into dependent origination here indicates the attaining of stream entry. ", - "dn14:2.22.1": "The five grasping aggregates (_pañcūpādānakkhandhā_) are mentioned as a summary of suffering in the Buddha’s first sermon ([sn56.11:4.2]()). Most of the teachings on this topic are collected in the Khandhasaṁyutta at SN 22, but they are also found in the Dīghanikāya at [dn22:14.1](), [dn33:1.11.45](), [dn33:2.1.4](), and [dn34:1.6.16](). The contemplation on the aggregates dispels the mistaken assumption of a self. Many of the theorists in [dn1]() identify the self with one or other of the aggregates. ", - "dn14:2.22.5": "_Saṅkhāra_ in early Buddhism has three main doctrinal senses. (1) The broadest sense is “conditioned phenomena”, which we find in the Dīghanikāya at [dn16:6.10.10](), [dn17:2.16.1](), and [dn34:1.8.59](). This essentially means “everything except Nibbana”. (2) Sometimes it is a physical or mental “process” or “activity” as at [dn18:24.1](), where it refers to the gradual stilling of energies in the development of meditation. (3) In the five aggregates and dependent origination it has the sense of “morally potent volitions or choices” and is a synonym for _cetanā_ (“intention”). It is defined as good, bad, and imperturbable choices ([dn33:1.10.77]()), the latter of which refers to the kamma of the fourth _jhāna_ and above. In this sense it is the moral “choices” for good or ill that propel consciousness into a new rebirth. ", - "dn14:2.22.6": "The radical thesis of the Buddha’s teaching is the idea that consciousness is merely another empirical phenomena that comes to an end, as is also emphasized in the concluding verses of [dn11](). ", + "dn14:2.22.1": "The five grasping aggregates (pañcūpādānakkhandhā) are mentioned as a summary of suffering in the Buddha’s first sermon (SN 56.11:4.2). Most of the teachings on this topic are collected in the Khandhasaṁyutta at SN 22, but they are also found in the Dīghanikāya at DN 22:14.1, DN 33:1.11.45, DN 33:2.1.4, and DN 34:1.6.16. The contemplation on the aggregates dispels the mistaken assumption of a self. Many of the theorists in DN 1 identify the self with one or other of the aggregates. ", + "dn14:2.22.5": "Saṅkhāra in early Buddhism has three main doctrinal senses. (1) The broadest sense is “conditioned phenomena”, which we find in the Dīghanikāya at DN 16:6.10.10, DN 17:2.16.1, and DN 34:1.8.59. This essentially means “everything except Nibbana”. (2) Sometimes it is a physical or mental “process” or “activity” as at DN 18:24.1, where it refers to the gradual stilling of energies in the development of meditation. (3) In the five aggregates and dependent origination it has the sense of “morally potent volitions or choices” and is a synonym for cetanā (“intention”). It is defined as good, bad, and imperturbable choices (DN 33:1.10.77), the latter of which refers to the kamma of the fourth jhāna and above. In this sense it is the moral “choices” for good or ill that propel consciousness into a new rebirth. ", + "dn14:2.22.6": "The radical thesis of the Buddha’s teaching is the idea that consciousness is merely another empirical phenomena that comes to an end, as is also emphasized in the concluding verses of DN 11. ", "dn14:2.22.7": "This indicates the attainment of arahantship, the complete release from all attachments leading to rebirth. ", "dn14:3.1.1": "No longer a bodhisatta, he is now called a Buddha for the first time. ", "dn14:3.1.2": "In early Buddhism, the idea of teaching the Dhamma only arose after awakening. ", - "dn14:3.1.4": "A similar account is told of Gotama Buddha at [sn6.1:1.4](), [mn26:19.2](), and [mn85:43.2](). ", - "dn14:3.1.5": "Here “clinging” is _ālaya_, from a root meaning “to stick”. ", - "dn14:3.1.6": "“Specific conditionality” (_ idappaccayatā_) refers to the fact that dependent origination traces the specific conditions for other specific things: this conditions that. It is not a general principle of universal conditionality (“everything is interconnected”). ", - "dn14:3.1.7": "“Stilling of all activities” (_sabbasaṅkhārasamatho_) is the cessation of all conditioned energies or phenomena. | “Attachments” here is _upadhi_, the things of the world to which we cling and which bolster our complacency. ", + "dn14:3.1.4": "A similar account is told of Gotama Buddha at SN 6.1:1.4, MN 26:19.2, and MN 85:43.2. ", + "dn14:3.1.5": "Here “clinging” is ālaya, from a root meaning “to stick”. ", + "dn14:3.1.6": "“Specific conditionality” ( idappaccayatā) refers to the fact that dependent origination traces the specific conditions for other specific things: this conditions that. It is not a general principle of universal conditionality (“everything is interconnected”). ", + "dn14:3.1.7": "“Stilling of all activities” (sabbasaṅkhārasamatho) is the cessation of all conditioned energies or phenomena. | “Attachments” here is upadhi, the things of the world to which we cling and which bolster our complacency. ", "dn14:3.1.8": "The commentary is careful to specify that the Buddha means physical exhaustion only. ", - "dn14:3.2.1": "“Not supernaturally inspired” (_anacchariyā_) rejects the Vedic “channeling” of scripture from the Divinity, while “not learned before in the past” (_pubbe assutapubbā_), echoing the Dhammacakkappavattanasutta ([sn56.11:5.1]()), rejects the oral tradition. ", - "dn14:3.2.9": "“Shrouded” is _āvuṭā_, which is from the same root as _asaṁvutā_ in [dn14:1.17.5]() above, as well as _nīvaraṇa_ (“hindrance”). All these terms ultimately stem from the Vedic serpent Vṛtra (“the constrictor”) who wraps the world in darkness. ", - "dn14:3.2.10": "Had he followed this inclination he would have been a _paccekabuddha_, a Buddha “awakened for himself”. ", + "dn14:3.2.1": "“Not supernaturally inspired” (anacchariyā) rejects the Vedic “channeling” of scripture from the Divinity, while “not learned before in the past” (pubbe assutapubbā), echoing the Dhammacakkappavattanasutta (SN 56.11:5.1), rejects the oral tradition. ", + "dn14:3.2.9": "“Shrouded” is āvuṭā, which is from the same root as asaṁvutā in DN 14:1.17.5 above, as well as nīvaraṇa (“hindrance”). All these terms ultimately stem from the Vedic serpent Vṛtra (“the constrictor”) who wraps the world in darkness. ", + "dn14:3.2.10": "Had he followed this inclination he would have been a paccekabuddha, a Buddha “awakened for himself”. ", "dn14:3.2.11": "In the accounts of Gotama’s life this is specified as Brahmā Sahampati. This whole passage is a moment of high cosmic solemnity and drama. ", "dn14:3.3.2": "The Buddha teaches on the invitation of the highest divinity. This sets a precedent for Buddhists to refrain from proselytizing, but rather teach by invitation. These passages are still recited in some places to invite a teaching. ", - "dn14:3.3.4": "_Aññātāro_ is an agent noun in plural, literally “understanders”. ", + "dn14:3.3.4": "Aññātāro is an agent noun in plural, literally “understanders”. ", "dn14:3.6.1": "Previously he simply reflected to himself, now he uses his psychic abilities to ascertain people’s spiritual potential. ", - "dn14:3.6.2": "_Indriya_ (“faculty”) is an abstract noun from _indra_, the name of the potent Vedic god of war. In the Vedas, Indra manifests his _indriya_ by drinking soma. The drug enables him to release his full potential and power; originally this probably referred to drinking an amphetamine-like substance before battle. Here we see that it means something like “spiritual potential” which is unleashed by the practice of the eightfold path. ", - "dn14:3.7.14": "_Pamuñcantu saddhaṁ_ has long troubled translators, as the basic sense of _pamuñcantu_ is “release”. The problem is a long-standing one, for Sanskrit variants include _pramodantu_ (“celebrate”) or _praṇudantu kāṅkṣāḥ_ (“dispel doubts”). I think it is a poetic variant of _adhimuñcantu_, to “decide” or “commit” to faith. Pali commonly uses a synonymous verb to reinforce the sense of the noun. In [snp5.19](), _muttasaddho_, _pamuñcassu saddhaṁ_, and _adhimuttacittaṁ_ are all used in this sense. ", - "dn14:3.8.5": "In the account of Gotama, he first thinks to teach his former colleagues under whom he practiced the formless attainments. Here we see the start of a tendency in the legends of past Buddhas to erase the education among other spiritual teachers before awakening. Note that these two, who will become Vipassī’s chief disciples, are leading _khattiya_ and brahmin sons of the royal household. Khaṇḍa was Vipassī’s brother, and the priest’s son was virtually family. ", - "dn14:3.9.1": "_Khema_ (“sanctuary”) originally meant “oasis”. It is common name for lakes and nature parks in the Jātakas. ", - "dn14:3.9.2": "There is a clear distinction between such managed “parks” and wilderness regions (_arañña_). ", - "dn14:3.13.1": "In the early period, there was no distinction between “going forth” (_pabbajjā_) and “ordination” (_upasampadā_). They refer to two sides of the same coin: leaving the home life and entering the ascetic life. Ordination was originally granted with the simple call, “Come mendicant!” (_ehi bhikkhu_). ", + "dn14:3.6.2": "Indriya (“faculty”) is an abstract noun from indra, the name of the potent Vedic god of war. In the Vedas, Indra manifests his indriya by drinking soma. The drug enables him to release his full potential and power; originally this probably referred to drinking an amphetamine-like substance before battle. Here we see that it means something like “spiritual potential” which is unleashed by the practice of the eightfold path. ", + "dn14:3.7.14": "Pamuñcantu saddhaṁ has long troubled translators, as the basic sense of pamuñcantu is “release”. The problem is a long-standing one, for Sanskrit variants include pramodantu (“celebrate”) or praṇudantu kāṅkṣāḥ (“dispel doubts”). I think it is a poetic variant of adhimuñcantu, to “decide” or “commit” to faith. Pali commonly uses a synonymous verb to reinforce the sense of the noun. In Snp 5.19, muttasaddho, pamuñcassu saddhaṁ, and adhimuttacittaṁ are all used in this sense. ", + "dn14:3.8.5": "In the account of Gotama, he first thinks to teach his former colleagues under whom he practiced the formless attainments. Here we see the start of a tendency in the legends of past Buddhas to erase the education among other spiritual teachers before awakening. Note that these two, who will become Vipassī’s chief disciples, are leading khattiya and brahmin sons of the royal household. Khaṇḍa was Vipassī’s brother, and the priest’s son was virtually family. ", + "dn14:3.9.1": "Khema (“sanctuary”) originally meant “oasis”. It is common name for lakes and nature parks in the Jātakas. ", + "dn14:3.9.2": "There is a clear distinction between such managed “parks” and wilderness regions (arañña). ", + "dn14:3.13.1": "In the early period, there was no distinction between “going forth” (pabbajjā) and “ordination” (upasampadā). They refer to two sides of the same coin: leaving the home life and entering the ascetic life. Ordination was originally granted with the simple call, “Come mendicant!” (ehi bhikkhu). ", "dn14:3.13.4": "Thus they became arahants, realizing the same truth that Vipassī had. ", - "dn14:3.22.4": "As at [Kd 1:11.1.4](https://suttacentral.net/pli-tv-kd1/en/brahmali#11.1.4) and [sn4.5:2.3](). One of the Buddha’s first acts is to empower his students. ", - "dn14:3.22.9": "In the Vinaya of the current Buddha, the recitation occurs every fortnight on the _uposatha_ (“sabbath”), and it includes only the mendicants resident in a specific monastery. Here they gathered from all over India. ", - "dn14:3.27.1": "“India” is _jambudīpa_, the “rose-apple continent”. The number 84,000 does not seem excessive, as the Chinese pilgrims recorded many thousands of monasteries throughout India. In modern Thailand there are around 40,000 monasteries. ", - "dn14:3.28.1": "The verses that follow form the climax of the whole discourse. They are known as the Ovāda Pātimokkha, the “monastic code for exhortation”. It seems that they were recited on the _uposatha_ in the days before the establishment of the list of rules that is also called _pātimokkha_. Most of the extant Vinayas still include these verses in the _pātimokkha_ texts, the Pali being a notable exception. ", - "dn14:3.28.2": "The Buddha redefines _tapas_ from painful mortification to gentle acceptance. ", + "dn14:3.22.4": "As at Kd 1:11.1.4 and SN 4.5:2.3. One of the Buddha’s first acts is to empower his students. ", + "dn14:3.22.9": "In the Vinaya of the current Buddha, the recitation occurs every fortnight on the uposatha (“sabbath”), and it includes only the mendicants resident in a specific monastery. Here they gathered from all over India. ", + "dn14:3.27.1": "“India” is jambudīpa, the “rose-apple continent”. The number 84,000 does not seem excessive, as the Chinese pilgrims recorded many thousands of monasteries throughout India. In modern Thailand there are around 40,000 monasteries. ", + "dn14:3.28.1": "The verses that follow form the climax of the whole discourse. They are known as the Ovāda Pātimokkha, the “monastic code for exhortation”. It seems that they were recited on the uposatha in the days before the establishment of the list of rules that is also called pātimokkha. Most of the extant Vinayas still include these verses in the pātimokkha texts, the Pali being a notable exception. ", + "dn14:3.28.2": "The Buddha redefines tapas from painful mortification to gentle acceptance. ", "dn14:3.28.3": "These verses speak of “Buddhas” in plural. ", "dn14:3.28.6": "These famous lines serve as a succinct summary of the entire Buddhist path. ", - "dn14:3.28.7": "“Embrace” is _upasampadā_, to “enter into”. It is the same word used for taking ordination as well as entering _jhāna_. ", + "dn14:3.28.7": "“Embrace” is upasampadā, to “enter into”. It is the same word used for taking ordination as well as entering jhāna. ", "dn14:3.28.8": "Through meditation. ", - "dn14:3.28.9": "The _buddhasāsana_ (“instruction of the Buddha” or “dispensation of the Buddha”) is the normal word used by Buddhists to refer to their own religion. ", - "dn14:3.28.11": "Here “monastic code” means the principles outlined in these verses. They are spelled out in more detail in the Gradual Training ([dn2](), etc.), and ultimately in the detailed legal code of the Vinayapiṭaka. ", - "dn14:3.28.14": "The “higher mind” is the four _jhānas_ ([an3.90:3.2]()). ", - "dn14:3.29.1": "The Buddha now returns to the present life. Ukkaṭṭhā is the home of Pokkharasāti ([dn3:2.13.1]()) and the site of the astonishing and cosmically significant discourses [mn1]() and [mn49](). ", - "dn14:3.29.3": "Only non-returners are born in the pure abodes (_suddhāvāsā_), from where they realize full awakening. ", - "dn14:3.29.6": "“Order of gods” is _devanikāya_. I use “deity” to distinguish _devatā_ from _deva_ but there is no substantial difference. ", + "dn14:3.28.9": "The buddhasāsana (“instruction of the Buddha” or “dispensation of the Buddha”) is the normal word used by Buddhists to refer to their own religion. ", + "dn14:3.28.11": "Here “monastic code” means the principles outlined in these verses. They are spelled out in more detail in the Gradual Training (DN 2, etc.), and ultimately in the detailed legal code of the Vinayapiṭaka. ", + "dn14:3.28.14": "The “higher mind” is the four jhānas (AN 3.90:3.2). ", + "dn14:3.29.1": "The Buddha now returns to the present life. Ukkaṭṭhā is the home of Pokkharasāti (DN 3:2.13.1) and the site of the astonishing and cosmically significant discourses MN 1 and MN 49. ", + "dn14:3.29.3": "Only non-returners are born in the pure abodes (suddhāvāsā), from where they realize full awakening. ", + "dn14:3.29.6": "“Order of gods” is devanikāya. I use “deity” to distinguish devatā from deva but there is no substantial difference. ", "dn14:3.29.18": "This is a list of the major events in any Buddha biography. ", "dn14:3.29.19": "The lifespan in such a realm can be many hundreds of eons. ", "dn14:3.29.20": "These are absent in the Pali text at this point, but they are mentioned below, and the commentary says they should be included here. ", - "dn14:3.33.3": "This is the detailed answer to the question asked by the mendicants at [dn14:1.13.6](). " + "dn14:3.33.3": "This is the detailed answer to the question asked by the mendicants at DN 14:1.13.6. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn15_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn15_comment-en-sujato.json index 9b7e65321f52..0592bd453947 100644 --- a/comment/en/sujato/sutta/dn/dn15_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn15_comment-en-sujato.json @@ -1,11 +1,11 @@ { - "dn15:1.1": "This sutta with its commentary was translated by Bhikkhu Bodhi in his *The Great Discourse on Causation*. It is the longest and most complex discourse on dependent origination in early Buddhism. ", + "dn15:1.1": "This sutta with its commentary was translated by Bhikkhu Bodhi in his The Great Discourse on Causation. It is the longest and most complex discourse on dependent origination in early Buddhism. ", "dn15:1.2": "The Kurukṣetra was an ancient Brahmanical kingdom situated in the region around modern Delhi, bordered by the Ganges in the east, the Sarasvatī in the west, the Himalayas in the north, and the hills of the Aravalli Range in the south. The Mahābharata climaxes with the battle fought there between the Kurus and the Pāṇḍavas. These events, to the extent that they can be established historically, took place several centuries before the Buddha. Kuru marks the north-western extent of the Buddha’s travels. Kammāsadamma is identified with modern Kumashpur in Haryana, about 40 km north of Delhi. ", - "dn15:1.3": "While we cannot date this text, the fact that Ānanda has evidently been studying deep matters for a long time, that it takes place outside the Buddha’s accustomed locales, and that it builds on teachings found elsewhere, suggests that it happened rather late in the Buddha’s life. At [sn12.60]() we find the same introduction to a much shorter discourse. ", - "dn15:1.5": "At [sn6.1:1.6]() (and [dn14:3.1.6]() in the case of Vipassī), the Buddha hesitated to teach the Dhamma because dependent origination is so hard to see. Ānanda was not only learned and wise, he was a stream enterer who had directly experienced dependent origination ([an10.92:6.1]()), yet he still underestimates it. ", + "dn15:1.3": "While we cannot date this text, the fact that Ānanda has evidently been studying deep matters for a long time, that it takes place outside the Buddha’s accustomed locales, and that it builds on teachings found elsewhere, suggests that it happened rather late in the Buddha’s life. At SN 12.60 we find the same introduction to a much shorter discourse. ", + "dn15:1.5": "At SN 6.1:1.6 (and DN 14:3.1.6 in the case of Vipassī), the Buddha hesitated to teach the Dhamma because dependent origination is so hard to see. Ānanda was not only learned and wise, he was a stream enterer who had directly experienced dependent origination (AN 10.92:6.1), yet he still underestimates it. ", "dn15:1.7": "The sutta introduce subtle variations in the standard formula as a means to illuminate hidden implications and dimensions. ", "dn15:1.8": "The Buddha establishes the primary purpose of dependent origination: to understand transmigration so as to be free from it. ", - "dn15:2.1": "Dependent origination is here taught in “reverse order” (_paṭiloma_, [ud1.2:1.4]()), starting with the existential problem: we are all going to die. This factor and the next are resultant, so we cannot solve them directly. ", + "dn15:2.1": "Dependent origination is here taught in “reverse order” (paṭiloma, Ud 1.2:1.4), starting with the existential problem: we are all going to die. This factor and the next are resultant, so we cannot solve them directly. ", "dn15:2.2": "With this the Buddha denies the promise of immortality in this or any other realm. ", "dn15:2.3": "", "dn15:2.4": "“Continued existence” (or “life”) is an encompassing term, including both resultant and causal dimensions. ", @@ -16,22 +16,22 @@ "dn15:2.14": "Here we encounter the first unique feature of this sequence, as normally the six sense fields appear as the condition for contact. The reason for this special presentation becomes clear later on. ", "dn15:2.16": "", "dn15:2.17": "", - "dn15:2.18": "The mutual conditioning of consciousness with name and form is a further subtlety of this presentation. We have met this idea before in [dn14:2.18.43](); it also occurs in [sn12.65]() and [sn12.67](). Again, implications of this are explored below. ", - "dn15:3.1": "The sequence is recapped in forward order (_anuloma_, [ud1.1:1.4]()). ", + "dn15:2.18": "The mutual conditioning of consciousness with name and form is a further subtlety of this presentation. We have met this idea before in DN 14:2.18.43; it also occurs in SN 12.65 and SN 12.67. Again, implications of this are explored below. ", + "dn15:3.1": "The sequence is recapped in forward order (anuloma, Ud 1.1:1.4). ", "dn15:4.1": "The Buddha now takes up each of the terms in more depth. ", - "dn15:4.2": "This emphatic phrasing drives home that “cessation” (_nirodha_) is not simply temporary suppression or non-arising, but permanent and complete absence. ", - "dn15:4.3": "“Rebirth” (_jāti_) is defined as the birth of a new life, not as simple arising. ", - "dn15:4.5": "The various terms for “cause” are used as synonyms (_hetu_, _nidāna_, _samudaya_, _paccaya_). The purpose of using different terms is not to add nuances, but to reinforce the central meaning and guard against the corruption of meaning; if one word is lost or misunderstood, the meaning of the sentence as a whole is not changed. ", - "dn15:5.3": "These realms relate to the kamma that projects consciousness into them. The realms of “luminous form” (_rūpabhava_) and the “formless” (_arūpabhava_) are generated by the form and formless attainments respectively. Any other kamma, good or bad, pertains to the sensual realm (_kāmabhava_). All rebirth takes place in one or other of these realms. ", - "dn15:6.3": "“Grasping” (_upādāna_) begins with the primal desire of the senses, but the three other graspings are rather intellectual and sophisticated. Only a grown human being with a developed linguistic ability is able to formulate a view to become attached to, and likewise with attachment to religious observances and vows, and to theories of a self. This is why the bulk of kamma is produced by adult humans, rather than by, say, animals or children, for whom these dimensions of grasping are nascent. ", - "dn15:7.3": "“Craving” (_taṇhā_) is a fundamental desire or urge. Unlike grasping, it is fully active in children and animals. Often it has a threefold definition, which we find below, but in dependent origination it is usually defined in terms of the six senses, which relates it to the items to come. ", + "dn15:4.2": "This emphatic phrasing drives home that “cessation” (nirodha) is not simply temporary suppression or non-arising, but permanent and complete absence. ", + "dn15:4.3": "“Rebirth” (jāti) is defined as the birth of a new life, not as simple arising. ", + "dn15:4.5": "The various terms for “cause” are used as synonyms (hetu, nidāna, samudaya, paccaya). The purpose of using different terms is not to add nuances, but to reinforce the central meaning and guard against the corruption of meaning; if one word is lost or misunderstood, the meaning of the sentence as a whole is not changed. ", + "dn15:5.3": "These realms relate to the kamma that projects consciousness into them. The realms of “luminous form” (rūpabhava) and the “formless” (arūpabhava) are generated by the form and formless attainments respectively. Any other kamma, good or bad, pertains to the sensual realm (kāmabhava). All rebirth takes place in one or other of these realms. ", + "dn15:6.3": "“Grasping” (upādāna) begins with the primal desire of the senses, but the three other graspings are rather intellectual and sophisticated. Only a grown human being with a developed linguistic ability is able to formulate a view to become attached to, and likewise with attachment to religious observances and vows, and to theories of a self. This is why the bulk of kamma is produced by adult humans, rather than by, say, animals or children, for whom these dimensions of grasping are nascent. ", + "dn15:7.3": "“Craving” (taṇhā) is a fundamental desire or urge. Unlike grasping, it is fully active in children and animals. Often it has a threefold definition, which we find below, but in dependent origination it is usually defined in terms of the six senses, which relates it to the items to come. ", "dn15:8.3": "The usual threefold definition of feeling (pleasant, painful, neutral) is reframed in terms of the six senses. ", - "dn15:9.1": "Here the Buddha introduces another, even more radical, departure from the typical sequence. Rather than continue back to contact and name and form, he branches out in an entirely new direction. These “nine things rooted in craving” are found independently at [an9.23:1.2]() and [dn34:2.2.31](), but only here are they integrated with the standard dependent origination. ", + "dn15:9.1": "Here the Buddha introduces another, even more radical, departure from the typical sequence. Rather than continue back to contact and name and form, he branches out in an entirely new direction. These “nine things rooted in craving” are found independently at AN 9.23:1.2 and DN 34:2.2.31, but only here are they integrated with the standard dependent origination. ", "dn15:9.2": "While the purpose of the main dependent origination is to disclose the web of conditions that generates the suffering of transmigration, here the Buddha looks at the arising of social conflict and disorder. ", - "dn15:10.1": "In [dn27]() Aggaññasutta the Buddha narrates a legend showing how these things arise. The point is not that we should not safeguard (_ārakkha_) our possessions. It is, rather, that so long as we live in a world where safeguarding possessions is necessary, there will be conflict and violence. ", - "dn15:11.1": "“Stinginess” is _macchariya_. ", - "dn15:13.1": "There are many words in Pali that approximate the English word “attachment”. Here it is _ajjhosāna_. ", - "dn15:15.1": "“Evaluation” is _vinicchaya_. We like to weigh up and consider the pros and cons of different objects of desire. ", + "dn15:10.1": "In DN 27 Aggaññasutta the Buddha narrates a legend showing how these things arise. The point is not that we should not safeguard (ārakkha) our possessions. It is, rather, that so long as we live in a world where safeguarding possessions is necessary, there will be conflict and violence. ", + "dn15:11.1": "“Stinginess” is macchariya. ", + "dn15:13.1": "There are many words in Pali that approximate the English word “attachment”. Here it is ajjhosāna. ", + "dn15:15.1": "“Evaluation” is vinicchaya. We like to weigh up and consider the pros and cons of different objects of desire. ", "dn15:16.1": "Those who have nothing are grateful for any small thing, and do not indulge in picking and choosing. ", "dn15:17.1": "Our senses are tuned to hunt out and acquire pleasure. ", "dn15:18.1": "", @@ -40,49 +40,49 @@ "dn15:19.1": "And now we rejoin the main sequence. ", "dn15:19.3": "People mostly want to enjoy pleasant sensations, in this life and the next, but those sensations depend on a constant supply of the appropriate stimuli. ", "dn15:20.1": "Nowhere else is this condition expressed in this way, and the sutta goes on to develop a unique analysis to explain it. ", - "dn15:20.2": "The “set of mental phenomena known as name” is _nāmakāya_. Its function depends not any underlying essence, but on the “features” by which it is “made known”; this is a phenomenological analysis. | “Labeling contact” is _adhivacanasamphassa_; it is the active process by which the mind makes sense of the world by attaching labels to experience. This passage reinforces the linguistic significance of _nāma_. ", - "dn15:20.4": "The “set of physical phenomena known as form” is _rūpakāya_. | “Impingement contact” is _paṭighasamphassa_. Here _paṭigha_ refers to the “striking” of physical phenomena against each other, such as light “hitting” the eye. It most commonly appears in this sense in the formula that begins the formless attainments. ", + "dn15:20.2": "The “set of mental phenomena known as name” is nāmakāya. Its function depends not any underlying essence, but on the “features” by which it is “made known”; this is a phenomenological analysis. | “Labeling contact” is adhivacanasamphassa; it is the active process by which the mind makes sense of the world by attaching labels to experience. This passage reinforces the linguistic significance of nāma. ", + "dn15:20.4": "The “set of physical phenomena known as form” is rūpakāya. | “Impingement contact” is paṭighasamphassa. Here paṭigha refers to the “striking” of physical phenomena against each other, such as light “hitting” the eye. It most commonly appears in this sense in the formula that begins the formless attainments. ", "dn15:20.6": "Labeling moves from the mind to the world; impingement moves from the world to the mind. Together they create a dynamic two-way process by which we learn about the world and how to make sense of it. ", "dn15:20.8": "Contact is fundamentally a meeting, normally expressed as the coming together of the sense stimulus (light), the sense organ (eye), and sense consciousness. By skipping the direct mention of the six senses, the Buddha opens another perspective on this process: mental labeling meets sense impingement, each essential to the other, and together making contact possible. The analysis itself exemplifies this process, as it starts by looking at the process from each side, and moves towards integration, seeing them both together. ", - "dn15:21.1": "Consciousness in dependent origination is normally defined as the six kinds of sense consciousness ([sn12:6.3]()). The purpose of this is to emphasize that the process of rebirth and transmigration is an empirical process, which depends on the same ordinary consciousness we are experiencing now. Here, once again, by skipping the six senses, a new mode of analysis opens up, which emphasizes the organic growth of the individual. ", - "dn15:21.2": "“Conceived” is _okkamissatha_, literally “descend” or “arrive”. | “Coagulate” assumes the PTS reading _samucchissatha_ (Sanskrit _sammurch_). I believe this echoes the belief that the embryo is “coagulated” from the mix of blood and semen. | Linguistically, this passage through to [dn15:22.2]() is marked with the extremely rare verbal ending _-issatha_, which is the middle form of the third person singular conditional. ", - "dn15:21.4": "“Miscarried” is _vokkamissatha_. | “State of existence” is _itthattā_, which is most commonly found in the declaration of the arahant that they will no longer be reborn into “this state of existence”. | Here “born” is _abhinibbatti_, which is listed along with _jāti_, _okkanti_, and other terms as a synonym in the standard definition of rebirth ([sn12.2:4.2](), [mn9:24-26.7](), [dn22:18.4]()). ", - "dn15:21.6": "The connection between dependent origination and childhood development is further explored in [mn38:28.1](). ", + "dn15:21.1": "Consciousness in dependent origination is normally defined as the six kinds of sense consciousness (SN 12:6.3). The purpose of this is to emphasize that the process of rebirth and transmigration is an empirical process, which depends on the same ordinary consciousness we are experiencing now. Here, once again, by skipping the six senses, a new mode of analysis opens up, which emphasizes the organic growth of the individual. ", + "dn15:21.2": "“Conceived” is okkamissatha, literally “descend” or “arrive”. | “Coagulate” assumes the PTS reading samucchissatha (Sanskrit sammurch). I believe this echoes the belief that the embryo is “coagulated” from the mix of blood and semen. | Linguistically, this passage through to DN 15:22.2 is marked with the extremely rare verbal ending -issatha, which is the middle form of the third person singular conditional. ", + "dn15:21.4": "“Miscarried” is vokkamissatha. | “State of existence” is itthattā, which is most commonly found in the declaration of the arahant that they will no longer be reborn into “this state of existence”. | Here “born” is abhinibbatti, which is listed along with jāti, okkanti, and other terms as a synonym in the standard definition of rebirth (SN 12.2:4.2, MN 9:24–26.7, DN 22:18.4). ", + "dn15:21.6": "The connection between dependent origination and childhood development is further explored in MN 38:28.1. ", "dn15:22.1": "Now we turn to the mirror side of the pair of conditions. ", - "dn15:22.2": "Just as name and form—the organic, sensual, and sense-making body—cannot grow without consciousness, so too consciousness must acquire a landing or grounding place to be “planted” in name and form. | _Dukkhasamudayasambhavo_ (“the coming to be of the origin of suffering”) might be rendered “the coming to be and origin of suffering”. However, _dukkhasamudaya_ occurs some hundreds of times in the sense “origin of suffering” so I take it in the same way here. This is supported by the PTS variant reading _dukkhasamudayo sambhavo_. ", - "dn15:22.5": "This passage continues to employ rare middle forms, this time _-etha_, the third person singular optative. ", - "dn15:22.6": "This passage explains why the sequence ends here rather than proceeding in the usual way to choices and ignorance. Any state of being ultimately depends on the codependency of name and form with consciousness. Within this key relationship is the extent not only of language, but also of wisdom, and the secret to the undoing of transmigration itself. One of the many profound implications of this is that there is no such thing as a state of pure consciousness independent of concepts. | _Ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya_ should be read with such passages as [sn22.56:5.3](): _ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya_ (“For consummate ones, there is no cycle of rebirths to be found”). | The Mahāsaṅgīti reading _aññamaññapaccayatā pavattati_ is spurious, since it inserts an Abhidhamma concept from the commentary. ", - "dn15:23.1": "The text now turns to an analysis of theories of “self” (_attā_), which is comparable to some of the passages of [dn1](). The Buddha began his discourse by stating that it is the failure to understand dependent origination that keeps beings trapped in transmigration. Dependent origination explains transmigration in a purely empirical way by inferring from the mental and physical phenomena we experience here and now. Self theorists, on the other hand, explain transmigration by introducing a new metaphysical principle, the “self” or “soul”, by which they assume that the individual has an eternal underlying essence. ", - "dn15:23.2": "“Physical” is _rūpī_ (“possessing form”), identifying the self with the first of the five aggregates. If something were really the core essence of a person, you would think it is readily knowable. But the Buddha shows that theorists describe the self in multiple different and incompatible ways. Each of these draws on some more-or-less arbitrary aspect of empirical reality, such as “form”, to describe an unknowable metaphysical entity that is in fact just pure supposition. ", + "dn15:22.2": "Just as name and form—the organic, sensual, and sense-making body—cannot grow without consciousness, so too consciousness must acquire a landing or grounding place to be “planted” in name and form. | Dukkhasamudayasambhavo (“the coming to be of the origin of suffering”) might be rendered “the coming to be and origin of suffering”. However, dukkhasamudaya occurs some hundreds of times in the sense “origin of suffering” so I take it in the same way here. This is supported by the PTS variant reading dukkhasamudayo sambhavo. ", + "dn15:22.5": "This passage continues to employ rare middle forms, this time -etha, the third person singular optative. ", + "dn15:22.6": "This passage explains why the sequence ends here rather than proceeding in the usual way to choices and ignorance. Any state of being ultimately depends on the codependency of name and form with consciousness. Within this key relationship is the extent not only of language, but also of wisdom, and the secret to the undoing of transmigration itself. One of the many profound implications of this is that there is no such thing as a state of pure consciousness independent of concepts. | Ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya should be read with such passages as SN 22.56:5.3: ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya (“For consummate ones, there is no cycle of rebirths to be found”). | The Mahāsaṅgīti reading aññamaññapaccayatā pavattati is spurious, since it inserts an Abhidhamma concept from the commentary. ", + "dn15:23.1": "The text now turns to an analysis of theories of “self” (attā), which is comparable to some of the passages of DN 1. The Buddha began his discourse by stating that it is the failure to understand dependent origination that keeps beings trapped in transmigration. Dependent origination explains transmigration in a purely empirical way by inferring from the mental and physical phenomena we experience here and now. Self theorists, on the other hand, explain transmigration by introducing a new metaphysical principle, the “self” or “soul”, by which they assume that the individual has an eternal underlying essence. ", + "dn15:23.2": "“Physical” is rūpī (“possessing form”), identifying the self with the first of the five aggregates. If something were really the core essence of a person, you would think it is readily knowable. But the Buddha shows that theorists describe the self in multiple different and incompatible ways. Each of these draws on some more-or-less arbitrary aspect of empirical reality, such as “form”, to describe an unknowable metaphysical entity that is in fact just pure supposition. ", "dn15:23.3": "An example of a self that is “physical and limited” would be the body. ", "dn15:23.5": "Such as the cosmos. ", - "dn15:23.7": "Perhaps this is the self of “limited perception” ([dn1:2.38.13]()). This would be where the mind is aware of something limited, and the self is identified with the mental dimension of that awareness. ", + "dn15:23.7": "Perhaps this is the self of “limited perception” (DN 1:2.38.13). This would be where the mind is aware of something limited, and the self is identified with the mental dimension of that awareness. ", "dn15:23.9": "Such as the formless dimensions. ", - "dn15:24.2": "The three options (“it is”, “it will be so”, and “I will make it be so”) illustrate how the theorist resorts to ever more convoluted means to justify the lack of empirical support for their pet theory. | _Bhāviṁ_ (“sure to become”) is the root _bhū_ with the primary affix _-ī_, which connotes an inevitable future state. | _Tattha_ (“in some other place”, literally “there”) is explained by the commentary as _paraloke_ (“in the next world”). ", - "dn15:24.3": "Their surface differences rest on the same underlying assumption, so if the assumption is disproved there is no need to refute each individual theory. | _Iccālaṁ_ resolves to _iti alaṁ_. ", + "dn15:24.2": "The three options (“it is”, “it will be so”, and “I will make it be so”) illustrate how the theorist resorts to ever more convoluted means to justify the lack of empirical support for their pet theory. | Bhāviṁ (“sure to become”) is the root bhū with the primary affix -ī, which connotes an inevitable future state. | Tattha (“in some other place”, literally “there”) is explained by the commentary as paraloke (“in the next world”). ", + "dn15:24.3": "Their surface differences rest on the same underlying assumption, so if the assumption is disproved there is no need to refute each individual theory. | Iccālaṁ resolves to iti alaṁ. ", "dn15:25.1": "This is the Buddha, who does not theorize a metaphysical self. Implicit in this argument is Occam’s razor, “entities must not be multiplied beyond necessity”. Since the self theorists want to prove the existence of the “self”, it is up to them to supply the grounds to support their suppositions. Since they fail to do so, the rational position is that there is no self. The Buddha is not under a similar obligation to prove the non-existence of the “self”, since it is reasonable to assume that things do not exist until the evidence says otherwise. ", "dn15:27.1": "Having asserted a metaphysical “self”, the theorists go on to make certain observations and interpretations regarding it. ", "dn15:27.2": "The Buddha moves from theories of the self as form to feeling, the second of the five aggregates. ", "dn15:27.3": "For example, identifying the self with the supposed eternal bliss of heaven. As with the description of self in physical terms, the theorist proceeds from a simple assertion of identity to more complicated hypotheses. ", - "dn15:27.4": "This is the inverse of the previous. The self is still defined *in relation to* feeling, but it is a negative relation. Such theories are commonly found in the Upaniṣads, where a prominent thread of analysis systematically rejects all the things that are *not* the self (_neti_), before finally arriving at what *is* the self (eg. Bṛhadāraṇyaka Upaniṣad 4.5.15). ", - "dn15:27.5": "Here the theorist describes feeling as a function of the self: it is not what the self *is*, but what the self *does*. At [mn38:5.11]() (= [mn2:8.8]()), Sāti describes the self as consciousness, “the speaker and feeler who experiences the results of good and bad deeds in all the different realms”. ", + "dn15:27.4": "This is the inverse of the previous. The self is still defined in relation to feeling, but it is a negative relation. Such theories are commonly found in the Upaniṣads, where a prominent thread of analysis systematically rejects all the things that are not the self (neti), before finally arriving at what is the self (eg. Bṛhadāraṇyaka Upaniṣad 4.5.15). ", + "dn15:27.5": "Here the theorist describes feeling as a function of the self: it is not what the self is, but what the self does. At MN 38:5.11 (= MN 2:8.8), Sāti describes the self as consciousness, “the speaker and feeler who experiences the results of good and bad deeds in all the different realms”. ", "dn15:28.1": "The Buddha goes on to develop specific arguments addressing each position. ", - "dn15:28.5": "The Buddha points out the universal experience of feeling, thus establishing his argument on common ground. This same argument is found at [mn74:10.1](). ", + "dn15:28.5": "The Buddha points out the universal experience of feeling, thus establishing his argument on common ground. This same argument is found at MN 74:10.1. ", "dn15:28.7": "The idea that only one kind of feeling can be experienced at a time became an adage of Buddhist psychology, but it is not obvious to me that it is the case. Here and at MN 74 it is assumed to be a shared belief with non-Buddhists. ", - "dn15:30.3": "Feeling is part of the fundamental structure of consciousness. This argument comes through more clearly in Pali, for the word for “feeling” (_vedanā_) is derived from and still lies close to the sense of “knowing, experiencing”. Thus the question is, “If there was no mind, would there be the thought ‘I am this’?” The commentary explains that this refers to the bare material realm which is devoid of consciousness. The commentary appears to support the variant reading _ahamasmī_ here. This makes sense in context, for “I am” is the first and most primordial assertion of a self, while “I am this” is a more sophisticated identification of the self in relation to the aggregates. ", - "dn15:31.5": "The theorist avoids identifying feeling as the self, but they must identify *something* as the self (as for example, Sāti said the self was _viññāṇa_). Feeling, however, is deeply wound into the structure of consciousness, so if feeling were to be utterly absent, no other mental phenomena could continue, and there would therefore be no possibility of forming a theory of self. ", - "dn15:32.3": "Letting go is not just a conceptual matter, it has immediate emotional consequences. _Paritassati_ conveys the twin senses of desire and agitation, for which “anxiety” seems the best fit. ", - "dn15:32.11": "This recalls the similar statement at [dn15:22.6](). Whereas there it was a statement about name and form with consciousness, here it is a description of the arahant who has fully realized it. Unlike the theorists whose views do not withstand empirical scrutiny, the arahant’s liberation is based on a direct understanding of reality. ", - "dn15:33.1": "The Buddha returns once more to the question of rebirth, describing various states of rebirth in terms of consciousness. The seven planes are also mentioned at [dn33:2.3.28](), [dn34:1.8.11](), and [an7.44:1.1](). ", - "dn15:33.4": "“Plane of consciousness” is _viññāṇaṭṭhiti_, which could also be rendered “station”. ", + "dn15:30.3": "Feeling is part of the fundamental structure of consciousness. This argument comes through more clearly in Pali, for the word for “feeling” (vedanā) is derived from and still lies close to the sense of “knowing, experiencing”. Thus the question is, “If there was no mind, would there be the thought ‘I am this’?” The commentary explains that this refers to the bare material realm which is devoid of consciousness. The commentary appears to support the variant reading ahamasmī here. This makes sense in context, for “I am” is the first and most primordial assertion of a self, while “I am this” is a more sophisticated identification of the self in relation to the aggregates. ", + "dn15:31.5": "The theorist avoids identifying feeling as the self, but they must identify something as the self (as for example, Sāti said the self was viññāṇa). Feeling, however, is deeply wound into the structure of consciousness, so if feeling were to be utterly absent, no other mental phenomena could continue, and there would therefore be no possibility of forming a theory of self. ", + "dn15:32.3": "Letting go is not just a conceptual matter, it has immediate emotional consequences. Paritassati conveys the twin senses of desire and agitation, for which “anxiety” seems the best fit. ", + "dn15:32.11": "This recalls the similar statement at DN 15:22.6. Whereas there it was a statement about name and form with consciousness, here it is a description of the arahant who has fully realized it. Unlike the theorists whose views do not withstand empirical scrutiny, the arahant’s liberation is based on a direct understanding of reality. ", + "dn15:33.1": "The Buddha returns once more to the question of rebirth, describing various states of rebirth in terms of consciousness. The seven planes are also mentioned at DN 33:2.3.28, DN 34:1.8.11, and AN 7.44:1.1. ", + "dn15:33.4": "“Plane of consciousness” is viññāṇaṭṭhiti, which could also be rendered “station”. ", "dn15:33.17": "In the first of these dimensions there is no consciousness at all, and in the second there is no consciousness in the normal sense, which is why they cannot be called “planes of consciousness”. ", - "dn15:34.2": "_Abhinandituṁ_, to “take pleasure in”, to “relish”, or to “delight in” appears in the standard formula for the second noble truth, where craving “takes pleasure in various realms” (_tatratatrābhinandinī_). ", + "dn15:34.2": "Abhinandituṁ, to “take pleasure in”, to “relish”, or to “delight in” appears in the standard formula for the second noble truth, where craving “takes pleasure in various realms” (tatratatrābhinandinī). ", "dn15:34.10": "One “freed by wisdom” has wisdom as the dominant faculty. ", - "dn15:35.1": "The eight liberations (_vimokkhā_) are an alternative way of describing the meditative experiences of _jhāna_. Elsewhere they are listed at [dn16:3.33.1](), [dn33:3.1.168](), [dn34:2.1.191](), [an:8.66](), [mn77:22.1](), and referred to at [an4.189:1.8]() and [thag20.1:33.1](). At [an8.120]() and [mn137:27.1]() they are listed but not called the eight liberations. ", - "dn15:35.3": "This refers to someone who sees a meditative vision based on the perception of their own body, such as through mindfulness of breathing or one’s own body parts. The first three liberations all cover the four _jhānas_. ", + "dn15:35.1": "The eight liberations (vimokkhā) are an alternative way of describing the meditative experiences of jhāna. Elsewhere they are listed at DN 16:3.33.1, DN 33:3.1.168, DN 34:2.1.191, AN:8.66, MN 77:22.1, and referred to at AN 4.189:1.8 and Thag 20.1:33.1. At AN 8.120 and MN 137:27.1 they are listed but not called the eight liberations. ", + "dn15:35.3": "This refers to someone who sees a meditative vision based on the perception of their own body, such as through mindfulness of breathing or one’s own body parts. The first three liberations all cover the four jhānas. ", "dn15:35.5": "This is a meditator who grounds their practice on some external focus, such as a light, the sight of a corpse, or an external element such as earth. ", "dn15:35.7": "This is a practice based on wholly pure and exalted meditation, such as the meditation on love, or the sight of a pure brilliant color like the sky. ", - "dn15:35.17": "The “cessation of perception and feeling” (_saññāvedayitanirodha_) is a culminating meditation state of supreme subtlety that leads directly to awakening. The state itself, like all meditation states, is temporary, but afterwards the defilements are gone forever. This liberating insight is the consequence of the balanced development of all eight factors of the path. ", - "dn15:36.1": "This passage emphasizes that this person is fully adept and has mastered all the states of meditation. The Buddha claimed such mastery ([an9.41:16.1]()), and retained the ability even on his deathbed ([dn16:6.8.1]()). ", - "dn15:36.2": "Here we see the terms “one who is freed” used in two ways. All arahants have “freedom of heart” (by means of _samādhi_) and “freedom by wisdom” (the realization of the Dhamma). At the same time, one who emphasizes _samādhi_ is said to have “freedom of heart” in contrast with one who emphasizes wisdom, who has “freedom by wisdom”. One who has consummate mastery of both _samādhi_ and wisdom is said to be “freed both ways”. " + "dn15:35.17": "The “cessation of perception and feeling” (saññāvedayitanirodha) is a culminating meditation state of supreme subtlety that leads directly to awakening. The state itself, like all meditation states, is temporary, but afterwards the defilements are gone forever. This liberating insight is the consequence of the balanced development of all eight factors of the path. ", + "dn15:36.1": "This passage emphasizes that this person is fully adept and has mastered all the states of meditation. The Buddha claimed such mastery (AN 9.41:16.1), and retained the ability even on his deathbed (DN 16:6.8.1). ", + "dn15:36.2": "Here we see the terms “one who is freed” used in two ways. All arahants have “freedom of heart” (by means of samādhi) and “freedom by wisdom” (the realization of the Dhamma). At the same time, one who emphasizes samādhi is said to have “freedom of heart” in contrast with one who emphasizes wisdom, who has “freedom by wisdom”. One who has consummate mastery of both samādhi and wisdom is said to be “freed both ways”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn16_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn16_comment-en-sujato.json index 847e647e5523..b6f83366b110 100644 --- a/comment/en/sujato/sutta/dn/dn16_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn16_comment-en-sujato.json @@ -1,301 +1,301 @@ { "dn16:1.1.1": "The longest of all early discourses, this dramatic and moving narrative tells the story of the Buddha’s slow journey towards his final passing. ", - "dn16:1.1.3": "After the events of [dn2](), Ajātasattu retained and consolidated his power. Magadha ultimately conquered the Vajji Federation and continued to expand until almost all of India was under its sway. ", + "dn16:1.1.3": "After the events of DN 2, Ajātasattu retained and consolidated his power. Magadha ultimately conquered the Vajji Federation and continued to expand until almost all of India was under its sway. ", "dn16:1.1.5": "According to the commentary, Ajātasattu’s anger was rooted in a dispute on trade routes. Control of shipping on the Ganges was essential for establishing international trade. There was a port on the Ganges extending over a league, split half and half between Magadha and Vajji. Valuable products were sourced from a mountain and brought down for trade, but the Vajjis kept absconding with the whole lot. The place is not identified, but Munger, a strategic port east of Patna, fits the description. The nearby hills have been mined since paleolithic times. It is also likely, as maintained in Jain tradition, that the Vajjis disputed Ajātasattu’s accession after committing regicide. ", "dn16:1.2.1": "Vassakāra appears in the suttas as a devoted follower of the Buddha. ", "dn16:1.2.7": "The Vajji Federation harks back to an early settlement founded by the legendary Nābhānediṣṭha in the Vedic period. It built its wealth on its extensive fertile plains and the trading possibilities opened up by the Gandak and Ganges rivers. ", "dn16:1.2.9": "While it may seem strange to consult the Buddha on such a violent plan, Ajātasattu knows from his experience in DN 2 that the Buddha will not hesitate to tell him the truth, even if it is bad news. It seems he is trying to avoid the downfall of tyrants who are surrounded only with yes men. ", - "dn16:1.3.1": "Reading _yojapetvā_ (“had them harnessed”), which is found in the Mahāsaṅgīti in similar passages, and in this passage in the PTS edition. ", + "dn16:1.3.1": "Reading yojapetvā (“had them harnessed”), which is found in the Mahāsaṅgīti in similar passages, and in this passage in the PTS edition. ", "dn16:1.4.1": "Ānanda cares for the Buddha in his old age. Shortly after these events, Ānanda was entrusted with reciting the suttas at the First Council. This discourse would have been composed by him in the years following his Master’s death. More than a simple interlocutor, Ānanda shapes the story as its second lead, a relatable character with an empathetic point of view. He imbues the discourse with his emotional struggles as he deals with the Buddha’s passing and helps ensure the future survival of the Dhamma, while still developing his own meditation practice. ", - "dn16:1.4.3": "As for example at [an8.12:1.2](). ", - "dn16:1.4.6": "Harmony is especially important as the Vajji Federation was comprised of several different clans, among them the Licchavis of Vesālī, the Ñātikas just south of Vesālī, the Uggas of Hatthigāma (Elephant Village), and the Bhogas of Bhoganagara. Some sources say the Vajjis proper were another tribe within the alliance. The Videhans of Mithilā are also sometimes included, but several sources indicate that they remained an independent, if reduced, kingdom until they were conquered by Magadha some years later. The Mallas of Pāvā and Kusinārā formed a closely allied independent republic ([mn35:12.8]()). ", - "dn16:1.4.9": "The “ancient Vajjian traditions” (_porāṇe vajjidhamme_) would have been established with the founding of the Vajji Federation some centuries earlier, which ensured that the members of the federation would have a voice in the Licchavi-dominated union. Compare with the “ancient traditions of the brahmins” (_porāṇā brāhmaṇadhammā_ at [an5.191]() and [snp2.7]()), the falling away from which is said to be the cause of Brahmanical decline. Similarly, the Buddha elsewhere scolds the Vajjis for their indulgence ([an5.143]()), suggesting that the decline may have already set in. ", + "dn16:1.4.3": "As for example at AN 8.12:1.2. ", + "dn16:1.4.6": "Harmony is especially important as the Vajji Federation was comprised of several different clans, among them the Licchavis of Vesālī, the Ñātikas just south of Vesālī, the Uggas of Hatthigāma (Elephant Village), and the Bhogas of Bhoganagara. Some sources say the Vajjis proper were another tribe within the alliance. The Videhans of Mithilā are also sometimes included, but several sources indicate that they remained an independent, if reduced, kingdom until they were conquered by Magadha some years later. The Mallas of Pāvā and Kusinārā formed a closely allied independent republic (MN 35:12.8). ", + "dn16:1.4.9": "The “ancient Vajjian traditions” (porāṇe vajjidhamme) would have been established with the founding of the Vajji Federation some centuries earlier, which ensured that the members of the federation would have a voice in the Licchavi-dominated union. Compare with the “ancient traditions of the brahmins” (porāṇā brāhmaṇadhammā at AN 5.191 and Snp 2.7), the falling away from which is said to be the cause of Brahmanical decline. Similarly, the Buddha elsewhere scolds the Vajjis for their indulgence (AN 5.143), suggesting that the decline may have already set in. ", "dn16:1.4.15": "This advocates for legal protection for women from sexual violence. ", - "dn16:1.4.18": "The Buddha will stay at several of these shrines later in this discourse. They were sacred groves, maintained by the people in reverence for the powerful spirits of nature. | “Spirit-offerings” is _bali_. | The commentary explains “inner or outer” as inside or outside the town. ", + "dn16:1.4.18": "The Buddha will stay at several of these shrines later in this discourse. They were sacred groves, maintained by the people in reverence for the powerful spirits of nature. | “Spirit-offerings” is bali. | The commentary explains “inner or outer” as inside or outside the town. ", "dn16:1.4.21": "It is an old Indian belief that the presence of holy persons provides a kind of umbrella effect that protects the realm. ", - "dn16:1.5.2": "This event is recorded at [an7.21](), where the Buddha addresses the Licchavis. That chapter of the Aṅguttara mostly consists of the teachings found here presented as separate suttas. | The Sārandada shrine was short walk from Vesālī ([an5.143]()). ", - "dn16:1.5.3": "There is a certain tension here: the Buddha taught these principles to the Vajjis, one of which is that the Vajjis should not adopt new decrees. It seems that a “decree” (_paññatta_) is more like constitutional law, whereas a “principle” (_dhamma_) is more like a behavioral guideline. ", - "dn16:1.5.8": "_Upalāpana_ is used a number of times in the Vinaya, where it always has the sense of giving someone something to get them to do what you want. It has the same sense at [sn3.25:4.13](), where an enemy king may be bribed with gold from the royal treasury. ", - "dn16:1.6.2": "There were several monasteries and hermitages around Rājagaha ([Kd 2:11.1.1](https://suttacentral.net/pli-tv-kd2/en/brahmali#11.1.1)). ", - "dn16:1.6.7": "Also at [an7.23](). ", - "dn16:1.6.11": "This especially refers to the fortnightly _uposatha_. Despite the dangers faced in the rugged hills around Rājagaha ([Kd1:12.1.1](https://suttacentral.net/pli-tv-kd2/en/brahmali#12.1.1)), the Buddha insisted that all monks of the locality attended the _uposatha_ ([Kd 2:5.3.1](https://suttacentral.net/pli-tv-kd2/en/brahmali#5.3.1)). ", - "dn16:1.6.12": "The Buddha encouraged the mendicants to recite the Dhamma in harmony ([mn103:3.2]()), to resolve issues in harmony ([mn104:14.3]()), and on the _uposatha_ to recite and train in the _pātimokkha_ in harmony ([As 7:4.11](https://suttacentral.net/pli-tv-bu-vb-as7/en/brahmali#4.11)). ", - "dn16:1.6.13": "Picking up from the similar injunction to the Vajjis, this kicks off a long narrative arc that binds together the Buddha’s invitation to abolish the minor rules ([dn16:6.3.1]()) with the bad monk Subhadda’s seizing on the Buddha’s death as an excuse to give up the rules, which was the direct motivation for the First Council ([dn16:6.20.3]() = [Kd 21:1.1.24](https://suttacentral.net/pli-tv-kd21/en/brahmali#1.1.24)), at the end of which the Sangha agreed not to abolish any rules ([Kd 21:1.9.20](https://suttacentral.net/pli-tv-kd21/en/brahmali#1.9.20)), a decision that was affirmed a century later at the Second Council [Kd 22](https://suttacentral.net/pli-tv-kd22/en/brahmali)). ", + "dn16:1.5.2": "This event is recorded at AN 7.21, where the Buddha addresses the Licchavis. That chapter of the Aṅguttara mostly consists of the teachings found here presented as separate suttas. | The Sārandada shrine was short walk from Vesālī (AN 5.143). ", + "dn16:1.5.3": "There is a certain tension here: the Buddha taught these principles to the Vajjis, one of which is that the Vajjis should not adopt new decrees. It seems that a “decree” (paññatta) is more like constitutional law, whereas a “principle” (dhamma) is more like a behavioral guideline. ", + "dn16:1.5.8": "Upalāpana is used a number of times in the Vinaya, where it always has the sense of giving someone something to get them to do what you want. It has the same sense at SN 3.25:4.13, where an enemy king may be bribed with gold from the royal treasury. ", + "dn16:1.6.2": "There were several monasteries and hermitages around Rājagaha (Kd 2:11.1.1). ", + "dn16:1.6.7": "Also at AN 7.23. ", + "dn16:1.6.11": "This especially refers to the fortnightly uposatha. Despite the dangers faced in the rugged hills around Rājagaha (Kd1:12.1.1), the Buddha insisted that all monks of the locality attended the uposatha (Kd 2:5.3.1). ", + "dn16:1.6.12": "The Buddha encouraged the mendicants to recite the Dhamma in harmony (MN 103:3.2), to resolve issues in harmony (MN 104:14.3), and on the uposatha to recite and train in the pātimokkha in harmony (As 7:4.11). ", + "dn16:1.6.13": "Picking up from the similar injunction to the Vajjis, this kicks off a long narrative arc that binds together the Buddha’s invitation to abolish the minor rules (DN 16:6.3.1) with the bad monk Subhadda’s seizing on the Buddha’s death as an excuse to give up the rules, which was the direct motivation for the First Council (DN 16:6.20.3 = Kd 21:1.1.24), at the end of which the Sangha agreed not to abolish any rules (Kd 21:1.9.20), a decision that was affirmed a century later at the Second Council Kd 22). ", "dn16:1.6.14": "The nature of seniority in the Saṅgha is often misunderstood. There is no “hierarchy” (literally “rule of priests”) in the sense of power-based relationships: no monastic has the authority to command another monk or nun. Seniority is owed respect, not obedience. ", "dn16:1.6.15": "This stands in place of the injunction against sexual violence, both principles being concerned with the harmful effects of desire. ", "dn16:1.6.16": "This stands in place of the injunction to maintain the shrines, where mendicants would frequently stay. ", "dn16:1.6.17": "This stands in place of the injunction to look after arahants. ", - "dn16:1.7.1": "Also at [an7.24](). ", - "dn16:1.7.4": "“Work” is _kamma_, which especially means “building work”. Of course it is essential to do work, but one should not get too caught up in it. The Buddha did not believe that working hard was ennobling in and of itself. ", - "dn16:1.7.8": "“Corrupt wishes” (_pāpicchā_) is defined as when a faithless person wishes to be known as faithful, or person otherwise lacking good qualities wishes to be known as having them ([an10.23:6.2]()). ", - "dn16:1.7.10": "This item and the preceding two were the downfall of Devadatta ([iti89]()). ", - "dn16:1.8.2": "Also at [an7.25](). ", - "dn16:1.8.11": "Also at [an7.26](). ", - "dn16:1.10.2": "As at [an7.27](). These “perceptions” are all meditation practices which are described at [an10.60](). ", - "dn16:1.11.1": "These six principles are found in several places, but they are not elsewhere called “principles that prevent decline”; for example at [an6.11]() they are called “warm-hearted qualities” (_dhammā sāraṇīyā_). At [an6.22](), however, a different six qualities are called “principles that prevent decline”: not relishing work, talk, sleep, and company, being easy to admonish, and having good friends. ", + "dn16:1.7.1": "Also at AN 7.24. ", + "dn16:1.7.4": "“Work” is kamma, which especially means “building work”. Of course it is essential to do work, but one should not get too caught up in it. The Buddha did not believe that working hard was ennobling in and of itself. ", + "dn16:1.7.8": "“Corrupt wishes” (pāpicchā) is defined as when a faithless person wishes to be known as faithful, or person otherwise lacking good qualities wishes to be known as having them (AN 10.23:6.2). ", + "dn16:1.7.10": "This item and the preceding two were the downfall of Devadatta (Iti 89). ", + "dn16:1.8.2": "Also at AN 7.25. ", + "dn16:1.8.11": "Also at AN 7.26. ", + "dn16:1.10.2": "As at AN 7.27. These “perceptions” are all meditation practices which are described at AN 10.60. ", + "dn16:1.11.1": "These six principles are found in several places, but they are not elsewhere called “principles that prevent decline”; for example at AN 6.11 they are called “warm-hearted qualities” (dhammā sāraṇīyā). At AN 6.22, however, a different six qualities are called “principles that prevent decline”: not relishing work, talk, sleep, and company, being easy to admonish, and having good friends. ", "dn16:1.11.9": "This is the right view of the noble eightfold path, in other words, the four noble truths. ", "dn16:1.12.1": "This epitome of the Dhamma is repeated eight times in this discourse, summarizing the teachings in the Gradual Training. It is not found in this exact form elsewhere. ", - "dn16:1.12.3": "“Imbued” (_paribhāvita_) as a mother hen imbues her eggs with warmth by sitting on them ([an7.71:2.2]()). See also [sn55.21:2.3](). ", - "dn16:1.12.6": "Some editions add _diṭṭhāsava_ (“defilement of views”), but since that appears to be a late interpolation I follow the Mahāsaṅgīti in omitting it. ", - "dn16:1.13.2": "This is the same rest-house at which the Buddha sojourned on his way from Rājagaha to Nāḷandā in the Brahmajālasutta ([dn1]()). ", - "dn16:1.16.1": "This was apparently the last time that the Buddha met Sāriputta. This encounter is recorded in an independent sutta at [sn47.12]() and expanded into a long discourse at [dn28](). The Saṁyutta follows this meeting with the record of Sāriputta’s passing at [sn47.13](), and then the lament for the absence of both Sāriputta and Moggallāna at [sn47.14 ](). For some reason these events were omitted from the present discourse, even though they fit well thematically. ", - "dn16:1.17.2": "As at [dn14:1.37.4](), inference (_anvaya_) is regarded as a valid form of knowledge. The Buddha himself is said to rely on inference using the same simile at [an10.95:10.4](). ", - "dn16:1.19.2": "This is modern Patna. In this account we see how it was developed from the simple riverside village of Pāṭaligāma to the citadel of Pāṭaliputta. Ajātasattu ultimately moved the capital of Magadha from the defensively-postured Rājagaha surrounded by hills to this trading center on open waters. Under Ashoka it became one of the greatest cities of the ancient world. It was named after the _pāṭalī_ tree (*Stereospermum chelonoides*), known as *patala* in Hindi. ", - "dn16:1.23.2": "Also at [an5.213](), [ud8.6:4.1](), [dn33:2.1.36](), and [Kd 6:28.4.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#28.4.1). ", + "dn16:1.12.3": "“Imbued” (paribhāvita) as a mother hen imbues her eggs with warmth by sitting on them (AN 7.71:2.2). See also SN 55.21:2.3. ", + "dn16:1.12.6": "Some editions add diṭṭhāsava (“defilement of views”), but since that appears to be a late interpolation I follow the Mahāsaṅgīti in omitting it. ", + "dn16:1.13.2": "This is the same rest-house at which the Buddha sojourned on his way from Rājagaha to Nāḷandā in the Brahmajālasutta (DN 1). ", + "dn16:1.16.1": "This was apparently the last time that the Buddha met Sāriputta. This encounter is recorded in an independent sutta at SN 47.12 and expanded into a long discourse at DN 28. The Saṁyutta follows this meeting with the record of Sāriputta’s passing at SN 47.13, and then the lament for the absence of both Sāriputta and Moggallāna at SN 47.14 . For some reason these events were omitted from the present discourse, even though they fit well thematically. ", + "dn16:1.17.2": "As at DN 14:1.37.4, inference (anvaya) is regarded as a valid form of knowledge. The Buddha himself is said to rely on inference using the same simile at AN 10.95:10.4. ", + "dn16:1.19.2": "This is modern Patna. In this account we see how it was developed from the simple riverside village of Pāṭaligāma to the citadel of Pāṭaliputta. Ajātasattu ultimately moved the capital of Magadha from the defensively-postured Rājagaha surrounded by hills to this trading center on open waters. Under Ashoka it became one of the greatest cities of the ancient world. It was named after the pāṭalī tree (Stereospermum chelonoides), known as patala in Hindi. ", + "dn16:1.23.2": "Also at AN 5.213, Ud 8.6:4.1, DN 33:2.1.36, and Kd 6:28.4.1. ", "dn16:1.23.4": "The Buddha begins with the things most obvious and pertinent to the audience. ", "dn16:1.23.10": "Bewildered by fear and regret. ", - "dn16:1.25.4": "_Suññāgāra_ normally means an “empty dwelling”, but here the commentary describes it as a curtained-off cubicle. ", - "dn16:1.26.1": "Vassakāra was no dawdler: he preceded the Buddha to Pāṭaligāma. | _Nagara_ here means “citadel, fortress”, not “city”. It has the same sense as _pura_. The construction is defensive and may well have begun before Ajātasattu began thinking of invading. ", - "dn16:1.26.2": "The relation between deities and building sites (_vatthu_) appears only in this passage in the early texts (repeated at [ud8.6:15.2]() and [Kd 6:28.7.3](https://suttacentral.net/pli-tv-kd1/en/brahmali#28.7.3)). Divination and geomancy (_vatthuvijjā_) for building sites is said to be a wrong livelihood at [dn1:1.21.2](). ", + "dn16:1.25.4": "Suññāgāra normally means an “empty dwelling”, but here the commentary describes it as a curtained-off cubicle. ", + "dn16:1.26.1": "Vassakāra was no dawdler: he preceded the Buddha to Pāṭaligāma. | Nagara here means “citadel, fortress”, not “city”. It has the same sense as pura. The construction is defensive and may well have begun before Ajātasattu began thinking of invading. ", + "dn16:1.26.2": "The relation between deities and building sites (vatthu) appears only in this passage in the early texts (repeated at Ud 8.6:15.2 and Kd 6:28.7.3). Divination and geomancy (vatthuvijjā) for building sites is said to be a wrong livelihood at DN 1:1.21.2. ", "dn16:1.26.3": "", - "dn16:1.28.7": "From this point, later texts always refer to Pāṭaliputta, but the reason for the change of name from Pāṭaligāma is not explained in the commentary. _Putta_ is a suffix indicating the people of a certain clan or place, so _pāṭaliputta_ means “a person from Pāṭalī (village)” or as we might say, “Pāṭalian”. As the city became well known and its identity as a village receded, it must have become known as the “city of the Pāṭaliputtas” and hence simply Pāṭaliputta. Compare the uses of _ñātika_ below. | The commentary explains that _puṭabhedanaṁ_ refers to the “opening of packages”, signifying that it was a center of trade. ", - "dn16:1.28.9": "Excavations reveal that Pāṭaliputta was constructed of wood, so the danger of fire was real. It is situated on a low-lying flood plain of the Ganges, so flooding would also have been an obvious danger. As for dissension (_mithubheda_), Vassakāra had indicated that this was a means of bringing down the Vajjis, so it would seem that kamma was lying in wait for them. ", - "dn16:1.31.1": "This is the _anumodanā_ recited for the meal offering. Other examples are found at [snp3.7:34.3]() = [mn92:25.6](), [sn55.26:20.1](), [Kd 8:15.14.4](https://suttacentral.net/pli-tv-kd1/en/brahmali#15.14.4), and [Kd 16:1.5.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#1.5.1). | It is worth noting that no early _anomodanā_ uses the imperative verb form _-tu_ signifying giving a blessing (eg. _bhavatu sabbamaṅgalaṁ_, “may all blessings be”). They strictly use the indicative _-ti_ to teach cause and effect: if you do this, that happens. ", + "dn16:1.28.7": "From this point, later texts always refer to Pāṭaliputta, but the reason for the change of name from Pāṭaligāma is not explained in the commentary. Putta is a suffix indicating the people of a certain clan or place, so pāṭaliputta means “a person from Pāṭalī (village)” or as we might say, “Pāṭalian”. As the city became well known and its identity as a village receded, it must have become known as the “city of the Pāṭaliputtas” and hence simply Pāṭaliputta. Compare the uses of ñātika below. | The commentary explains that puṭabhedanaṁ refers to the “opening of packages”, signifying that it was a center of trade. ", + "dn16:1.28.9": "Excavations reveal that Pāṭaliputta was constructed of wood, so the danger of fire was real. It is situated on a low-lying flood plain of the Ganges, so flooding would also have been an obvious danger. As for dissension (mithubheda), Vassakāra had indicated that this was a means of bringing down the Vajjis, so it would seem that kamma was lying in wait for them. ", + "dn16:1.31.1": "This is the anumodanā recited for the meal offering. Other examples are found at Snp 3.7:34.3 = MN 92:25.6, SN 55.26:20.1, Kd 8:15.14.4, and Kd 16:1.5.1. | It is worth noting that no early anomodanā uses the imperative verb form -tu signifying giving a blessing (eg. bhavatu sabbamaṅgalaṁ, “may all blessings be”). They strictly use the indicative -ti to teach cause and effect: if you do this, that happens. ", "dn16:1.31.6": "Buddhism promotes good neighborliness with all beings, seen and unseen. Making an offering to the local spirits helps create a positive and healthy sense of place. ", - "dn16:1.31.13": "At [an4.67:8.3]() a similar sentiment is expressed for animals. ", - "dn16:1.32.3": "The “ford” (_tittha_) is symbolic; those who forge a path to salvation are called _titthakara_, such as the six leading ascetics of [dn2](). Today there is a 5.7 km bridge at this crossing, which is appropriately called the Mahatma Gandhi Setu. ", - "dn16:1.33.2": "“Dinghy” translates _uḷumpa_. ", - "dn16:1.33.3": "In this stock phrase, we sometimes find _paccuṭṭhāsi_ (“landed”) and sometimes _pāturahosi_ (“reappeared”). ", - "dn16:1.34.3": "_Aṇṇavaṁ_ cannot mean “sea” here, since it is to be crossed with a bridge. ", - "dn16:2.1.2": "Koṭigāma lay a short distance from the Ganges. The Buddha’s stay here must therefore have followed the events of [sn47.14]() at Ukkacelā on the Vajjian bank of the Ganges, where he laments the passing of Sāriputta and Moggallāna. He would have heard of Sāriputta’s passing before then, while on the road from Nāḷandā to Pāṭaligāma, even though that is implausibly said to have happened at Sāvatthī ([sn47.13]()). ", - "dn16:2.2.1": "Also at [sn56.21](). ", - "dn16:2.5.2": "Ñātika (also spelled _nātika_, or _nādika_; Sanskrit _jñātṛka_; Prākrit _nāyika_) was the clan to which the Jain leader Mahāvīra (called Nāṭaputta, i.e. Ñātiputta) belonged. Here it is unusually spelled in plural, which means “the land of the Ñātika clan”. ", + "dn16:1.31.13": "At AN 4.67:8.3 a similar sentiment is expressed for animals. ", + "dn16:1.32.3": "The “ford” (tittha) is symbolic; those who forge a path to salvation are called titthakara, such as the six leading ascetics of DN 2. Today there is a 5.7 km bridge at this crossing, which is appropriately called the Mahatma Gandhi Setu. ", + "dn16:1.33.2": "“Dinghy” translates uḷumpa. ", + "dn16:1.33.3": "In this stock phrase, we sometimes find paccuṭṭhāsi (“landed”) and sometimes pāturahosi (“reappeared”). ", + "dn16:1.34.3": "Aṇṇavaṁ cannot mean “sea” here, since it is to be crossed with a bridge. ", + "dn16:2.1.2": "Koṭigāma lay a short distance from the Ganges. The Buddha’s stay here must therefore have followed the events of SN 47.14 at Ukkacelā on the Vajjian bank of the Ganges, where he laments the passing of Sāriputta and Moggallāna. He would have heard of Sāriputta’s passing before then, while on the road from Nāḷandā to Pāṭaligāma, even though that is implausibly said to have happened at Sāvatthī (SN 47.13). ", + "dn16:2.2.1": "Also at SN 56.21. ", + "dn16:2.5.2": "Ñātika (also spelled nātika, or nādika; Sanskrit jñātṛka; Prākrit nāyika) was the clan to which the Jain leader Mahāvīra (called Nāṭaputta, i.e. Ñātiputta) belonged. Here it is unusually spelled in plural, which means “the land of the Ñātika clan”. ", "dn16:2.5.5": "Here Ñātika is in singular and appears to be the name of a town. Thus Ñātika is first of all a name of a clan, then the land they live in, then their chief town. | Over a millennium previously, the Indus Valley Civilization had built cities of fired brick with standardized size and construction methods, but in the Buddha’s day most buildings were wood. This is the only brick building mentioned in the suttas; brick construction is also discussed in the Vinaya. ", - "dn16:2.6.2": "It is unprecedented to discuss the spiritual destinies of an entire town like this. Normally this question is only asked when specific individuals known to the Buddha have passed away. Likely the passage was created in the wake of the passing of Mahāvīra to show that even his own people were enthusiastic Buddhists. This portion of the text is also found at [sn55.8](). ", - "dn16:2.6.5": "[sn55.9]() inserts another series on a monk, nun, layman, and laywoman all called Asoka. ", - "dn16:2.6.6": "This portion of the text is at [sn55.10](). I spell names consistently with there. ", + "dn16:2.6.2": "It is unprecedented to discuss the spiritual destinies of an entire town like this. Normally this question is only asked when specific individuals known to the Buddha have passed away. Likely the passage was created in the wake of the passing of Mahāvīra to show that even his own people were enthusiastic Buddhists. This portion of the text is also found at SN 55.8. ", + "dn16:2.6.5": "SN 55.9 inserts another series on a monk, nun, layman, and laywoman all called Asoka. ", + "dn16:2.6.6": "This portion of the text is at SN 55.10. I spell names consistently with there. ", "dn16:2.7.12": "The suttas consistently depict lay folk as attaining the third stage of awakening, non-return, but not the highest stage of arahantship, except in rare cases on the deathbed. The tradition extended this by saying that if a lay person becomes an arahant, they must ordain or die that day, but this is not supported in the early texts. The point is not whether you receive an ordination, but whether you let go of attachments. ", - "dn16:2.7.15": "The commentary to the Saṁyutta attributes the large number of deaths to a recent plague (_ahivātaroga_, “viper’s breath disease”). This deadly contagion was known to kill off entire families ([Kd 1:50.1.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#50.1.1)). According to the commentaries, the same disease once afflicted Vesālī, prompting the teaching of the Ratanasutta ([snp2.1](), [kp6]()). ", - "dn16:2.8.1": "_Anacchariyaṁ_ (“hardly surprising”), literally “no wonder”. ", - "dn16:2.8.3": "Mirrors are for doing makeup ([dn1:1.16.2]()) or admiring oneself ([mn77:33.18]()), which a mendicant should not do ([Kd 15:2.4.1](https://suttacentral.net/pli-tv-kd15/en/brahmali#2.4.1)). In the Dhamma a mirror is for self-reflection ([mn61:8.2]()), while the mind is purified like polishing a mirror ([an3.70:13.4]()). ", - "dn16:2.9.1": "The four principles that follow are elsewhere identified as four factors of stream-entry ([an9.27]()). At [sn12.41](), understanding of dependent origination is included. ", - "dn16:2.9.3": "“Experiential” is _avecca_, literally “having undergone”. “Experiential confidence” is the faith of a stream-enterer, who has seen for themselves. ", + "dn16:2.7.15": "The commentary to the Saṁyutta attributes the large number of deaths to a recent plague (ahivātaroga, “viper’s breath disease”). This deadly contagion was known to kill off entire families (Kd 1:50.1.1). According to the commentaries, the same disease once afflicted Vesālī, prompting the teaching of the Ratanasutta (Snp 2.1, Kp 6). ", + "dn16:2.8.1": "Anacchariyaṁ (“hardly surprising”), literally “no wonder”. ", + "dn16:2.8.3": "Mirrors are for doing makeup (DN 1:1.16.2) or admiring oneself (MN 77:33.18), which a mendicant should not do (Kd 15:2.4.1). In the Dhamma a mirror is for self-reflection (MN 61:8.2), while the mind is purified like polishing a mirror (AN 3.70:13.4). ", + "dn16:2.9.1": "The four principles that follow are elsewhere identified as four factors of stream-entry (AN 9.27). At SN 12.41, understanding of dependent origination is included. ", + "dn16:2.9.3": "“Experiential” is avecca, literally “having undergone”. “Experiential confidence” is the faith of a stream-enterer, who has seen for themselves. ", "dn16:2.9.4": "They have experiential confidence in the Buddha as a teacher because they have followed his path and realized the results that he speaks of. ", "dn16:2.9.6": "A stream-enterer has direct experience of the four noble truths, so they have confirmed that the teaching is indeed realizable in this very life. ", - "dn16:2.9.8": "The suttas distinguish between two senses of Saṅgha. The “mendicant Saṅgha” (_bhikkhusaṅgha_) is the conventional community of monks and nuns. The “Saṅgha of disciples” (_sāvakasaṅgha_) is classified as fourfold according to the stages of awakening: stream-entry, once-return, non-return, and perfection. Each of these stages is further subdivided into those of the path who are practicing for realization and those of the fruit who have realized. These are referred to as “noble disciples”, four of the path and four of the fruit, making eight individuals in total. ", + "dn16:2.9.8": "The suttas distinguish between two senses of Saṅgha. The “mendicant Saṅgha” (bhikkhusaṅgha) is the conventional community of monks and nuns. The “Saṅgha of disciples” (sāvakasaṅgha) is classified as fourfold according to the stages of awakening: stream-entry, once-return, non-return, and perfection. Each of these stages is further subdivided into those of the path who are practicing for realization and those of the fruit who have realized. These are referred to as “noble disciples”, four of the path and four of the fruit, making eight individuals in total. ", "dn16:2.9.9": "This entails keeping the five precepts at a minimum. ", - "dn16:2.11.5": "Ambapālī means “protector of mangoes”. Here the text just says she had a “grove”, but it is identified as a mango grove below ([dn16:2.14.1]()). ", + "dn16:2.11.5": "Ambapālī means “protector of mangoes”. Here the text just says she had a “grove”, but it is identified as a mango grove below (DN 16:2.14.1). ", "dn16:2.12.2": "In some versions, the Buddha is said to have taught the monks mindfulness in anticipation of the arrival of the beautiful courtesan. ", - "dn16:2.12.4": "In the Gradual Training the mendicant “establishes mindfulness” to begin meditation. Here this practice is expanded, and in [dn22]() it is expanded even further. ", - "dn16:2.12.5": "The locative idiom _kāye kāyānupassī_ indicates that the meditator focuses on a particular aspect of body contemplation, such as observing the breath, awareness of the body parts, or reflection on the four elements. | “Rid of desire and aversion for the world” refers to clearing the mind through the previous practice of sense restraint. ", - "dn16:2.12.8": "_Dhammā_ here refers to the “principles” of cause and effect and the four noble truths which are understood by reflecting on the psychology of meditation itself. In this context _dhammā_ does not mean “mental objects” or “phenomena” or “mental qualities”. ", - "dn16:2.14.1": "A _gaṇikā_ was a trained entertainer and escort whose company commanded a high fee ([Kd 8:1.1.7](https://suttacentral.net/pli-tv-kd8/en/brahmali#1.1.7)). It was a respected position, as we see the city guild of Rājagaha, with King Bimbisāra’s blessing, appoint the young woman Sālavatī in a similar position ([Kd 8:1.2.13](https://suttacentral.net/pli-tv-kd8/en/brahmali#1.2.13)). ", - "dn16:2.15.3": "The text spends more time on the Vajjis’ appearance than on Ambapālī’s. At [thig15.1:12.1]() the nun Isidāsī recalls how she used to do the makeup for her husband every day, like his own personal beautician. ", - "dn16:2.16.1": "There are various reading for _paṭivaṭṭesi_. The commentary glosses with _pahari_ (“struck, collided”). ", - "dn16:2.16.3": "The derogatory indeclinable vocative _je_ is otherwise used of the “naughty maid” Kāḷī at [mn21:9.13](). “Wench” is a term meant to insult on the basis of servitude or promiscuity, so it seems appropriate. The Licchavis are not distinguishing themselves here; given their youth, wealth, licentiousness, and evident familiarity with Ambapālī, it seems safe to conclude that they had been her clients. ", - "dn16:2.16.6": "_Dassatha_ is second future plural of _dadāti_. The Vinaya parallel at [Kd 6:30.4.5](https://suttacentral.net/pli-tv-kd6/en/brahmali#30.4.5) uses optative forms instead. | “With provinces” is _sāhāraṁ_ (literally “with food”, commentary: _sajanapadaṁ_) refers to the holdings around the city that supplied food and other necessities. ", - "dn16:2.16.8": "Despite the context, _ambakā_ has no etymological relation to _amba_ (“mango”) but is a term for “woman, mother”, used here as a play on words. ", + "dn16:2.12.4": "In the Gradual Training the mendicant “establishes mindfulness” to begin meditation. Here this practice is expanded, and in DN 22 it is expanded even further. ", + "dn16:2.12.5": "The locative idiom kāye kāyānupassī indicates that the meditator focuses on a particular aspect of body contemplation, such as observing the breath, awareness of the body parts, or reflection on the four elements. | “Rid of desire and aversion for the world” refers to clearing the mind through the previous practice of sense restraint. ", + "dn16:2.12.8": "Dhammā here refers to the “principles” of cause and effect and the four noble truths which are understood by reflecting on the psychology of meditation itself. In this context dhammā does not mean “mental objects” or “phenomena” or “mental qualities”. ", + "dn16:2.14.1": "A gaṇikā was a trained entertainer and escort whose company commanded a high fee (Kd 8:1.1.7). It was a respected position, as we see the city guild of Rājagaha, with King Bimbisāra’s blessing, appoint the young woman Sālavatī in a similar position (Kd 8:1.2.13). ", + "dn16:2.15.3": "The text spends more time on the Vajjis’ appearance than on Ambapālī’s. At Thig 15.1:12.1 the nun Isidāsī recalls how she used to do the makeup for her husband every day, like his own personal beautician. ", + "dn16:2.16.1": "There are various reading for paṭivaṭṭesi. The commentary glosses with pahari (“struck, collided”). ", + "dn16:2.16.3": "The derogatory indeclinable vocative je is otherwise used of the “naughty maid” Kāḷī at MN 21:9.13. “Wench” is a term meant to insult on the basis of servitude or promiscuity, so it seems appropriate. The Licchavis are not distinguishing themselves here; given their youth, wealth, licentiousness, and evident familiarity with Ambapālī, it seems safe to conclude that they had been her clients. ", + "dn16:2.16.6": "Dassatha is second future plural of dadāti. The Vinaya parallel at Kd 6:30.4.5 uses optative forms instead. | “With provinces” is sāhāraṁ (literally “with food”, commentary: sajanapadaṁ) refers to the holdings around the city that supplied food and other necessities. ", + "dn16:2.16.8": "Despite the context, ambakā has no etymological relation to amba (“mango”) but is a term for “woman, mother”, used here as a play on words. ", "dn16:2.17.3": "", "dn16:2.19.7": "This demonstrates that a woman of Ambapālī’s profession could own land and control significant resources. ", - "dn16:2.19.8": "An _ārāma_ is a tended and pleasant ground, a “park”. Here it has previously been referred to as “grove” (_vana_) and “mango grove”. Usually in the suttas, however, it is a name for a place where monastics live. In English, monastics don’t live in parks, they live in monasteries. So once a place has been dedicated for the Saṅgha, I translate _ārāma_ as “monastery”. ", - "dn16:2.21.2": "Pali texts waver between _beluva_ (“wood apple”) and _veḷuva_ (from _veḷuvant_, “full of bamboo”). ", + "dn16:2.19.8": "An ārāma is a tended and pleasant ground, a “park”. Here it has previously been referred to as “grove” (vana) and “mango grove”. Usually in the suttas, however, it is a name for a place where monastics live. In English, monastics don’t live in parks, they live in monasteries. So once a place has been dedicated for the Saṅgha, I translate ārāma as “monastery”. ", + "dn16:2.21.2": "Pali texts waver between beluva (“wood apple”) and veḷuva (from veḷuvant, “full of bamboo”). ", "dn16:2.22.2": "The Buddha was travelling with a large retinue, which could become burdensome on a small village if they were to stay the three months of the rains residence. The texts note several monasteries and places to stay around Vesālī. ", - "dn16:2.23.4": "Here _upaṭṭhāka_ refers to the lay devotees. | _Apaloketi_ (“take leave”) also has a literal sense of “glance back”; both senses are found in the sutta (see [dn16:4.1.2]()). ", - "dn16:2.23.5": "“Life force” is _jīvitasaṅkhāra_ whereas below we find _āyusaṅkhāra_ ([dn16:3.10.1]()). They are evidently synonyms; [ps1.6:4.3]() refers to the three _jīvitasaṅkhāras_ from [mn43:24.2](), but there the text has _āyusaṅkhāra_. _Saṅkhāra_ could be interpreted here either as “volition” (“will to live”) or as “life force” (i.e. the vital energy that sustains life). Elsewhere, however, _āyusaṅkhāra_ clearly means “life force” ([sn20.6:3.2](), [mn43:23.1]()). ", - "dn16:2.24.5": "This is the first indication of Ānanda’s fragile emotional state in the days to come. | Read _diṭṭhā_ (= Sanskrit _diṣṭyā_), “fantastic, how fortunate”, per [dn26:21.9]() and [ja81:1.4](). ", - "dn16:2.24.7": "Previously the Buddha had spoken of “taking leave” of the Saṅgha, but here something more specific is meant. _Udāharati_ is typically used when a previously-mentioned matter (often unpleasant) is “brought up”, as at the monastic procedures for confession or invitation to admonish ([Kd 4:16.2.5](https://suttacentral.net/pli-tv-kd1/en/brahmali#16.2.5), [Kd 19:2.1.9](https://suttacentral.net/pli-tv-kd1/en/brahmali#2.1.9)). Ānanda is implying that there is some unfinished disciplinary business that needs attention. Despite the Buddha’s response, he did in fact go on to make a number of statements and rulings. ", + "dn16:2.23.4": "Here upaṭṭhāka refers to the lay devotees. | Apaloketi (“take leave”) also has a literal sense of “glance back”; both senses are found in the sutta (see DN 16:4.1.2). ", + "dn16:2.23.5": "“Life force” is jīvitasaṅkhāra whereas below we find āyusaṅkhāra (DN 16:3.10.1). They are evidently synonyms; Ps 1.6:4.3 refers to the three jīvitasaṅkhāras from MN 43:24.2, but there the text has āyusaṅkhāra. Saṅkhāra could be interpreted here either as “volition” (“will to live”) or as “life force” (i.e. the vital energy that sustains life). Elsewhere, however, āyusaṅkhāra clearly means “life force” (SN 20.6:3.2, MN 43:23.1). ", + "dn16:2.24.5": "This is the first indication of Ānanda’s fragile emotional state in the days to come. | Read diṭṭhā (= Sanskrit diṣṭyā), “fantastic, how fortunate”, per DN 26:21.9 and Ja 81:1.4. ", + "dn16:2.24.7": "Previously the Buddha had spoken of “taking leave” of the Saṅgha, but here something more specific is meant. Udāharati is typically used when a previously-mentioned matter (often unpleasant) is “brought up”, as at the monastic procedures for confession or invitation to admonish (Kd 4:16.2.5, Kd 19:2.1.9). Ānanda is implying that there is some unfinished disciplinary business that needs attention. Despite the Buddha’s response, he did in fact go on to make a number of statements and rulings. ", "dn16:2.25.1": "For forty-five years he had been teaching and supporting the community. ", "dn16:2.25.2": "A principle not followed by some contemporary Buddhist schools that harbor “secret teachings”. ", - "dn16:2.25.3": "“Closed fist of a teacher” is _ācariyamuṭṭhi_. ", - "dn16:2.25.5": "_Pariharissāmi_ needs careful parsing with regards to tenses. The general meaning is to “carry about” or “maintain, nurture”. The Buddha elsewhere had no qualms in saying that he “leads” the Saṅgha ([dn26:25.6](): _pariharāmi_), and if not him, Sāriputta and Moggallāna “should lead” ([mn67:13.7](): _parihareyyaṁ_). Devadatta ensured his downfall when he determined that he “shall lead” the Saṅgha ([an5.100:2.3](), [Kd 17:2.1.23](https://suttacentral.net/pli-tv-kd1/en/brahmali#2.1.23): _pariharissāmi_), a wording that the Buddha echoes here. Thus the future tense indicates not a simple indication that he will to lead it, but the determination to lead it in the future. By this point, the Buddha’s mind is already set on letting go. The Buddha is not saying that no-one should lead the Saṅgha, but that whoever leads it should address the issues. ", - "dn16:2.25.11": "Reading _veṭhanissayena_ following Brian Levman, *Vedhamissakena: Perils of the Transmission of the Buddhadhamma*, Canadian Journal of Buddhist Studies, Number Five, 2009. ", + "dn16:2.25.3": "“Closed fist of a teacher” is ācariyamuṭṭhi. ", + "dn16:2.25.5": "Pariharissāmi needs careful parsing with regards to tenses. The general meaning is to “carry about” or “maintain, nurture”. The Buddha elsewhere had no qualms in saying that he “leads” the Saṅgha (DN 26:25.6: pariharāmi), and if not him, Sāriputta and Moggallāna “should lead” (MN 67:13.7: parihareyyaṁ). Devadatta ensured his downfall when he determined that he “shall lead” the Saṅgha (AN 5.100:2.3, Kd 17:2.1.23: pariharissāmi), a wording that the Buddha echoes here. Thus the future tense indicates not a simple indication that he will to lead it, but the determination to lead it in the future. By this point, the Buddha’s mind is already set on letting go. The Buddha is not saying that no-one should lead the Saṅgha, but that whoever leads it should address the issues. ", + "dn16:2.25.11": "Reading veṭhanissayena following Brian Levman, Vedhamissakena: Perils of the Transmission of the Buddhadhamma, Canadian Journal of Buddhist Studies, Number Five, 2009. ", "dn16:2.25.12": "Compare Rig Veda 8.48.5: “As leather binds a chariot, soma knits my joints together.” The language is not particularly close, but it is possible the Buddha was alluding to this image, with meditation replacing soma. ", - "dn16:2.25.13": "The suttas say little about this meditation state. Its defining characteristic is that consciousness does not “follow after signs” (_nimittānusāri viññāṇaṁ_, eg. [an6.13:5.3]()). This is explained in [mn138:10.2]() as not being distracted or affected by the features of sense impressions. The mental unification (_ekattaṁ_) based on this practice is listed after the form (and formless) _jhānas_, so it is very advanced. It is nonetheless a conditioned state ([mn121:11.4]()), so it is possible that a mendicant might fall from it and disrobe ([an6.60:8.10]()). However it may also be used to describe the meditation of an arahant ([sn41.7:6.12]()). It seems that the Buddha relied on his mastery of this practice to focus attention away from the pain in his body. ", + "dn16:2.25.13": "The suttas say little about this meditation state. Its defining characteristic is that consciousness does not “follow after signs” (nimittānusāri viññāṇaṁ, eg. AN 6.13:5.3). This is explained in MN 138:10.2 as not being distracted or affected by the features of sense impressions. The mental unification (ekattaṁ) based on this practice is listed after the form (and formless) jhānas, so it is very advanced. It is nonetheless a conditioned state (MN 121:11.4), so it is possible that a mendicant might fall from it and disrobe (AN 6.60:8.10). However it may also be used to describe the meditation of an arahant (SN 41.7:6.12). It seems that the Buddha relied on his mastery of this practice to focus attention away from the pain in his body. ", "dn16:2.26.1": "This central theme of the Buddha’s teaching—that each of us is responsible for our own salvation—becomes even more important as the Buddha’s days grow short. ", - "dn16:2.26.8": "Read _tama(t)agge_ with _tama_ as superlative, literally “at the peak of the best”. ", + "dn16:2.26.8": "Read tama(t)agge with tama as superlative, literally “at the peak of the best”. ", "dn16:3.1.3": "This detail is often mentioned in texts of the Sarvāstivāda school, but rarely in Pali. ", - "dn16:3.3.1": "Normally _kappa_ as a period of time means “eon”, but the late canonical texts Kathāvatthu ([Kv 11.5](https://suttacentral.net/kv11.5)) and Milindapañha ([Mil 5.1.10](https://suttacentral.net/mil5.1.10)) argue that it means the “lifespan”, an interpretation followed by the commentaries. Support for this comes from [dn26:28.3](), which says that “long life” for a mendicant is the four bases of psychic power which enable you to remain for the _kappa_. Here it is surely talking about a full lifespan. Underlying this is the idea that in different epochs the “proper lifespan” varies; in the Buddha’s day it was one hundred years ([dn14:1.7.7]()). We can resolve the problem if we read _kappa_ here, not as a period of time, but as “proper, fitting”, i.e. the “proper” lifespan of a hundred years. ", - "dn16:3.4.3": "Here Ānanda’s mind is “as if” possessed (_yathā_), but in the Vinaya _yathā_ is missing: he is possessed ([Kd 21:1.10.17](https://suttacentral.net/pli-tv-kd1/en/brahmali#1.10.17)). Remember, Ānanda is telling this story about himself. ", + "dn16:3.3.1": "Normally kappa as a period of time means “eon”, but the late canonical texts Kathāvatthu (Kv 11.5) and Milindapañha (Mil 5.1.10) argue that it means the “lifespan”, an interpretation followed by the commentaries. Support for this comes from DN 26:28.3, which says that “long life” for a mendicant is the four bases of psychic power which enable you to remain for the kappa. Here it is surely talking about a full lifespan. Underlying this is the idea that in different epochs the “proper lifespan” varies; in the Buddha’s day it was one hundred years (DN 14:1.7.7). We can resolve the problem if we read kappa here, not as a period of time, but as “proper, fitting”, i.e. the “proper” lifespan of a hundred years. ", + "dn16:3.4.3": "Here Ānanda’s mind is “as if” possessed (yathā), but in the Vinaya yathā is missing: he is possessed (Kd 21:1.10.17). Remember, Ānanda is telling this story about himself. ", "dn16:3.7.1": "Māra is the Buddhist deity of death, sex, and delusion; his aim is to trap beings in transmigration. He appears in many guises, both real and metaphorical, throughout the canon, but this sequence is his only direct appearance in the Dīghanikāya. Here he feigns compassion, urging the Buddha to find his final peace; but he has an ulterior motive, for with the Buddha’s passing Māra’s job will be much easier. ", - "dn16:3.7.2": "_Parinibbāna_ means “extinguishment, quenching” as of a flame. Here it appears as both noun (“extinguishment”) and verb (“become extinguished”). It is not a particularly difficult term to translate. Linguistically it has nothing to do with “attachment”, so renderings such as “unbinding” are untenable. It should be translated rather than just keeping “Nibbāna”, not least because English resists verbifying adopted words, resulting in such constructions as “enter Nibbāna”, which reifies it in a way that the Pali does not. ", + "dn16:3.7.2": "Parinibbāna means “extinguishment, quenching” as of a flame. Here it appears as both noun (“extinguishment”) and verb (“become extinguished”). It is not a particularly difficult term to translate. Linguistically it has nothing to do with “attachment”, so renderings such as “unbinding” are untenable. It should be translated rather than just keeping “Nibbāna”, not least because English resists verbifying adopted words, resulting in such constructions as “enter Nibbāna”, which reifies it in a way that the Pali does not. ", "dn16:3.7.4": "Māra is citing the Buddha’s words for his own purpose. The Pali tradition does not say when this encounter took place, but the Sanskrit Sarvāstivāda Catuṣparisatsūtra places it shortly after the Buddha’s awakening. ", - "dn16:3.8.4": "This passage makes it clear that it was the Buddha’s intention from the beginning to establish an order of nuns (_bhikkhunī_). ", - "dn16:3.9.2": "This passage is the narrative inverse of the occasion when Brahmā begged the Buddha to teach ([sn6.1:5.5](), etc.). Throughout, the sutta artfully preserves a degree of narrative ambiguity. Here it almost appears as if the Buddha assents to passing away because of Māra’s request, although his intent was clear earlier. Māra’s reasoning, moreover, is based on the Buddha’s own words. ", - "dn16:3.9.3": "It seems that at this point, the Buddha is still spending the rains in Beluva village, from he would sometimes go to nearby Vesālī for alms, or to a local shrine for meditation. He left Vesālī only after holding a meeting for all the Saṅgha, which probably signified the completion of the rains ([dn16:4.1.2]()). If this reasoning is correct—and the text is not explicit—then he made this statement during the rains retreat. If, however, this reasoning is incorrect and we are already after the rains, it could not have been long after. Thus it is probably September/October, meaning that the final extinguishment was to take place in December/January. ", - "dn16:3.10.1": "The Cāpāla shrine is unknown outside of this context. The Udāna commentary says that it was named after the _yakkha_ who formerly lived there. Now, _cāpalla_ means “fickleness, propensity to tremble” and is from the same root as earth-“quake” (_bhumicāla_; _capala_ = _pacala_ via metathesis). It is no great leap to _cāpāla_. If this is correct, it suggests that the shrine was dedicated to an earth spirit who commanded earthquakes; a fitting setting for the events to follow. ", + "dn16:3.8.4": "This passage makes it clear that it was the Buddha’s intention from the beginning to establish an order of nuns (bhikkhunī). ", + "dn16:3.9.2": "This passage is the narrative inverse of the occasion when Brahmā begged the Buddha to teach (SN 6.1:5.5, etc.). Throughout, the sutta artfully preserves a degree of narrative ambiguity. Here it almost appears as if the Buddha assents to passing away because of Māra’s request, although his intent was clear earlier. Māra’s reasoning, moreover, is based on the Buddha’s own words. ", + "dn16:3.9.3": "It seems that at this point, the Buddha is still spending the rains in Beluva village, from he would sometimes go to nearby Vesālī for alms, or to a local shrine for meditation. He left Vesālī only after holding a meeting for all the Saṅgha, which probably signified the completion of the rains (DN 16:4.1.2). If this reasoning is correct—and the text is not explicit—then he made this statement during the rains retreat. If, however, this reasoning is incorrect and we are already after the rains, it could not have been long after. Thus it is probably September/October, meaning that the final extinguishment was to take place in December/January. ", + "dn16:3.10.1": "The Cāpāla shrine is unknown outside of this context. The Udāna commentary says that it was named after the yakkha who formerly lived there. Now, cāpalla means “fickleness, propensity to tremble” and is from the same root as earth-“quake” (bhumicāla; capala = pacala via metathesis). It is no great leap to cāpāla. If this is correct, it suggests that the shrine was dedicated to an earth spirit who commanded earthquakes; a fitting setting for the events to follow. ", "dn16:3.10.2": "Northern India lies in the shadow of the seismically active Alpide Belt, so the occurrence of earthquakes is realistic even if the causes are not scientific. ", - "dn16:3.10.4": "For this difficult verse, I generally follow Bhikkhu Bodhi’s long discussion in *Connected Discourses of the Buddha*, note 255 on the Mahāvagga. | _Sambhava_ means “production, creation”, and here I think it refers to the prolonging of life which the Buddha had just rejected. ", - "dn16:3.10.5": "_Bhavasaṅkhāra_ (“life force”) here is equivalent to _āyusaṅkhāra_ and _jīvitasaṅkhāra_. ", - "dn16:3.10.7": "_Attasambhava_ (“self-creation”) refers back to _sambhava_ in the first line. ", + "dn16:3.10.4": "For this difficult verse, I generally follow Bhikkhu Bodhi’s long discussion in Connected Discourses of the Buddha, note 255 on the Mahāvagga. | Sambhava means “production, creation”, and here I think it refers to the prolonging of life which the Buddha had just rejected. ", + "dn16:3.10.5": "Bhavasaṅkhāra (“life force”) here is equivalent to āyusaṅkhāra and jīvitasaṅkhāra. ", + "dn16:3.10.7": "Attasambhava (“self-creation”) refers back to sambhava in the first line. ", "dn16:3.13.3": "So far as it goes, this is a naturalistic explanation. The “water element” has the quality of softening, while the “air element” is traditionally understood as “movement”. Thus in modern terms this means, “When underground forces disturb a region of instability.” ", - "dn16:3.14.1": "The might of ascetics was legendary in ancient India (eg. [mn56:14.2]()). The meditation described here might be compared with the “dimensions of mastery” below ([dn16:3.25.1]()). ", - "dn16:3.15.1": "At [dn14:1.17.7]() and [mn123:7.6]() it is, rather, the entire galaxy that trembles, perhaps indicating that the enhanced miracle is a later development. ", + "dn16:3.14.1": "The might of ascetics was legendary in ancient India (eg. MN 56:14.2). The meditation described here might be compared with the “dimensions of mastery” below (DN 16:3.25.1). ", + "dn16:3.15.1": "At DN 14:1.17.7 and MN 123:7.6 it is, rather, the entire galaxy that trembles, perhaps indicating that the enhanced miracle is a later development. ", "dn16:3.17.1": "There are many accounts of the Buddha’s awakening in the suttas, but none, so far as I know, that mention an earthquake. ", - "dn16:3.18.1": "See [sn56.11:13.2](). ", - "dn16:3.20.1": "This refers to the Buddha’s death. The Pali here uses both _nibbāna_ and _parinibbāna_. Sometimes it is said that _nibbāna_ is the attainment of arahantship, while _parinibbāna_ is the death of an arahant, but this distinction is not consistently applied in the suttas. | Regarding _nibbānadhātuyā_ (“the element of extinguishment”), in Pali the case is ambiguous. It is sometimes translated “by means of” or “through”, which assumes the instrumental; but the Sanskrit is _nirvāṇadhātau_, which must be locative. ", - "dn16:3.21.1": "As at [an8.69](). The following series of “eight things” seems arbitrarily inserted here and breaks the flow of the narrative. They are absent from the Sanskrit Sarvāstivāda text edited by Waldschmidt, which goes directly to the conversation where Ānanda realizes that the Buddha is going to die. ", - "dn16:3.21.3": "These “assemblies” were formal deliberative meetings, not just gatherings. Thus “householders” here does not mean “lay folk” in apposition to “ascetics”; rather it means “home owners”. Some of these assemblies are depicted or alluded to in the Dīghanikāya. At [dn6:1.3](), brahmins assemble in Vesālī; while at [dn3:1.13.3](), Ambaṭṭha speaks of an assembly of Sakyans, who were aristocrats. At [dn18:12.1](), we get a glimpse of the proceedings at a meeting of the gods of the Thirty-Three. ", - "dn16:3.22.9": "There do not appear to be any records of this happening in the early texts, although that is perhaps to be expected. It does feel out of character for the Buddha, as normally he is very up front. The commentary says that this ruse was adopted so the Buddha could plant subtle seeds (_vāsanā_) for the future. ", - "dn16:3.24.1": "These are another way of describing the different experiences of _jhāna_. Also at [an8.65](), [an10.29:6.1](), [dn33:3.1.142](), [dn34:2.1.160](), and [mn77:23.1](). ", - "dn16:3.25.1": "“Perceiving form (_rūpa_) internally” refers to someone developing meditation based on an aspect of their own body, such as the breath or the parts of the body. The “forms” (_rūpā_) seen externally are the lights or other meditation phenomena that today are usually called _nimitta_. An “ugly” form is the mental image that arises in such contemplations as the parts of the body. A “beautiful” image arises from practices such as mindfulness of breathing. ", + "dn16:3.18.1": "See SN 56.11:13.2. ", + "dn16:3.20.1": "This refers to the Buddha’s death. The Pali here uses both nibbāna and parinibbāna. Sometimes it is said that nibbāna is the attainment of arahantship, while parinibbāna is the death of an arahant, but this distinction is not consistently applied in the suttas. | Regarding nibbānadhātuyā (“the element of extinguishment”), in Pali the case is ambiguous. It is sometimes translated “by means of” or “through”, which assumes the instrumental; but the Sanskrit is nirvāṇadhātau, which must be locative. ", + "dn16:3.21.1": "As at AN 8.69. The following series of “eight things” seems arbitrarily inserted here and breaks the flow of the narrative. They are absent from the Sanskrit Sarvāstivāda text edited by Waldschmidt, which goes directly to the conversation where Ānanda realizes that the Buddha is going to die. ", + "dn16:3.21.3": "These “assemblies” were formal deliberative meetings, not just gatherings. Thus “householders” here does not mean “lay folk” in apposition to “ascetics”; rather it means “home owners”. Some of these assemblies are depicted or alluded to in the Dīghanikāya. At DN 6:1.3, brahmins assemble in Vesālī; while at DN 3:1.13.3, Ambaṭṭha speaks of an assembly of Sakyans, who were aristocrats. At DN 18:12.1, we get a glimpse of the proceedings at a meeting of the gods of the Thirty-Three. ", + "dn16:3.22.9": "There do not appear to be any records of this happening in the early texts, although that is perhaps to be expected. It does feel out of character for the Buddha, as normally he is very up front. The commentary says that this ruse was adopted so the Buddha could plant subtle seeds (vāsanā) for the future. ", + "dn16:3.24.1": "These are another way of describing the different experiences of jhāna. Also at AN 8.65, AN 10.29:6.1, DN 33:3.1.142, DN 34:2.1.160, and MN 77:23.1. ", + "dn16:3.25.1": "“Perceiving form (rūpa) internally” refers to someone developing meditation based on an aspect of their own body, such as the breath or the parts of the body. The “forms” (rūpā) seen externally are the lights or other meditation phenomena that today are usually called nimitta. An “ugly” form is the mental image that arises in such contemplations as the parts of the body. A “beautiful” image arises from practices such as mindfulness of breathing. ", "dn16:3.27.1": "“Not perceiving form internally” refers to meditations such as the external elements, or the decaying of another’s body. ", - "dn16:3.29.1": "This is the meditation where one contemplates an external color, either a prepared disk or a natural phenomena such as the sky or a flower, which eventually gives rise to a “counterpart” image. Today such meditations are called _kasiṇa_ following the Visuddhimagga, but in the early texts _kasiṇa_ means “totality” and refers rather to the state of _samādhi_ that results. ", - "dn16:3.33.1": "Already encountered at [dn15:35.1](). ", + "dn16:3.29.1": "This is the meditation where one contemplates an external color, either a prepared disk or a natural phenomena such as the sky or a flower, which eventually gives rise to a “counterpart” image. Today such meditations are called kasiṇa following the Visuddhimagga, but in the early texts kasiṇa means “totality” and refers rather to the state of samādhi that results. ", + "dn16:3.33.1": "Already encountered at DN 15:35.1. ", "dn16:3.40.1": "Note that this is the idiom that Ānanda uses when directly quoting the Buddha. ", - "dn16:3.40.6": "“Misdeed” is _dukkaṭaṁ_. This term is familiar as the most minor class of offences in the Vinaya. Here we see an informal use of the term as something that has been wrongly done, rather than a legal violation. It is used in a similar way by Mākassapa at the First Council, who accuses Ānanda of several misdeeds. As a legal term, _dukkaṭa_ is late; the category of offences is not found in the Vinayas of the Mahāsaṅghika group of schools, which use _vinayatikkrama_ for a similar idea. ", + "dn16:3.40.6": "“Misdeed” is dukkaṭaṁ. This term is familiar as the most minor class of offences in the Vinaya. Here we see an informal use of the term as something that has been wrongly done, rather than a legal violation. It is used in a similar way by Mākassapa at the First Council, who accuses Ānanda of several misdeeds. As a legal term, dukkaṭa is late; the category of offences is not found in the Vinayas of the Mahāsaṅghika group of schools, which use vinayatikkrama for a similar idea. ", "dn16:3.41.1": "The Buddha goes on to list multiple places where he hinted to Ānanda, but the only record of such a conversation is at the Cāpāla Shrine. ", "dn16:3.42.1": "The following group of places are all near Rājagaha, and collectively illustrate the variety of dwellings and environs enjoyed by the mendicants practicing there. | The Gotama banyan tree shrine is mentioned only here. Gotama is a common name, and this shrine does not appear to have any connection with the Buddha. ", "dn16:3.42.2": "A cliff from which bandits were tossed as a means of execution. ", "dn16:3.42.3": "The Pali tradition says the First Council was held near the entrance to this cave (Dīpavaṁsa 4.19, Mahāvaṁsa 3.19, Samantapāsādikā Paṭhamamahāsaṅgītikathā). The Vinayas all agree that it was at Rājagaha, but traditions vary as to the exact location. ", - "dn16:3.42.4": "A large open area where Jains did their penances ([mn14:15.2]()) and the Buddha taught occasionally ([sn8.10]()), but it is most famous as the place the monks Godhika ([sn4.23]()) and Vakkali took their lives ([sn22.87]()). ", - "dn16:3.42.5": "Mentioned several times in the suttas as a pleasant place to meditate, it is notable as the site of the conversion of the Buddha’s chief layman disciple Anāthapiṇḍika ([sn10.8]()). But the most famous event there was when the Buddha moderated the monk Soṇa’s excessive striving ([an6.55]()). ", - "dn16:3.42.6": "The hot springs near Rājagaha were a popular place for monks to bathe, so much so that they prompted a rule ensuring that the monks did not monopolize the springs ([Bu Pc 57](https://suttacentral.net/pli-tv-bu-vb-pc57/en/brahmali)). They are still in use and just as popular as ever. ", - "dn16:3.42.7": "A personal gift of King Bimbisāra, this was the first permanent monastery offered to the Buddha and his Saṅgha ([Kd 1:22.17.3](https://suttacentral.net/pli-tv-kd1/en/brahmali#22.17.3)). ", - "dn16:3.42.9": "Mahākappina stayed here ([Kd 2:5.3.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#5.3.1)), and the Buddha rested there when his foot was first injured, apparently by Devadatta, before Jīvaka offered his mango grove ([sn1.38](), [sn4.13]()). ", - "dn16:3.45.1": "The following group of places are all in the Vajjian country near Vesālī. Whereas the varied sites around Rājagaha reflect the rugged terrain there, at Vesālī all the sites are tree-shrines, as the surrounding land is flat. [dn24:1.11.5]() indicates where they lay relative to Vesālī; the Udena shrine was to the east, and the next three to the south, west, and north respectively. | _Udena_ is an epithet of the “arising” sun (Rig Veda 1.48.7), although here it may have the sense “prosperity”. ", - "dn16:3.46.1": "Named after the local _yakkha_, to whom offerings would have been made. It could get cold enough to snow, prompting the Buddha to lay down a rule permitting three robes ([Kd 8:13.2.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#13.2.1)). A short but galaxy-shaking discourse was once taught there ([an3.125:0.3]()). ", - "dn16:3.46.2": "The Pali has _amba_ (“mango”) and _ambaka_ (“maiden”) as variants. The commentary supports the latter, saying it was named for seven legendary princesses of Varanasi in the time of Buddha Kassapa, all of whom went on to become great disciples of our Buddha. I made this translation on the small island of Qimei off the south coast of Taiwan, where there is a shrine to the “seven maidens” who gave the island its name. Stories of “seven maidens” are widespread in myth and folklore all over the world, including Aboriginal Dreamtime stories. The archetype descends from the constellation known in English as Pleiades and in Sanskrit as Kṛttikā. Since there are six main visible stars in the cluster today, the stories often tell of how the youngest of the seven sisters was lost. In the Buddhist telling this is Visākhā, the only sister not to become an arahant in this life. ", + "dn16:3.42.4": "A large open area where Jains did their penances (MN 14:15.2) and the Buddha taught occasionally (SN 8.10), but it is most famous as the place the monks Godhika (SN 4.23) and Vakkali took their lives (SN 22.87). ", + "dn16:3.42.5": "Mentioned several times in the suttas as a pleasant place to meditate, it is notable as the site of the conversion of the Buddha’s chief layman disciple Anāthapiṇḍika (SN 10.8). But the most famous event there was when the Buddha moderated the monk Soṇa’s excessive striving (AN 6.55). ", + "dn16:3.42.6": "The hot springs near Rājagaha were a popular place for monks to bathe, so much so that they prompted a rule ensuring that the monks did not monopolize the springs (Bu Pc 57). They are still in use and just as popular as ever. ", + "dn16:3.42.7": "A personal gift of King Bimbisāra, this was the first permanent monastery offered to the Buddha and his Saṅgha (Kd 1:22.17.3). ", + "dn16:3.42.9": "Mahākappina stayed here (Kd 2:5.3.1), and the Buddha rested there when his foot was first injured, apparently by Devadatta, before Jīvaka offered his mango grove (SN 1.38, SN 4.13). ", + "dn16:3.45.1": "The following group of places are all in the Vajjian country near Vesālī. Whereas the varied sites around Rājagaha reflect the rugged terrain there, at Vesālī all the sites are tree-shrines, as the surrounding land is flat. DN 24:1.11.5 indicates where they lay relative to Vesālī; the Udena shrine was to the east, and the next three to the south, west, and north respectively. | Udena is an epithet of the “arising” sun (Rig Veda 1.48.7), although here it may have the sense “prosperity”. ", + "dn16:3.46.1": "Named after the local yakkha, to whom offerings would have been made. It could get cold enough to snow, prompting the Buddha to lay down a rule permitting three robes (Kd 8:13.2.1). A short but galaxy-shaking discourse was once taught there (AN 3.125:0.3). ", + "dn16:3.46.2": "The Pali has amba (“mango”) and ambaka (“maiden”) as variants. The commentary supports the latter, saying it was named for seven legendary princesses of Varanasi in the time of Buddha Kassapa, all of whom went on to become great disciples of our Buddha. I made this translation on the small island of Qimei off the south coast of Taiwan, where there is a shrine to the “seven maidens” who gave the island its name. Stories of “seven maidens” are widespread in myth and folklore all over the world, including Aboriginal Dreamtime stories. The archetype descends from the constellation known in English as Pleiades and in Sanskrit as Kṛttikā. Since there are six main visible stars in the cluster today, the stories often tell of how the youngest of the seven sisters was lost. In the Buddhist telling this is Visākhā, the only sister not to become an arahant in this life. ", "dn16:3.46.3": "This was, obviously, a fertility shrine. ", - "dn16:3.46.4": "Previously mentioned as the place where the seven principles of non-decline were taught to the Licchavis. The meaning of Sārandada is obscure, but the commentary says it was taken over from an old shrine to a _yakkha_ of that name. I suspect, however, that _sāra_ here is to be connected with Sanskrit _sarpa_ (normally _sappa_ in Pali), making this a shrine of “snake-offerings” (_sāran-dada_), a popular practice in India to this day under the name _sarpabali_. ", - "dn16:3.48.7": "“Take back” is _paccāvamissati_, which has several variants. It occurs in [ja69]() and [ja509](), where it is the opposite of _vamati_, to “expel, vomit”. ", - "dn16:3.48.8": "This was the major Saṅgha residence near Vesālī. The Great Wood, according to the commentary, stretched as far as the Himalayas. Later tradition says that a town should have three woods: a “great wood” for wilderness (_mahāvana_); a “prosperity wood” for resources (_sirivana_); and an “ascetic wood” for spiritual practice (_tapovana_). ", - "dn16:3.49.2": "Compare the earlier request to gather all the mendicants around Rājagaha ([dn16:1.6.2]()). ", - "dn16:3.50.3": "Memorization was considered an essential basis for learning. In similar passages, we also find the injunction to “recite” the teachings, thus authorizing the recitation of the Buddha’s teachings after his death, which was later formalized in the Councils (_saṅgīti_). ", - "dn16:3.50.5": "These are the sets of practices later called the 37 _bodhiyapakkhiyā dhammā_, the “wings to awakening”. Here they are presented as an essential summary of the Buddha’s teachings. They form the backbone of the final book of the Saṁyuttanikāya, the Maggavagga (or Mahāvagga). It is likely that the Buddha was referring to the earliest recension of this text. ", + "dn16:3.46.4": "Previously mentioned as the place where the seven principles of non-decline were taught to the Licchavis. The meaning of Sārandada is obscure, but the commentary says it was taken over from an old shrine to a yakkha of that name. I suspect, however, that sāra here is to be connected with Sanskrit sarpa (normally sappa in Pali), making this a shrine of “snake-offerings” (sāran-dada), a popular practice in India to this day under the name sarpabali. ", + "dn16:3.48.7": "“Take back” is paccāvamissati, which has several variants. It occurs in Ja 69 and Ja 509, where it is the opposite of vamati, to “expel, vomit”. ", + "dn16:3.48.8": "This was the major Saṅgha residence near Vesālī. The Great Wood, according to the commentary, stretched as far as the Himalayas. Later tradition says that a town should have three woods: a “great wood” for wilderness (mahāvana); a “prosperity wood” for resources (sirivana); and an “ascetic wood” for spiritual practice (tapovana). ", + "dn16:3.49.2": "Compare the earlier request to gather all the mendicants around Rājagaha (DN 16:1.6.2). ", + "dn16:3.50.3": "Memorization was considered an essential basis for learning. In similar passages, we also find the injunction to “recite” the teachings, thus authorizing the recitation of the Buddha’s teachings after his death, which was later formalized in the Councils (saṅgīti). ", + "dn16:3.50.5": "These are the sets of practices later called the 37 bodhiyapakkhiyā dhammā, the “wings to awakening”. Here they are presented as an essential summary of the Buddha’s teachings. They form the backbone of the final book of the Saṁyuttanikāya, the Maggavagga (or Mahāvagga). It is likely that the Buddha was referring to the earliest recension of this text. ", "dn16:3.51.4": "This is perhaps the briefest summary possible of the Buddha’s teaching. The world as it is, and all the beings in it, are created and sustained through conditions. Since the conditions that sustain them are finite, the conditioned phenomena are also finite and must come to an end. Reflecting on this gives rise to gratitude for the life we have and the opportunities it grants us, and determination to live and practice dedicated to the realization of the unconditioned, Nibbana. ", - "dn16:3.51.9": "“Ripe old age” is _paripakko vayo_. ", - "dn16:3.51.15": "“Well-settled thoughts” is _susamāhitasaṅkappā_. Compare _asamāhitasaṅkappo_ at [an4.22:5.3](). ", - "dn16:4.1.2": "_Nāgāpalokitaṁ_ is the “elephant look”. There is a similar Sanskrit term _siṁhāvalokana_, the “lion look”, said to be the slow glance back that a lion makes as he leaves his kill. There is a nuance in meaning here, because while _apalokana_ literally means to “look back”, it is used in the sense to “take leave” before setting out on a journey. ", - "dn16:4.1.4": "_Bhaṇḍagāma_, where _bhaṇḍa_ means “wares”; it must have been a trading post. It seems the villages in this passage were named after their chief economic activity, so I translate them to highlight this pragmatic system. ", - "dn16:4.2.6": "This four also found at [an4.1:2.3]() and [an7.66:14.4](). ", + "dn16:3.51.9": "“Ripe old age” is paripakko vayo. ", + "dn16:3.51.15": "“Well-settled thoughts” is susamāhitasaṅkappā. Compare asamāhitasaṅkappo at AN 4.22:5.3. ", + "dn16:4.1.2": "Nāgāpalokitaṁ is the “elephant look”. There is a similar Sanskrit term siṁhāvalokana, the “lion look”, said to be the slow glance back that a lion makes as he leaves his kill. There is a nuance in meaning here, because while apalokana literally means to “look back”, it is used in the sense to “take leave” before setting out on a journey. ", + "dn16:4.1.4": "Bhaṇḍagāma, where bhaṇḍa means “wares”; it must have been a trading post. It seems the villages in this passage were named after their chief economic activity, so I translate them to highlight this pragmatic system. ", + "dn16:4.2.6": "This four also found at AN 4.1:2.3 and AN 7.66:14.4. ", "dn16:4.3.7": "Here the text refers to the Buddha in the third person; compare the previous set of verses in first person. Although the text states that these verses were spoken by the Buddha, it is possible that, as with many similar cases especially in the Aṅguttaranikāya, the verses were added by redactors. ", - "dn16:4.3.10": "Note the use of “extinguished” (_parinibbuto_) here while the Buddha is still alive. ", - "dn16:4.5.2": "_Hatthigāma_, probably a village which specialized in training elephants. ", - "dn16:4.5.3": "_Ambagāma_. ", - "dn16:4.5.4": "_Jambugāma_. ", - "dn16:4.5.5": "Departing from the economic naming scheme, here _bhoga_ does not mean “wealth”. Rather, the Bhogas were one of the clans of the Vajji Federation. ", - "dn16:4.7.3": "“Great references” is _mahāpadesa_; also at [an4.180](). A different set of four _mahāpadesas_ are [Kd 6:40.1.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#40.1.1), which provide criteria by which mendicants may judge what is and is not allowable. ", - "dn16:4.8.2": "The phrase used in the suttas when reporting a teaching heard directly from the Buddha, eg. [sn55.52:5.1](), [sn22.90:9.1](), [mn47:10.7](), etc. ", - "dn16:4.8.3": "_Dhamma_, _vinaya_, and _satthusāsana_ are used in the suttas in the general sense of the entirety of the Buddha’s teachings. In his advice to Mahāpajāpatī ([an8.53]()) and Upāli ([an7.83]()), they are said to be whatever conforms with letting go. A stream-enterer who is a lay person is grounded in them ([an6.16:7.2]()). They are more frequent in the Vinaya, being used as a general qualifier of a legitimate legal procedure ([Bu Pc 63:2.1.8](https://suttacentral.net/pli-tv-bu-vb-pc63/en/brahmali#2.1.8)). Due to this, the fact that there are three items, and the fact that _dhamma_ and _sutta_ are different words, we should not take _dhamma_ and _vinaya_ here as equivalent to _sutta_ and _vinaya_ below. Rather, they are a general claim to authenticity and do not specify particular texts. ", - "dn16:4.8.4": "As at [mn112:3.1]() and [dn29:18.4](). ", - "dn16:4.8.5": "It is tempting to assume that _sutta_ here means the Suttapiṭaka and _vinaya_ means the Vinayapiṭaka, or at least an earlier version of these texts; but this is not supported by tradition. The late canonical Netti explains _sutta_ as “the four noble truths” and _vinaya_ as “the removal of greed, hate, and delusion” ([ne6]()). The commentaries discuss many interpretations; ultimately they agree with the Netti for _vinaya_, but say _sutta_ means the entire Tipiṭaka. I think the Netti is correct: teachings should “fit in” with the four noble truths (like other footprints fit in to an elephant’s footprint, [mn28]()), and they should “be exhibited” in that the results of practice should be apparent (_sandiṭṭhika_). | “Memorize” (_uggahetvā_), because in an oral tradition a text is not learned until it is known by heart; such claims must be taken seriously. | “Fit into” is _osāreti_ or _otāreti_ per [an4.180](); the two words have a similar meaning, “to flow down into”. ", - "dn16:4.8.6": "The text has _ca_ (“and”) rather than _vā_ (“or”), which would be expected if they were to be found in one or other textual collection. This is urging that any teaching fits in with the fundamental principles of the four noble truths, and is effective in removing defilements. ", - "dn16:4.8.13": "The Pali text appears to say that one should remember the _mahāpadesa_, whereas the Sanskrit clearly says one should remember the passage (_ayaṁ dharmo’yaṁ vinaya idaṁ śāstuḥ śāsanam iti viditvā dhārayitavyāḥ_). It seems as if this pattern should underlie the Pali too, for if the passage is false, one “should reject it” (_chaḍḍeyyātha_). In the case of a correct passage we should expect a parallel injunction that one “should remember it” (_dhāreyyātha_). But if this applies to the _mahāpadesa_ there is no such injunction. Thus it seems as if the Sanskrit is correct here and the Pali corrupt. I restore it by reversing the order of the phrases. ", - "dn16:4.9.2": "Each of the four references is a little less solid than the previous. Here one hasn’t heard from the Buddha, but from the Saṅgha. The fact that one hears it from the Saṅgha implies a kind of formal group recitation such as a _saṅgīti_ or “council”. ", - "dn16:4.10.2": "Now one learns not from a unified Saṅgha, but from several learned elders. This is a stock description of learned mendicants (eg. [an3.20:6.2]()). | “Inheritors of the heritage” is _āgatāgamā_, where _āgama_ means “what has come down”, namely the scriptural heritage. _Āgama_ is a synonym for _nikāya_ in the sense of “collection of scripture”. | The “outlines” (_mātikā_, literally “matrix”) are the summary outlines of topics that served as seeds for the development of Abhidhamma. [dn16:3.50.5]() features one of the earliest of such lists, the 37 path factors that the Buddha “taught from his own direct knowledge”. These serve as outline for the section on the path in the Saṁyutta, from where they were adopted in various Abhidhamma texts such as the Vibhaṅga. ", + "dn16:4.3.10": "Note the use of “extinguished” (parinibbuto) here while the Buddha is still alive. ", + "dn16:4.5.2": "Hatthigāma, probably a village which specialized in training elephants. ", + "dn16:4.5.3": "Ambagāma. ", + "dn16:4.5.4": "Jambugāma. ", + "dn16:4.5.5": "Departing from the economic naming scheme, here bhoga does not mean “wealth”. Rather, the Bhogas were one of the clans of the Vajji Federation. ", + "dn16:4.7.3": "“Great references” is mahāpadesa; also at AN 4.180. A different set of four mahāpadesas are Kd 6:40.1.1, which provide criteria by which mendicants may judge what is and is not allowable. ", + "dn16:4.8.2": "The phrase used in the suttas when reporting a teaching heard directly from the Buddha, eg. SN 55.52:5.1, SN 22.90:9.1, MN 47:10.7, etc. ", + "dn16:4.8.3": "Dhamma, vinaya, and satthusāsana are used in the suttas in the general sense of the entirety of the Buddha’s teachings. In his advice to Mahāpajāpatī (AN 8.53) and Upāli (AN 7.83), they are said to be whatever conforms with letting go. A stream-enterer who is a lay person is grounded in them (AN 6.16:7.2). They are more frequent in the Vinaya, being used as a general qualifier of a legitimate legal procedure (Bu Pc 63:2.1.8). Due to this, the fact that there are three items, and the fact that dhamma and sutta are different words, we should not take dhamma and vinaya here as equivalent to sutta and vinaya below. Rather, they are a general claim to authenticity and do not specify particular texts. ", + "dn16:4.8.4": "As at MN 112:3.1 and DN 29:18.4. ", + "dn16:4.8.5": "It is tempting to assume that sutta here means the Suttapiṭaka and vinaya means the Vinayapiṭaka, or at least an earlier version of these texts; but this is not supported by tradition. The late canonical Netti explains sutta as “the four noble truths” and vinaya as “the removal of greed, hate, and delusion” (Ne 6). The commentaries discuss many interpretations; ultimately they agree with the Netti for vinaya, but say sutta means the entire Tipiṭaka. I think the Netti is correct: teachings should “fit in” with the four noble truths (like other footprints fit in to an elephant’s footprint, MN 28), and they should “be exhibited” in that the results of practice should be apparent (sandiṭṭhika). | “Memorize” (uggahetvā), because in an oral tradition a text is not learned until it is known by heart; such claims must be taken seriously. | “Fit into” is osāreti or otāreti per AN 4.180; the two words have a similar meaning, “to flow down into”. ", + "dn16:4.8.6": "The text has ca (“and”) rather than vā (“or”), which would be expected if they were to be found in one or other textual collection. This is urging that any teaching fits in with the fundamental principles of the four noble truths, and is effective in removing defilements. ", + "dn16:4.8.13": "The Pali text appears to say that one should remember the mahāpadesa, whereas the Sanskrit clearly says one should remember the passage (ayaṁ dharmo’yaṁ vinaya idaṁ śāstuḥ śāsanam iti viditvā dhārayitavyāḥ). It seems as if this pattern should underlie the Pali too, for if the passage is false, one “should reject it” (chaḍḍeyyātha). In the case of a correct passage we should expect a parallel injunction that one “should remember it” (dhāreyyātha). But if this applies to the mahāpadesa there is no such injunction. Thus it seems as if the Sanskrit is correct here and the Pali corrupt. I restore it by reversing the order of the phrases. ", + "dn16:4.9.2": "Each of the four references is a little less solid than the previous. Here one hasn’t heard from the Buddha, but from the Saṅgha. The fact that one hears it from the Saṅgha implies a kind of formal group recitation such as a saṅgīti or “council”. ", + "dn16:4.10.2": "Now one learns not from a unified Saṅgha, but from several learned elders. This is a stock description of learned mendicants (eg. AN 3.20:6.2). | “Inheritors of the heritage” is āgatāgamā, where āgama means “what has come down”, namely the scriptural heritage. Āgama is a synonym for nikāya in the sense of “collection of scripture”. | The “outlines” (mātikā, literally “matrix”) are the summary outlines of topics that served as seeds for the development of Abhidhamma. DN 16:3.50.5 features one of the earliest of such lists, the 37 path factors that the Buddha “taught from his own direct knowledge”. These serve as outline for the section on the path in the Saṁyutta, from where they were adopted in various Abhidhamma texts such as the Vibhaṅga. ", "dn16:4.11.2": "Finally the testimony of a single mendicant, which is the weakest of all. Nonetheless, the procedure is the same. ", - "dn16:4.11.15": "The parallel at [an4.180:9.11]() omits _dhāreyyāthā_, which I take to be the correct reading. See my note on _dhāreyyāthā_ at [dn16:4.8.13](). ", - "dn16:4.13.2": "Pāvā, a town of the Mallas, has more significance for this narrative than appears at first sight. It was, according to Buddhist texts, the place where Mahāvīra had recently died, plunging the Jains into chaos. (The Jains, however, say this was another Pāvā, east of Nāḷandā.) Pāvā became associated with especially ascetic monks: thirty Pāvā monks became awakened on hearing a particularly strong discourse ([sn15.13]()); Mahākassapa heard the news of the Buddha’s passing at Pāvā; and monks from Pāvā allied with monks of “Avanti and the south” arguing for strict Vinaya in the Second Council ([Kd 22:1.7.11](https://suttacentral.net/pli-tv-kd1/en/brahmali#1.7.11)). ", - "dn16:4.13.4": "This passage also at [ud8.5](). ", + "dn16:4.11.15": "The parallel at AN 4.180:9.11 omits dhāreyyāthā, which I take to be the correct reading. See my note on dhāreyyāthā at DN 16:4.8.13. ", + "dn16:4.13.2": "Pāvā, a town of the Mallas, has more significance for this narrative than appears at first sight. It was, according to Buddhist texts, the place where Mahāvīra had recently died, plunging the Jains into chaos. (The Jains, however, say this was another Pāvā, east of Nāḷandā.) Pāvā became associated with especially ascetic monks: thirty Pāvā monks became awakened on hearing a particularly strong discourse (SN 15.13); Mahākassapa heard the news of the Buddha’s passing at Pāvā; and monks from Pāvā allied with monks of “Avanti and the south” arguing for strict Vinaya in the Second Council (Kd 22:1.7.11). ", + "dn16:4.13.4": "This passage also at Ud 8.5. ", "dn16:4.13.5": "Cunda was apparently a metal-worker, which was an advanced form of technological craftsmanship. ", - "dn16:4.14.3": "This is, according to the commentary, preserved as the other discourse taught to Cunda, which deals with proper asceticism ([snp1.5]()). ", - "dn16:4.17.1": "The exact meaning of _sūkaramaddava_ is unclear. _Sūkara_ is “pig”, but some Chinese translations suggest the sense “mushroom”; and it is true that there are several names of plants or plant dishes that begin with _sūkara_ or other animals. At [dhp377](), flowers are described as _maddava_, meaning “overripe, withering on the vine”. It is a common practice to allow meat to sit for a while to become tender and “high” for extra flavor when cooked. But this can lead to a proliferation of dangerous bacteria unless properly cooked, and such seems to have been the case here. In any case, this disputed term is marginal in a consideration of meat-eating in early Buddhism, which is discussed more fully elsewhere. ", - "dn16:4.18.3": "If the Buddha knew the meal was dangerous, why ask to be served it? This is even more striking in light of the fact that it is a Vinaya offence to request fine food, including meat, and nowhere else is such a request recorded ([Bu Pc 39:2.10.1](https://suttacentral.net/pli-tv-bu-vb-pc39/en/brahmali#2.10.1)). Such narrative ambiguities serve to escalate a sense of wonder. ", + "dn16:4.14.3": "This is, according to the commentary, preserved as the other discourse taught to Cunda, which deals with proper asceticism (Snp 1.5). ", + "dn16:4.17.1": "The exact meaning of sūkaramaddava is unclear. Sūkara is “pig”, but some Chinese translations suggest the sense “mushroom”; and it is true that there are several names of plants or plant dishes that begin with sūkara or other animals. At Dhp 377, flowers are described as maddava, meaning “overripe, withering on the vine”. It is a common practice to allow meat to sit for a while to become tender and “high” for extra flavor when cooked. But this can lead to a proliferation of dangerous bacteria unless properly cooked, and such seems to have been the case here. In any case, this disputed term is marginal in a consideration of meat-eating in early Buddhism, which is discussed more fully elsewhere. ", + "dn16:4.18.3": "If the Buddha knew the meal was dangerous, why ask to be served it? This is even more striking in light of the fact that it is a Vinaya offence to request fine food, including meat, and nowhere else is such a request recorded (Bu Pc 39:2.10.1). Such narrative ambiguities serve to escalate a sense of wonder. ", "dn16:4.20.1": "The Buddha’s illness is sometimes diagnosed as mesenteric infarction. The Buddha’s body rejects the world of conditioned existence entirely. ", "dn16:4.20.6": "The commentary says that these verses were added by the elders at the Council. ", - "dn16:4.21.2": "The _saṅghāṭi_ (“outer robe” or “cloak”) is double-layered, and served both for warmth and as bedding. The Buddha has not recovered fully from his illness. ", + "dn16:4.21.2": "The saṅghāṭi (“outer robe” or “cloak”) is double-layered, and served both for warmth and as bedding. The Buddha has not recovered fully from his illness. ", "dn16:4.22.2": "The Buddha was an exemplary patient. He did not complain, but made his needs known clearly to his carer. ", "dn16:4.22.6": "It would seem that, since the Buddha was enduring his illness without complaint and with dignity, Ānanda did not fully realize how weak he has become. ", - "dn16:4.24.3": "The bowl (_patta_) was used both for eating and drinking. ", + "dn16:4.24.3": "The bowl (patta) was used both for eating and drinking. ", "dn16:4.26.1": "Pukkusa is not elsewhere mentioned. The reference to Āḷāra Kālāma recalls the narrative of the bodhisatta’s practices before awakening. There are several details that indicate the stories of the first part and the last part of the Buddha’s life were unified by such callbacks. We meet the Malla clan later on. ", "dn16:4.27.4": "In deep meditation the senses cease to function. ", - "dn16:4.27.13": "As were Mahāpajāpatī’s limbs ([an8.51]()). ", - "dn16:4.30.1": "A nearby town where the Buddha had stayed previously ([Kd 6:37.4.2](https://suttacentral.net/pli-tv-kd1/en/brahmali#37.4.2)). ", - "dn16:4.35.2": "_Siṅgī_ is ornamental gold which has been adulterated with copper or other lesser metals and hence is not pure. Elsewhere it is a metaphor for a “fraud”, and here too the merely ornamental color is introduced only to literally pale in comparison with the true gold of the Buddha. Note, however, that the Sanskrit has _suvarṇapītaṁ_, “golden yellow”. ", + "dn16:4.27.13": "As were Mahāpajāpatī’s limbs (AN 8.51). ", + "dn16:4.30.1": "A nearby town where the Buddha had stayed previously (Kd 6:37.4.2). ", + "dn16:4.35.2": "Siṅgī is ornamental gold which has been adulterated with copper or other lesser metals and hence is not pure. Elsewhere it is a metaphor for a “fraud”, and here too the merely ornamental color is introduced only to literally pale in comparison with the true gold of the Buddha. Note, however, that the Sanskrit has suvarṇapītaṁ, “golden yellow”. ", "dn16:4.38.2": "Closing the narrative circle with the story of awakening. ", "dn16:4.38.7": "The commentary says this verse was added by the senior monks at the Council. ", - "dn16:4.39.2": "Cundaka makes an abrupt appearance here. The diminutive ending _-ka_ indicates that this is the “novice Cunda” who was a carer for Sāriputta ([sn47.13:1.3]()), and who was a close associate of Ānanda ([dn29:2.1]()). Likely he was the second assistant here while Ānanda had other duties. The great disciple Mahācunda ([sn35.87:1.2]()), who later brought the Dhamma to the land of the Cetīs ([an6.46:1.2]()), was a different person. ", + "dn16:4.39.2": "Cundaka makes an abrupt appearance here. The diminutive ending -ka indicates that this is the “novice Cunda” who was a carer for Sāriputta (SN 47.13:1.3), and who was a close associate of Ānanda (DN 29:2.1). Likely he was the second assistant here while Ānanda had other duties. The great disciple Mahācunda (SN 35.87:1.2), who later brought the Dhamma to the land of the Cetīs (AN 6.46:1.2), was a different person. ", "dn16:4.41.1": "These verses were also added at the Council according to the commentary. ", - "dn16:4.41.7": "Adopt PTS and BJT reading _satthā pavattā_. ", - "dn16:4.42.3": "The text addresses Cunda with the respectful _āvuso_. ", + "dn16:4.41.7": "Adopt PTS and BJT reading satthā pavattā. ", + "dn16:4.42.3": "The text addresses Cunda with the respectful āvuso. ", "dn16:4.42.8": "Again, the narrative circle. ", - "dn16:4.42.12": "The text uses _āyasmā_ here for Cunda, as does the Sanskrit, whereas it is normally reserved for mendicants (see below, [dn16:6.2.1]()). ", + "dn16:4.42.12": "The text uses āyasmā here for Cunda, as does the Sanskrit, whereas it is normally reserved for mendicants (see below, DN 16:6.2.1). ", "dn16:4.43.2": "This became a point of discussion in later Buddhism: can it be that the merit of a gift grows after it is given? ", "dn16:5.1.2": "Known today as Kushinagar, it is a popular site for pilgrims, with many ancient stupas, Buddha images, and a peaceful park for meditation. ", "dn16:5.1.7": "Normally when the Buddha lies down, his mind is focused on getting up. But now he knows that he will not rise again. ", - "dn16:5.2.1": "Sal trees blossom in April/May. This detail agrees with the Buddha’s final extinguishment in December/January, rather than in May (Vesak) as is currently celebrated (see note to [dn16:3.9.3]()). ", - "dn16:5.3.9": "This calls back to the description of the fourfold assembly in the Māra section above ([dn16:3.7.4]()). ", + "dn16:5.2.1": "Sal trees blossom in April/May. This detail agrees with the Buddha’s final extinguishment in December/January, rather than in May (Vesak) as is currently celebrated (see note to DN 16:3.9.3). ", + "dn16:5.3.9": "This calls back to the description of the fourfold assembly in the Māra section above (DN 16:3.7.4). ", "dn16:5.3.10": "This kind of narrative elevation is characteristic of the Buddha’s teaching. He did not try to deny or eliminate any belief in the miraculous, or in the power of devotion, but rather to show that such things were of limited worth compared with practice. ", - "dn16:5.4.1": "Like Cundaka above, Upavāna shares the duties of an attendant with Ānanda; at [dn29:41.1]() he is also fanning the Buddha. At [an5.166](), Ānanda goes to Upavāna for support when he feels he has disappointed the Buddha. ", - "dn16:5.4.5": "In [sn7.13]() Upavāna fetched hot water and molasses for the Buddha, an event he remembered in his own verses at [thag2.33](). ", - "dn16:5.5.8": "For this usage of _phuṭo_, see [an3.56:1.3](). ", - "dn16:5.6.2": "Read _chinnaṁpādaṁ viya papatanti_. ", - "dn16:5.6.3": "The Buddha as “eye” evokes the common (eg. Rig Veda 1.164.14, 5.40.8, 5.59.5, 10.10.9) Vedic image of the Sun as the “eye of all” (_viśvacakṣāḥ_, 7.63.1), the “eye” for “eyes to see” (10.158.4), moving as an unaging wheel through the sky (1.164.14). See [snp3.9:11.1]() = [mn98:7.23](). | Pali has _cakkhuṁ loke_ (“eye in the world”), Sanskrit has _cakṣur lokasya_ (“eye of the world”). ", + "dn16:5.4.1": "Like Cundaka above, Upavāna shares the duties of an attendant with Ānanda; at DN 29:41.1 he is also fanning the Buddha. At AN 5.166, Ānanda goes to Upavāna for support when he feels he has disappointed the Buddha. ", + "dn16:5.4.5": "In SN 7.13 Upavāna fetched hot water and molasses for the Buddha, an event he remembered in his own verses at Thag 2.33. ", + "dn16:5.5.8": "For this usage of phuṭo, see AN 3.56:1.3. ", + "dn16:5.6.2": "Read chinnaṁpādaṁ viya papatanti. ", + "dn16:5.6.3": "The Buddha as “eye” evokes the common (eg. Rig Veda 1.164.14, 5.40.8, 5.59.5, 10.10.9) Vedic image of the Sun as the “eye of all” (viśvacakṣāḥ, 7.63.1), the “eye” for “eyes to see” (10.158.4), moving as an unaging wheel through the sky (1.164.14). See Snp 3.9:11.1 = MN 98:7.23. | Pali has cakkhuṁ loke (“eye in the world”), Sanskrit has cakṣur lokasya (“eye of the world”). ", "dn16:5.6.7": "These two reactions—grief and equanimity—are depicted often in Buddhist art and narrative. They stimulated the two poles of development of the Buddhist community. The devotional tradition, feeling the need for an emotional connection with the Teacher, developed art, story, and doctrines to, as it were, keep him alive, resulting in the Jātakas and the Bodhisattva doctrine. A cooler, rational tradition developed a comprehensive system analyzing the impermanence of “conditions”, leading to the Abhidhamma. ", - "dn16:5.7.1": "As for example at [mn24:2.1](). ", - "dn16:5.7.2": "_Manobhāvanīya_ is explained in the commentaries as “those who, when seen, cause the mind to grow in what is skillful.” ", - "dn16:5.8.1": "These four sites are the primary destinations of modern Buddhist pilgrims in India. | _Saṁvejanīa_ is “stirring, provoking inspiration or urgency” such as when seeing an astonishing, disturbing, or amazing sight. ", - "dn16:5.8.3": "Lumbinī in modern Nepal, which today is a well-maintained and quiet place for devotion and meditation. The site is marked with an Ashokan pillar dated perhaps 150 years after this time. On the pillar is inscribed in Brahmī characters _hida bhagavaṃ jāte ti_, which is a direct quote in Māgadhī of the Pali phrase here, _idha tathāgato jāto ti_. (_Tathāgata_ “realized one” is how the Buddha referred to himself, while _bhagavā_ “blessed one” is how his followers referred to him.) This is the oldest direct quote from the early canon preserved in the archaeological record. ", + "dn16:5.7.1": "As for example at MN 24:2.1. ", + "dn16:5.7.2": "Manobhāvanīya is explained in the commentaries as “those who, when seen, cause the mind to grow in what is skillful.” ", + "dn16:5.8.1": "These four sites are the primary destinations of modern Buddhist pilgrims in India. | Saṁvejanīa is “stirring, provoking inspiration or urgency” such as when seeing an astonishing, disturbing, or amazing sight. ", + "dn16:5.8.3": "Lumbinī in modern Nepal, which today is a well-maintained and quiet place for devotion and meditation. The site is marked with an Ashokan pillar dated perhaps 150 years after this time. On the pillar is inscribed in Brahmī characters hida bhagavaṃ jāte ti, which is a direct quote in Māgadhī of the Pali phrase here, idha tathāgato jāto ti. (Tathāgata “realized one” is how the Buddha referred to himself, while bhagavā “blessed one” is how his followers referred to him.) This is the oldest direct quote from the early canon preserved in the archaeological record. ", "dn16:5.8.4": "Bodhgaya in modern Bihar, which is called Uruvelā in the Pali texts. It is a bustling center for pilgrims from all over the Buddhist world, at the center of which is the great stupa next to the Bodhi tree. ", - "dn16:5.8.5": "Isipatana is modern Sarnath, in the northern part of Varanasi on the Ganges. In the temple next to the park, the first sermon is recited every night. | Note the passive voice, whereas the parallel at [an4.118]() is active. ", - "dn16:5.9.1": "This passage is absent from the Sanskrit parallel and it is probably a late interpolation. Ānanda was handsome, and many stories of his encounters with women are preserved, for example at [Bu Pc 41:1.1.5](https://suttacentral.net/pli-tv-bu-vb-pc41/en/brahmali#1.1.5). ", - "dn16:5.9.2": "As it stands, this appears to contradict [mn152:2.10](), where the Buddha ridicules the idea that sense restraint implies not seeing. The commentary, however, explains it as not looking at a woman who is standing in the doorway of a monk’s hut, so as not to give rise to lust. Thus it restricts this apparently general rule to an unusually intimate encounter. ", - "dn16:5.9.3": "The verb changes from _paṭipajjāma_ (first person plural) to _paṭipajjitabbaṁ_ (future passive participle), a shift that mirrors the following passage regarding the funeral proceedings. There, the shift to future passive participle indicates that the subject is the lay folk who carry out the funeral, whereas here that does not apply. This suggests that this passage has been derived from that later passage. ", - "dn16:5.9.4": "The commentary refers to [an5.55:6.5](), which speaks of chatting alone in private with a woman, a circumstance also dealt with in [Bu Pc 45](https://suttacentral.net/pli-tv-bu-vb-pc45/en/brahmali). ", + "dn16:5.8.5": "Isipatana is modern Sarnath, in the northern part of Varanasi on the Ganges. In the temple next to the park, the first sermon is recited every night. | Note the passive voice, whereas the parallel at AN 4.118 is active. ", + "dn16:5.9.1": "This passage is absent from the Sanskrit parallel and it is probably a late interpolation. Ānanda was handsome, and many stories of his encounters with women are preserved, for example at Bu Pc 41:1.1.5. ", + "dn16:5.9.2": "As it stands, this appears to contradict MN 152:2.10, where the Buddha ridicules the idea that sense restraint implies not seeing. The commentary, however, explains it as not looking at a woman who is standing in the doorway of a monk’s hut, so as not to give rise to lust. Thus it restricts this apparently general rule to an unusually intimate encounter. ", + "dn16:5.9.3": "The verb changes from paṭipajjāma (first person plural) to paṭipajjitabbaṁ (future passive participle), a shift that mirrors the following passage regarding the funeral proceedings. There, the shift to future passive participle indicates that the subject is the lay folk who carry out the funeral, whereas here that does not apply. This suggests that this passage has been derived from that later passage. ", + "dn16:5.9.4": "The commentary refers to AN 5.55:6.5, which speaks of chatting alone in private with a woman, a circumstance also dealt with in Bu Pc 45. ", "dn16:5.9.5": "Ānanda does not hesitate to let the Buddha know he has no intention of following his advice. ", - "dn16:5.9.6": "The commentary says, quoting [sn35.127:1.6](), that when a woman has sincere motivations, one should speak while thinking of them as a mother, a sister, or a daughter. ", - "dn16:5.10.1": "“Corpse” is _sarīra_. ", - "dn16:5.10.2": "For _abyāvaṭā_ (“don’t get involved”), compare _samaṇena bhavitabbaṁ abyāvaṭena_ (“a monastic shouldn’t get involved” (in domestic matters)) at [Bu Ss 5:1.3.34](https://suttacentral.net/pli-tv-bu-vb-ss5/en/brahmali#1.3.34). ", - "dn16:5.10.3": "Read _sadatthe_ (“own goal”) rather than _sāratthe_ (“essential goal”). ", - "dn16:5.11.5": "An iron case was also used for Queen Bhaddā’s body at [an5.50:1.6](). The second iron case does not “enclose” the first; rather it “crooks” (_paṭikujjati_) like a lid to “close it up”. ", - "dn16:5.12.8": "“Independent Buddhas” are sages who discover the Dhamma and are awakened independently, but who do not themselves go on to found a dispensation or establish a monastic order. Text has _paccekasambuddho_ rather than the usual _paccekabuddho_. ", + "dn16:5.9.6": "The commentary says, quoting SN 35.127:1.6, that when a woman has sincere motivations, one should speak while thinking of them as a mother, a sister, or a daughter. ", + "dn16:5.10.1": "“Corpse” is sarīra. ", + "dn16:5.10.2": "For abyāvaṭā (“don’t get involved”), compare samaṇena bhavitabbaṁ abyāvaṭena (“a monastic shouldn’t get involved” (in domestic matters)) at Bu Ss 5:1.3.34. ", + "dn16:5.10.3": "Read sadatthe (“own goal”) rather than sāratthe (“essential goal”). ", + "dn16:5.11.5": "An iron case was also used for Queen Bhaddā’s body at AN 5.50:1.6. The second iron case does not “enclose” the first; rather it “crooks” (paṭikujjati) like a lid to “close it up”. ", + "dn16:5.12.8": "“Independent Buddhas” are sages who discover the Dhamma and are awakened independently, but who do not themselves go on to found a dispensation or establish a monastic order. Text has paccekasambuddho rather than the usual paccekabuddho. ", "dn16:5.12.12": "This refers to the “eight individuals” who make up the “Saṅgha of disciples”, namely those who have achieved the four stages of awakening and those on the path. ", "dn16:5.12.17": "In contrast with Ajātasattu. ", - "dn16:5.13.1": "Like Queen Subhaddā, wife of Mahāsudassana, at [dn17:2.8.7]() and [dn17:2.12.1](). | _Kapisīsa_ is door-jamb, not lintel. | For _vihāra_ (“building”) the commentary has “pavilion” (_maṇḍalamāla_), which may have been a temporary construction for the occasion (compare [mn92:4.6]()). ", + "dn16:5.13.1": "Like Queen Subhaddā, wife of Mahāsudassana, at DN 17:2.8.7 and DN 17:2.12.1. | Kapisīsa is door-jamb, not lintel. | For vihāra (“building”) the commentary has “pavilion” (maṇḍalamāla), which may have been a temporary construction for the occasion (compare MN 92:4.6). ", "dn16:5.13.2": "At this point Ānanda was a stream-enterer. ", "dn16:5.14.2": "When admonishing Ānanda, the Buddha first gently but firmly restrains him, then gives words of support and encouragement. ", - "dn16:5.14.5": "The phrase “undivided and limitless” (_advayena appamāṇena_) normally describes _kasiṇa_ meditation ([an10.25:1.3]()); here it is also found in the Sanskrit: _ānanda maitreṇa kāyakarmaṇā hitena sukhenādvayenāpramāṇena_. ", + "dn16:5.14.5": "The phrase “undivided and limitless” (advayena appamāṇena) normally describes kasiṇa meditation (AN 10.25:1.3); here it is also found in the Sanskrit: ānanda maitreṇa kāyakarmaṇā hitena sukhenādvayenāpramāṇena. ", "dn16:5.14.6": "On the eve of the First Council—in about six months time—Ānanda devoted himself to meditation and achieved arahantship. ", - "dn16:5.15.2": "The same is said regarding the chief disciples Sāriputta and Moggallāna at [sn47.14:2.4]() and regarding assemblies of deities at [dn20:4.3](). ", - "dn16:5.15.6": "_Tittha_, literally “ford”, is a path to salvation, used as a term for a non-Buddhist “religion”. _Titthakara_ is a “religious founder”; _titthiya_ is a “monastic of (another) religion” (for example at [Bu NP 22:1.2.5](https://suttacentral.net/pli-tv-bu-vb-np22/en/brahmali#1.2.5)); _titthiyasāvaka_ is a “disciple of a monastic of (another) religion”. ", - "dn16:5.16.1": "As at [an4.130:6.4](). Ānanda was in awe of the “incredible and amazing” qualities of the Buddha, and spoke of them often. Here, when Ānanda is at his most vulnerable, the Buddha turns the teaching around, pointing out that Ānanda is incredible and amazing too. ", + "dn16:5.15.2": "The same is said regarding the chief disciples Sāriputta and Moggallāna at SN 47.14:2.4 and regarding assemblies of deities at DN 20:4.3. ", + "dn16:5.15.6": "Tittha, literally “ford”, is a path to salvation, used as a term for a non-Buddhist “religion”. Titthakara is a “religious founder”; titthiya is a “monastic of (another) religion” (for example at Bu NP 22:1.2.5); titthiyasāvaka is a “disciple of a monastic of (another) religion”. ", + "dn16:5.16.1": "As at AN 4.130:6.4. Ānanda was in awe of the “incredible and amazing” qualities of the Buddha, and spoke of them often. Here, when Ānanda is at his most vulnerable, the Buddha turns the teaching around, pointing out that Ānanda is incredible and amazing too. ", "dn16:5.16.16": "This anticipates the story to follow. ", - "dn16:5.17.4": "Campā, Rājagaha, Sāvatthī, and Kosambī were the capitals of Aṅga, Magadha, Kosala, and Vaccha respectively. Sāketa was the former capital of Kosala. Varanasi was formerly the capital of Kāsi, but at this time was contested by Kosala and Magadha, and had recently been won from Ajātasattu ([sn3.14](), [sn3.15]()). ", - "dn16:5.18.1": "This story is also found in [dn17](). It seems that the Pali tradition extracted the story and greatly expanded it in an independent long discourse, whereas the Sanskrit tradition kept it at a more moderate length within the Mahāparinirvāṇasūtra itself. ", - "dn16:5.18.2": "Kusāvatī features in the Kusajātaka [ja531](), where the ugly but wise prince Kusa, son of the legendary Okkāka, wins the hand of the radiant Pabhāvatī. The Rāmāyaṇa also tells the story of a Kusa, son of Rāma, who ruled the city of Kusāvatī, although this city was located far to the south in the Vindhya ranges. Both stories are united by the detail that _kusa_ grass, a prominent feature of Vedic ritual, ensured the kingly lineage. ", - "dn16:5.18.3": "A “league” (_yojana_) is usually estimated at between seven and twelve kilometers. By way of comparison, even at its greatest extent under Ashoka, Pāṭaliputta was less than a league per side, so the dimensions of Kusāvatī here are strictly legendary. ", - "dn16:5.18.5": "According to [dn32](), Āḷakamandā was one of the many cities of Kuvera in Uttarakuru. ", - "dn16:5.19.2": "Vāseṭṭha is a Vedic priestly clan. The Mallas adopted the name of their priest’s lineage, which was the normal custom for initiated _khattiyas_. Other examples in the Pali are Saccaka who is called Aggivessana ([mn35:4.2]()), and the Buddha and his family who are called Gotama. ", - "dn16:5.19.6": "_Attadutiyo_ “with self as second” is also at [mn146:4.6]() where Nandaka visits the nuns. Sanskrit has _bhikṣuṇā paścācchramaṇena_ (“with a mendicant as accompanying ascetic”). It was apparently evening (the “wrong time”, _vikāla_), when it is inappropriate for a monk to be wandering the town alone. ", + "dn16:5.17.4": "Campā, Rājagaha, Sāvatthī, and Kosambī were the capitals of Aṅga, Magadha, Kosala, and Vaccha respectively. Sāketa was the former capital of Kosala. Varanasi was formerly the capital of Kāsi, but at this time was contested by Kosala and Magadha, and had recently been won from Ajātasattu (SN 3.14, SN 3.15). ", + "dn16:5.18.1": "This story is also found in DN 17. It seems that the Pali tradition extracted the story and greatly expanded it in an independent long discourse, whereas the Sanskrit tradition kept it at a more moderate length within the Mahāparinirvāṇasūtra itself. ", + "dn16:5.18.2": "Kusāvatī features in the Kusajātaka Ja 531, where the ugly but wise prince Kusa, son of the legendary Okkāka, wins the hand of the radiant Pabhāvatī. The Rāmāyaṇa also tells the story of a Kusa, son of Rāma, who ruled the city of Kusāvatī, although this city was located far to the south in the Vindhya ranges. Both stories are united by the detail that kusa grass, a prominent feature of Vedic ritual, ensured the kingly lineage. ", + "dn16:5.18.3": "A “league” (yojana) is usually estimated at between seven and twelve kilometers. By way of comparison, even at its greatest extent under Ashoka, Pāṭaliputta was less than a league per side, so the dimensions of Kusāvatī here are strictly legendary. ", + "dn16:5.18.5": "According to DN 32, Āḷakamandā was one of the many cities of Kuvera in Uttarakuru. ", + "dn16:5.19.2": "Vāseṭṭha is a Vedic priestly clan. The Mallas adopted the name of their priest’s lineage, which was the normal custom for initiated khattiyas. Other examples in the Pali are Saccaka who is called Aggivessana (MN 35:4.2), and the Buddha and his family who are called Gotama. ", + "dn16:5.19.6": "Attadutiyo “with self as second” is also at MN 146:4.6 where Nandaka visits the nuns. Sanskrit has bhikṣuṇā paścācchramaṇena (“with a mendicant as accompanying ascetic”). It was apparently evening (the “wrong time”, vikāla), when it is inappropriate for a monk to be wandering the town alone. ", "dn16:5.20.1": "Evidently the Mallas, like the Vajjis, met frequently. ", - "dn16:5.23.1": "This is the second Subhadda we have met in this discourse, the first being a deceased devotee of Ñātika ([dn16:2.6.13]()). The corrupt monk who, after the Buddha’s death, urges the rejection of the Vinaya rules is another person of the same name ([dn16:6.20.1]()). The Mahāsudassanasutta also features a Queen Subhaddā ([dn17:2.5.9]()). ", - "dn16:5.26.4": "While some such as Mahāvīra the Ñātika ([mn14:17.2]()) and Pūraṇa Kassapa ([an9.38:2.1]()) claimed to have direct knowledge, others such as Ajita Kesakambala denied that such knowledge was possible ([dn2:23.2]()). ", - "dn16:5.26.5": "The Buddha responded the same way when asked this question by the brahmin Piṅgalakoccha ([mn30:2.6]()), and to a similar question at [an9.38:3.2](). ", - "dn16:5.27.1": "The four ascetics are defined at [an4.241:1.1]() as those on the four paths. ", + "dn16:5.23.1": "This is the second Subhadda we have met in this discourse, the first being a deceased devotee of Ñātika (DN 16:2.6.13). The corrupt monk who, after the Buddha’s death, urges the rejection of the Vinaya rules is another person of the same name (DN 16:6.20.1). The Mahāsudassanasutta also features a Queen Subhaddā (DN 17:2.5.9). ", + "dn16:5.26.4": "While some such as Mahāvīra the Ñātika (MN 14:17.2) and Pūraṇa Kassapa (AN 9.38:2.1) claimed to have direct knowledge, others such as Ajita Kesakambala denied that such knowledge was possible (DN 2:23.2). ", + "dn16:5.26.5": "The Buddha responded the same way when asked this question by the brahmin Piṅgalakoccha (MN 30:2.6), and to a similar question at AN 9.38:3.2. ", + "dn16:5.27.1": "The four ascetics are defined at AN 4.241:1.1 as those on the four paths. ", "dn16:5.27.2": "While many aspects of the eightfold path are shared with others, some details may be missing (such as not-self or Nibbāna), while others are added (such as the belief in the efficacy of rituals, an eternal soul, or a creator god). ", "dn16:5.27.4": "The Buddha points to the mendicants who have gathered there. ", "dn16:5.27.5": "This is the only place in the early texts where the Buddha identifies his age when going forth. ", - "dn16:5.27.6": "Detailed in such suttas as [mn36](). ", - "dn16:5.27.9": "This verse appears to be corrupt. The sense can be restored through two extra lines in the Sanskrit: “Ethics, immersion, conduct, and knowledge, and unification of mind have been developed by me, teacher of the references for the noble teaching.” | For _padesavattī_, the Sanskrit has _pradeśavaktā_, where _vaktā_ means “speaker” and _pradeśa_ has the sense “pointing out”. I think it means, “I am the one who taught the four great references (_mahāpadesa_)”. ", + "dn16:5.27.6": "Detailed in such suttas as MN 36. ", + "dn16:5.27.9": "This verse appears to be corrupt. The sense can be restored through two extra lines in the Sanskrit: “Ethics, immersion, conduct, and knowledge, and unification of mind have been developed by me, teacher of the references for the noble teaching.” | For padesavattī, the Sanskrit has pradeśavaktā, where vaktā means “speaker” and pradeśa has the sense “pointing out”. I think it means, “I am the one who taught the four great references (mahāpadesa)”. ", "dn16:5.30.8": "The commentary says this line was added at the Council. ", - "dn16:6.1.5": "This is similar to the idea of the Four Great references, and sets the scene for the First Council at which the teachings were recited. | _Paññatto_ here means “pointed out” rather than “laid down”, as can be seen from [dn9:33.21](), where the same phrase refers to the four noble truths. ", - "dn16:6.2.1": "_Āvuso_ is from the root _āyu_ (“age”) and thus has a respectful sense and does not mean “friend” as it is often translated. Like _bhante_, it is an indeclinable vocative of address that may be used with or without the name (see eg. [mn5:31.2]()). ", - "dn16:6.2.3": "I render _bhante_ as “sir” when it stands alone and “honorable” when it prefixes a a name. | Unlike _bhante_, _āyasmā_ (“venerable”) is declinable, so it is used in parts of speech other than direct address. It is from the same root as _āvuso_ but with a slightly more respectful tone, perhaps because it sounds more Sanskritic. ", - "dn16:6.3.1": "These are not defined here, and the senior monks at the First Council were unable to agree on them ([Kd 21:1.9.3](https://suttacentral.net/pli-tv-kd21/en/brahmali#1.9.3)). Nonetheless, the Pali Vinaya consistently labels the Pācittiya rules as “lesser” (_khuddaka_; [Bu Pc 92:2.2.22](https://suttacentral.net/pli-tv-bu-vb-pc92/en/brahmali#2.2.22), [Bi Pc 96:2.2.22](https://suttacentral.net/pli-tv-bi-vb-pc96/en/brahmali#2.2.22), [Pvr 1.1:219.3](https://suttacentral.net/pli-tv-pvr1.1/en/brahmali#219.3)), which would make the Pātidesanīyas “minor” (_anukhuddaka_). The Sekhiya rules are also “minor”, but they were not at this point reckoned among the training rules for recitation. ", - "dn16:6.4.1": "“Divine punishment” is _brahmadaṇḍa_. Channa features often in the Vinaya as a monk who refuses correction and acts disrespectfully. The Sangha had already imposed an act of “ejection” (_ukkhepanīyakamma_) on him due to his persistent bad behavior, but that was still not enough ([Kd 11:25.1.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#25.1.1)). The _brahmadaṇḍa_ was imposed at the First Council ([Kd 21:1.12.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#1.12.1)), upon which Channa finally saw the error of his ways. _Brahmadaṇḍa_ is encountered in a different sense at [dn3:1.23.21](). ", - "dn16:6.4.4": "_Vattabba_ in such contexts means “advise, correct” rather than more generally “speak to”. Thus the _brahmadaṇḍa_ is not the “silent treatment”. ", + "dn16:6.1.5": "This is similar to the idea of the Four Great references, and sets the scene for the First Council at which the teachings were recited. | Paññatto here means “pointed out” rather than “laid down”, as can be seen from DN 9:33.21, where the same phrase refers to the four noble truths. ", + "dn16:6.2.1": "Āvuso is from the root āyu (“age”) and thus has a respectful sense and does not mean “friend” as it is often translated. Like bhante, it is an indeclinable vocative of address that may be used with or without the name (see eg. MN 5:31.2). ", + "dn16:6.2.3": "I render bhante as “sir” when it stands alone and “honorable” when it prefixes a a name. | Unlike bhante, āyasmā (“venerable”) is declinable, so it is used in parts of speech other than direct address. It is from the same root as āvuso but with a slightly more respectful tone, perhaps because it sounds more Sanskritic. ", + "dn16:6.3.1": "These are not defined here, and the senior monks at the First Council were unable to agree on them (Kd 21:1.9.3). Nonetheless, the Pali Vinaya consistently labels the Pācittiya rules as “lesser” (khuddaka; Bu Pc 92:2.2.22, Bi Pc 96:2.2.22, Pvr 1.1:219.3), which would make the Pātidesanīyas “minor” (anukhuddaka). The Sekhiya rules are also “minor”, but they were not at this point reckoned among the training rules for recitation. ", + "dn16:6.4.1": "“Divine punishment” is brahmadaṇḍa. Channa features often in the Vinaya as a monk who refuses correction and acts disrespectfully. The Sangha had already imposed an act of “ejection” (ukkhepanīyakamma) on him due to his persistent bad behavior, but that was still not enough (Kd 11:25.1.1). The brahmadaṇḍa was imposed at the First Council (Kd 21:1.12.1), upon which Channa finally saw the error of his ways. Brahmadaṇḍa is encountered in a different sense at DN 3:1.23.21. ", + "dn16:6.4.4": "Vattabba in such contexts means “advise, correct” rather than more generally “speak to”. Thus the brahmadaṇḍa is not the “silent treatment”. ", "dn16:6.7.4": "The commentary says this line was added at the Council. ", "dn16:6.8.1": "Even on his deathbed, the Buddha retains mastery over his mind. ", "dn16:6.8.3": "Following the commentary, which reads this as a question. Anuruddha was renowned for his psychic powers. Note that Ānanda and Anuruddha have immediately adopted the forms of address recommended by the Buddha above. ", "dn16:6.10.3": "Each of these characters reveal something of themselves in their verses. Sahampati, as a royal deity, emphasizes the universal nature of the teaching and the grandeur of the Buddha. ", - "dn16:6.10.4": "“Bag of bones” is a loose rendering of _samussaya_. ", - "dn16:6.10.10": "Less creative than Brahmā, Sakka repeats a famous verse spoken by the Buddha at [sn15.20:8.1]() and [dn17:2.17.5](). ", + "dn16:6.10.4": "“Bag of bones” is a loose rendering of samussaya. ", + "dn16:6.10.10": "Less creative than Brahmā, Sakka repeats a famous verse spoken by the Buddha at SN 15.20:8.1 and DN 17:2.17.5. ", "dn16:6.10.15": "Anuruddha was a reclusive meditator who specialized in mindfulness of breathing. ", "dn16:6.10.24": "Ānanda has the most emotional reaction. While Anuruddha speaks only of peace, Ānanda empathizes with those who were distraught. ", - "dn16:6.10.28": "Text omits “with hair disheveled” (_kese pakiriya_) when describing the shaven-headed monks. ", - "dn16:6.12.6": "“Still on the same business” (_teneva karaṇīyena_) calls back to [dn16:5.20.1](), where they were said to be “on some business” (_kenacideva karaṇīyena_). They had been discussing all night. ", + "dn16:6.10.28": "Text omits “with hair disheveled” (kese pakiriya) when describing the shaven-headed monks. ", + "dn16:6.12.6": "“Still on the same business” (teneva karaṇīyena) calls back to DN 16:5.20.1, where they were said to be “on some business” (kenacideva karaṇīyena). They had been discussing all night. ", "dn16:6.13.3": "An uplifting response to tragedy, full of beauty and celebration. ", "dn16:6.13.6": "It seem unlikely that everyone simply forgot. It was probably the custom to wait seven days before the cremation. ", - "dn16:6.14.3": "“Unworn” is _ahata_, as at [dn14:1.33.9]() and [Kd 7:1.6.2](https://suttacentral.net/pli-tv-kd1/en/brahmali#1.6.2). ", - "dn16:6.15.5": "“Coronation” is _makuṭabandhana_, “the binding of the crown”. The commentary says there was, fittingly, an auspicious decorative royal hall there; perhaps too the name was felt to pun with _muktabandhana_, “freedom from ties”. ", - "dn16:6.16.1": "I think _sandhi_ here means “covered without gaps”. ", - "dn16:6.19.1": "With the passing of Sāriputta and Moggallāna, Mahākassapa was the most senior of the remaining leading mendicants. As a solitary recluse, it was unusual for him to be travelling with such a large group, or with anyone at all really. He was to cite the events depicted here at the start of the First Council ([Kd 21:1.1.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#1.1.1)). ", - "dn16:6.19.3": "A follower of the Bamboo-staffed Ascetic Gosāla ([dn2:19.1]()) | This may be an inspiration for the so-called “Flower Sermon”, a medieval Zen story that depicts the Buddha holding up a flower and Mahakassapa smiling. ", - "dn16:6.20.3": "Compare [Bu Pc 72](https://suttacentral.net/pli-tv-bu-vb-pc72/en/brahmali). The syntax is clumsy here, perhaps deliberately so. ", - "dn16:6.23.2": "Here _sarīrāneva_ is plural and so must mean “relics”, whereas previously it was singular, “corpse”. ", - "dn16:6.23.7": "As when he was born ([dn14:1.28.1]()). ", + "dn16:6.14.3": "“Unworn” is ahata, as at DN 14:1.33.9 and Kd 7:1.6.2. ", + "dn16:6.15.5": "“Coronation” is makuṭabandhana, “the binding of the crown”. The commentary says there was, fittingly, an auspicious decorative royal hall there; perhaps too the name was felt to pun with muktabandhana, “freedom from ties”. ", + "dn16:6.16.1": "I think sandhi here means “covered without gaps”. ", + "dn16:6.19.1": "With the passing of Sāriputta and Moggallāna, Mahākassapa was the most senior of the remaining leading mendicants. As a solitary recluse, it was unusual for him to be travelling with such a large group, or with anyone at all really. He was to cite the events depicted here at the start of the First Council (Kd 21:1.1.1). ", + "dn16:6.19.3": "A follower of the Bamboo-staffed Ascetic Gosāla (DN 2:19.1) | This may be an inspiration for the so-called “Flower Sermon”, a medieval Zen story that depicts the Buddha holding up a flower and Mahakassapa smiling. ", + "dn16:6.20.3": "Compare Bu Pc 72. The syntax is clumsy here, perhaps deliberately so. ", + "dn16:6.23.2": "Here sarīrāneva is plural and so must mean “relics”, whereas previously it was singular, “corpse”. ", + "dn16:6.23.7": "As when he was born (DN 14:1.28.1). ", "dn16:6.24.1": "Ajātasattu would have learned of the news from spies. It is a 600 km round trip to Rājagaha and back, which a mounted messenger could make in fourteen days. ", "dn16:6.24.4": "A bold move, considering that his designs on the Vajjis were no secret. Perhaps he was seeking a pretext for war. The justification for taking a share of relics is caste, rather than practice of the Dhamma. ", "dn16:6.24.13": "Both the tribe and the town are exceedingly obscure, mentioned nowhere else in early texts. They must have been a small clan nearby. ", "dn16:6.24.17": "The Koliyans were neighbors of the Sakyans, and several of their towns and people feature in the early texts. ", "dn16:6.24.21": "This brahmin is mentioned nowhere else. ", - "dn16:6.25.2": "_Dassāma_ (“we shall give”) is the future second plural of _dadati_. ", - "dn16:6.25.3": "The brahmin Doṇa appears suddenly in the narrative, a reminder that there were many more people than the ones who are mentioned. The suttas record two encounters with a brahmin of this name: one is the wondrous story of seeing the Buddhas footprints ([an4.36]()), while the other discusses the five kinds of brahmin ([an5.192]()). ", + "dn16:6.25.2": "Dassāma (“we shall give”) is the future second plural of dadati. ", + "dn16:6.25.3": "The brahmin Doṇa appears suddenly in the narrative, a reminder that there were many more people than the ones who are mentioned. The suttas record two encounters with a brahmin of this name: one is the wondrous story of seeing the Buddhas footprints (AN 4.36), while the other discusses the five kinds of brahmin (AN 5.192). ", "dn16:6.25.6": "The fear of war was justified and the resolution achieved by Doṇa probably marks the last time these parties achieved a diplomatic outcome. The relative peace that had lasted most of the Buddha’s life was crumbling. We hear of war or threats of war between the Kosalans and the Magadhans, the Magadhans and the Vajjis, the Sakyans and the Koliyans, the Kosalans and the Mallas, and the Kosalans and the Sakyans. It is probably because of the latter two conflicts that Viḍūḍabha—Pasenadi’s son and the newly crowned king of Kosala—did not send an emissary to the funeral. By sparking conflicts with former allies the Sakyans and Mallas, Viḍūḍabha undid the successes of his father and fatally weakened the Kosalan Empire. When the dust cleared a few decades later, all these lands had been consumed by Magadha. ", "dn16:6.25.10": "Thus begins the practice of establishing Buddhism by interring relics in a stupa. ", "dn16:6.26.1": "The Moriyas were a minor clan of the region, unmentioned outside of this passage, but their obscurity was not to last long. About a century after these events, Chandragupta the Moriyan, having won the Magadhan crown from the Nandas, proceeded to route the Greeks in the west. His empire, which covered most of northern India, was further expanded to the south by his son Bindusara and grandson Ashoka, under whom the Mauryan Empire became the greatest of all Indian empires. Thus Ajātasattu’s expansionist dreams were ultimately fulfilled beyond his imagining. ", "dn16:6.27.1": "The commentary says this summary was added at the Council. ", "dn16:6.27.12": "The commentary says this line was added at the Third Council, which was held about 150 years after the Buddha under Ashoka. The Buddha’s life was already fading into legend. ", "dn16:6.28.1": "According to the commentary, the remainder of the text was added by the monks of Sri Lanka. Note, however, that this verse and the next are fairly similar to those in the Sanskrit text. Since that is a northern text, it seems unlikely these verses were composed in Sri Lanka. ", - "dn16:6.28.10": "“Offering” is _āyāga_. " + "dn16:6.28.10": "“Offering” is āyāga. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn17_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn17_comment-en-sujato.json index beeebce7ddc4..df81b9dec7db 100644 --- a/comment/en/sujato/sutta/dn/dn17_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn17_comment-en-sujato.json @@ -1,38 +1,38 @@ { - "dn17:1.1.2": "Picking up the story of the Buddha’s past life as King Mahāsudassana from [dn16:5.17.1](). ", - "dn17:1.4.1": "From here we leave [dn16]() behind and with it any semblance of realism. Some of these details are shared with [sn22.96](), which however does not mention the name Mahāsudassana. ", - "dn17:1.5.3": "Readings vary. The Sanskrit text has _saptapauruṣā ardhacaturthapauruṣāś ca nikhātā_. ", + "dn17:1.1.2": "Picking up the story of the Buddha’s past life as King Mahāsudassana from DN 16:5.17.1. ", + "dn17:1.4.1": "From here we leave DN 16 behind and with it any semblance of realism. Some of these details are shared with SN 22.96, which however does not mention the name Mahāsudassana. ", + "dn17:1.5.3": "Readings vary. The Sanskrit text has saptapauruṣā ardhacaturthapauruṣāś ca nikhātā. ", "dn17:1.6.13": "I think the point is that they listened to the music rather than doing bad things. ", "dn17:1.7.3": "This is specific instance, so I use past tense. Where it is an abstract description of a legendary past, I use the present tense to denote an eternal or mythic present. ", "dn17:1.7.4": "The wheel is firstly the sun and secondly the wheel of the chariots that drove the Indo-Europeans in their conquests. It is the manifestation of unstoppable power. The solar imagery is reflected in the name Mahāsudassana (“Great Splendor”). The whole story reflects the Indo-European dream of universal domination. ", "dn17:1.8.1": "Many of the details in this myth echo the Brahmanical horse sacrifice. Since the horse was the primary source of Indo-European dominion, its sacrifice served to authorize the power of a king. It was a costly and dangerous rite that was attempted only by the greatest of sovereigns. ", "dn17:1.8.3": "In the horse sacrifice, the horse is released for a year, while the king follows it with his army, claiming any land that it wanders on as his. ", - "dn17:1.9.4": "Read _bhuñjati_ at [mn98:10.30]() with _yathābhuttañca bhuñjatha_ at [dn17:1.9.4](), [dn26:6.7](), and [mn129:35.7](). Some have rendered these with “eat”, “enjoy”, or “govern”. But compare the archaic English “use” meaning “the benefit or profit of lands”. Thus _yathābhuttañca bhuñjatha_ means “use as has been used”, i.e. “maintain the current level of taxation”. ", + "dn17:1.9.4": "Read bhuñjati at MN 98:10.30 with yathābhuttañca bhuñjatha at DN 17:1.9.4, DN 26:6.7, and MN 129:35.7. Some have rendered these with “eat”, “enjoy”, or “govern”. But compare the archaic English “use” meaning “the benefit or profit of lands”. Thus yathābhuttañca bhuñjatha means “use as has been used”, i.e. “maintain the current level of taxation”. ", "dn17:1.10.1": "The Wheel plunges into the seas, while the sacrificial horse is born in the western and eastern seas. ", "dn17:1.10.9": "Historically, India has usually been divided into squabbling realms, but from an early age there was a dream of a unified and peaceful continent. ", - "dn17:1.11.1": "“At the High Court” (_atthakaraṇapamukhe_) is uncertain. _Attha-_ has many variants, including _aḍḍa-_ and _aṭṭa-_. _Atthakaraṇa_ normally refers to a king “sitting in judgement” as at [sn3.7:1.5]() or [mn89:13.3](). Here, however it is a place. _-Pamukha_ is a standard descriptor of the attributes of a wheel-turning monarch in the sense of “finest” (eg. [dn17:2.5.1]()) rather than “entrance”. Thus I take it as meaning “the supreme place of judgement” i.e. “High Court”. ", - "dn17:1.12.2": "The white elephant is a symbol of royalty to this day. The description recalls Indra’s elephant Airāvata. For _sattappatiṭṭho_, the commentary has _susaṇṭhitaaṅgapaccaṅga_ (“well-grounded on each and every limb”), a sense confirmed by the Mūlasarvāstivāda Bhaiṣajyavastu which has _saptāṅgaḥ supratiṣṭhito_ (“well-established on seven limbs”). I will leave you to imagine what counts as a limb here, but make no mistake: he was a big boy. ", - "dn17:1.13.2": "The sacrificial horse is likewise white with black head or forequarters. It is identified with the sun, thus being a “sky-walker”. “Thundercloud” (_valāhaka_; Sanskrit _balāhaka_) is the name of one of the four horses of Kṛṣṇa’s chariot in the Mahābharata. The description here also recalls the Vedic sacred horse _uccaiḥśravas_. ", - "dn17:1.23.9": "The jarring inclusion of “women” (_itthī_) in this list probably refers to state-sponsored prostitution. ", - "dn17:1.24.1": "As at [dn5:19.1](). ", - "dn17:1.25.2": "The palace is named “Principle” (_dhamma_) in recognition of the king being subject to a higher law. Normally I translate _pāsāda_ as “stilt longhouse” but here something grander is meant. ", - "dn17:1.26.11": "For _kūṭāgāra_ as “chamber” see [mn37:8.10](). ", - "dn17:2.1.4": "Thus denying the doctrine of Pūraṇa Kassapa at [dn2:17.5](). This is the recognition, at least partially, of right view. ", - "dn17:2.2.1": "The _mahāviyūha_ must have been some kind of structure at the entrance to the palace, a “foyer”. ", + "dn17:1.11.1": "“At the High Court” (atthakaraṇapamukhe) is uncertain. Attha- has many variants, including aḍḍa- and aṭṭa-. Atthakaraṇa normally refers to a king “sitting in judgement” as at SN 3.7:1.5 or MN 89:13.3. Here, however it is a place. -Pamukha is a standard descriptor of the attributes of a wheel-turning monarch in the sense of “finest” (eg. DN 17:2.5.1) rather than “entrance”. Thus I take it as meaning “the supreme place of judgement” i.e. “High Court”. ", + "dn17:1.12.2": "The white elephant is a symbol of royalty to this day. The description recalls Indra’s elephant Airāvata. For sattappatiṭṭho, the commentary has susaṇṭhitaaṅgapaccaṅga (“well-grounded on each and every limb”), a sense confirmed by the Mūlasarvāstivāda Bhaiṣajyavastu which has saptāṅgaḥ supratiṣṭhito (“well-established on seven limbs”). I will leave you to imagine what counts as a limb here, but make no mistake: he was a big boy. ", + "dn17:1.13.2": "The sacrificial horse is likewise white with black head or forequarters. It is identified with the sun, thus being a “sky-walker”. “Thundercloud” (valāhaka; Sanskrit balāhaka) is the name of one of the four horses of Kṛṣṇa’s chariot in the Mahābharata. The description here also recalls the Vedic sacred horse uccaiḥśravas. ", + "dn17:1.23.9": "The jarring inclusion of “women” (itthī) in this list probably refers to state-sponsored prostitution. ", + "dn17:1.24.1": "As at DN 5:19.1. ", + "dn17:1.25.2": "The palace is named “Principle” (dhamma) in recognition of the king being subject to a higher law. Normally I translate pāsāda as “stilt longhouse” but here something grander is meant. ", + "dn17:1.26.11": "For kūṭāgāra as “chamber” see MN 37:8.10. ", + "dn17:2.1.4": "Thus denying the doctrine of Pūraṇa Kassapa at DN 2:17.5. This is the recognition, at least partially, of right view. ", + "dn17:2.2.1": "The mahāviyūha must have been some kind of structure at the entrance to the palace, a “foyer”. ", "dn17:2.2.2": "These are the three factors of right thought. The king skillfully uses a transition in physical space to set up his intention to meditate. ", - "dn17:2.3.1": "Here as in [dn1](), _jhāna_ is not a uniquely Buddhist practice. ", + "dn17:2.3.1": "Here as in DN 1, jhāna is not a uniquely Buddhist practice. ", "dn17:2.5.4": "This segment breaks the expected pattern of “foremost” things. ", "dn17:2.5.7": "Not the British car of the same name. The chariot is the source of victory in battle. ", - "dn17:2.5.12": "Read _dukūlasandanāni_, where _dukūla_ is “fine cloth, silk” and _sandana_ is “cord, tether”. ", + "dn17:2.5.12": "Read dukūlasandanāni, where dukūla is “fine cloth, silk” and sandana is “cord, tether”. ", "dn17:2.6.3": "An odd detail. Maybe the sound of the elephants disturbed his meditation? ", - "dn17:2.8.7": "Like Ānanda at [dn16:5.13.1](). ", + "dn17:2.8.7": "Like Ānanda at DN 16:5.13.1. ", "dn17:2.8.10": "He makes it clear that this will not be an intimate visit. ", - "dn17:2.10.2": "The aorist is not past tense, as it is governed by _mā_. ", - "dn17:2.10.4": "“Desire” is _chanda_, the first of the four bases of psychic power, which in [dn16:3.3.1]() are said to lead to long life. By urging him to live long, she inverts the Mahāparinibbānasutta where Ānanda fails to do the same. ", + "dn17:2.10.2": "The aorist is not past tense, as it is governed by mā. ", + "dn17:2.10.4": "“Desire” is chanda, the first of the four bases of psychic power, which in DN 16:3.3.1 are said to lead to long life. By urging him to live long, she inverts the Mahāparinibbānasutta where Ānanda fails to do the same. ", "dn17:2.11.3": "Implying that Ānanda was right to not beg the Buddha to live long. ", - "dn17:2.11.6": "At [an6.16:2.2]() this advice is given by Nakula’s mother. ", - "dn17:2.12.1": "Like Ānanda at [dn16:5.13.1](). ", - "dn17:2.13.2": "This contrasts with the Buddha’s last meal at [dn16:4.20.1](), which caused sickness and distress. The Buddha was rejecting existence entirely, whereas Mahāsudassana was continuing in a pleasant form of conditioned existence. ", - "dn17:2.14.3": "After [dn5:21.16](), this is the second Jātaka in the Dīghanikāya. ", - "dn17:2.15.8": "Accepting the Mahāsaṅgīti’s reading of _vessinī_. I believe the variant _velāmikā_ is a ghost word contaminated from [an9.20:4.1](). " + "dn17:2.11.6": "At AN 6.16:2.2 this advice is given by Nakula’s mother. ", + "dn17:2.12.1": "Like Ānanda at DN 16:5.13.1. ", + "dn17:2.13.2": "This contrasts with the Buddha’s last meal at DN 16:4.20.1, which caused sickness and distress. The Buddha was rejecting existence entirely, whereas Mahāsudassana was continuing in a pleasant form of conditioned existence. ", + "dn17:2.14.3": "After DN 5:21.16, this is the second Jātaka in the Dīghanikāya. ", + "dn17:2.15.8": "Accepting the Mahāsaṅgīti’s reading of vessinī. I believe the variant velāmikā is a ghost word contaminated from AN 9.20:4.1. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn18_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn18_comment-en-sujato.json index 9a41074e7699..84ba553ea2b0 100644 --- a/comment/en/sujato/sutta/dn/dn18_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn18_comment-en-sujato.json @@ -1,51 +1,51 @@ { - "dn18:1.2": "This picks up from the events of [dn16:2.5.1](), which however discusses only the Ñātikans (who are reckoned among the Vajjis). Like [dn17](), it bears many signs of a late sutta. The overall theme is the presence of a cosmic order where the liberating teaching of the Buddha is reconciled with the requirements of worldly power. ", - "dn18:1.3": "This list of ten nations is unique. The omission of the Aṅgas and Magadhans is noted below. The more famous list of “sixteen nations” adds Avanti and Assaka in the south, and Gandhāra and Kamboja in the north-west (eg. [an3.70:28.3]()). The Buddha did not visit these lands, which explains why they are omitted. ", - "dn18:1.5": "“Devotees” is _paricāraka_, which normally means “servant”. It is not in the relevant passages of DN 16. This sense is found in only a couple of other places, both late ([snp5.18:1.2](), [Kd 1:22.14.8](https://suttacentral.net/pli-tv-kd1/en/brahmali#22.14.8)). ", + "dn18:1.2": "This picks up from the events of DN 16:2.5.1, which however discusses only the Ñātikans (who are reckoned among the Vajjis). Like DN 17, it bears many signs of a late sutta. The overall theme is the presence of a cosmic order where the liberating teaching of the Buddha is reconciled with the requirements of worldly power. ", + "dn18:1.3": "This list of ten nations is unique. The omission of the Aṅgas and Magadhans is noted below. The more famous list of “sixteen nations” adds Avanti and Assaka in the south, and Gandhāra and Kamboja in the north-west (eg. AN 3.70:28.3). The Buddha did not visit these lands, which explains why they are omitted. ", + "dn18:1.5": "“Devotees” is paricāraka, which normally means “servant”. It is not in the relevant passages of DN 16. This sense is found in only a couple of other places, both late (Snp 5.18:1.2, Kd 1:22.14.8). ", "dn18:4.2": "Bearing in mind that none of the nations were actually mentioned in the relevant Mahāparinibbānasutta passage, this whole introduction is framed to emphasize the importance of Magadha to Buddhism, especially given the problematic character of Ajātasattu. In the decades following the Buddha’s death, the Buddhist community adapted to a new political landscape which for a time saw the entirety of Buddhism contained within the sprawling Magadhan empire. ", - "dn18:4.7": "As we known from [dn2](), Bimbisāra had recently been murdered by Ajātasattu. ", + "dn18:4.7": "As we known from DN 2, Bimbisāra had recently been murdered by Ajātasattu. ", "dn18:4.9": "A not-so-subtle hint of the changes under Ajātasattu. The passing of Bimbisāra signifies the crumbling of the social order that prevailed in the Buddha’s lifetime, bringing with it the immediate threat of war and chaos. This sutta establishes a timeless order that persists while worldly conditions fluctuate. ", - "dn18:4.12": "Elsewhere the suttas say that Bimbisāra went for refuge ([dn4:6.33]()), while the Vinaya says he was in fact a stream-enterer ([Kd 1:22.9.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#22.9.1)), which is confirmed below. The Jains, however, claim him as one of their own but say he went to hell for committing suicide. Like his son Ajātasattu, it is likely that he frequented several teachers in his realm. ", + "dn18:4.12": "Elsewhere the suttas say that Bimbisāra went for refuge (DN 4:6.33), while the Vinaya says he was in fact a stream-enterer (Kd 1:22.9.1), which is confirmed below. The Jains, however, claim him as one of their own but say he went to hell for committing suicide. Like his son Ajātasattu, it is likely that he frequented several teachers in his realm. ", "dn18:4.15": "Near the town of Uruvelā on the bank of the Nerañjarā River at the place known today as Bodhgaya. ", - "dn18:6.10": "“Suggestion” is _parikathaṁ_, which elsewhere occurs in the Vinaya ([Kd 7:1.5.16](https://suttacentral.net/pli-tv-kd7/en/brahmali#1.5.16)) and the Abhidhamma Vibhaṅga ([vb17:43.2]()) in the sense of “hint”. ", - "dn18:7.2": "Normally _aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā_ describes listening to Dhamma. This whole process seems unusually laborious. ", - "dn18:9.8": "_Nāmadheyyaṁ_ means “name (borne by someone or something)”, not “one who bears the name” ([mn50:22.1]()). ", - "dn18:9.11": "_Janavasabha_ is “chief of men”, spelled _janesabha_ at [dn20:10.10]() and [dn32:10.9](). The synonym _narāsabha_ is an occasional poetic epithet of the Buddha ([snp3.11:6.2](), [snp5.1:21.3](), [sn11.3:14.2]()). In Sanskrit we find _puruṣaṛṣabha_ in the same sense. ", - "dn18:10.1": "_Uḷāravaṇṇa_ describes beautiful people at [mn96:7.8](). ", - "dn18:10.5": "Read _ito_. I think this implies what is stated more explicitly in Anuruddha’s partly parallel verses at [thag16.9:23.1](): after each of seven rebirths under Vessavaṇa he can become a king of men. This explains the name Janavasabha. ", - "dn18:10.7": "It is rare to see _saṁsāra_ used as a countable noun, but see [thag2.48:2.2](). ", + "dn18:6.10": "“Suggestion” is parikathaṁ, which elsewhere occurs in the Vinaya (Kd 7:1.5.16) and the Abhidhamma Vibhaṅga (Vb 17:43.2) in the sense of “hint”. ", + "dn18:7.2": "Normally aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā describes listening to Dhamma. This whole process seems unusually laborious. ", + "dn18:9.8": "Nāmadheyyaṁ means “name (borne by someone or something)”, not “one who bears the name” (MN 50:22.1). ", + "dn18:9.11": "Janavasabha is “chief of men”, spelled janesabha at DN 20:10.10 and DN 32:10.9. The synonym narāsabha is an occasional poetic epithet of the Buddha (Snp 3.11:6.2, Snp 5.1:21.3, SN 11.3:14.2). In Sanskrit we find puruṣaṛṣabha in the same sense. ", + "dn18:10.1": "Uḷāravaṇṇa describes beautiful people at MN 96:7.8. ", + "dn18:10.5": "Read ito. I think this implies what is stated more explicitly in Anuruddha’s partly parallel verses at Thag 16.9:23.1: after each of seven rebirths under Vessavaṇa he can become a king of men. This explains the name Janavasabha. ", + "dn18:10.7": "It is rare to see saṁsāra used as a countable noun, but see Thag 2.48:2.2. ", "dn18:10.10": "As a stream-enterer he is freed from any lower rebirths, yet he still aspires to a higher realization. ", - "dn18:10.12": "In this idiom, the verb for “aware” varies between _sañjānāti_, _jānāti_, _pajānāti_, and _sampajānāti_. ", - "dn18:11.1": "Compare [sn1.50:5.1]() and [sn2.24:6.1](). ", + "dn18:10.12": "In this idiom, the verb for “aware” varies between sañjānāti, jānāti, pajānāti, and sampajānāti. ", + "dn18:11.1": "Compare SN 1.50:5.1 and SN 2.24:6.1. ", "dn18:12.1": "It is not just the Vajjis and the Buddhist Saṅgha who meet frequently in a hall to discuss business, but the gods as well. Here we get a rare glimpse into how the heavens work, or more to the point, how depictions of heavenly proceedings act as a template for how things should be on earth. ", "dn18:12.2": "The Thirty-Three and the Four Great Kings are both present; the heavenly realms are not shut off from one another. ", - "dn18:14.2": "For _vipakkamati_ compare [mn127:11.1](). ", - "dn18:15.1": "Compare [dn11:80.12](). ", - "dn18:16.2": "For _vipāko bhavissati_ in discerning the results of signs, compare [dn1:1.24.2](). ", - "dn18:17.1": "See [an3.127:2.3](). ", - "dn18:17.2": "This phrase is also at [dn19:16.8](), but apart from that the words _pakativaṇṇa_ (“normal appearance”), _anabhisambhavanīya_ (“imperceptible”), and _cakkhupatha_ (“visual range”) are all unique in the early texts. ", - "dn18:17.4": "For the unique term “human form” (_mānusaṁ viggahaṁ_) compare the Vinaya phrase _manussaviggahaṁ_ ([Bu Pj 3:2.49.1](https://suttacentral.net/pli-tv-bu-vb-pj3/en/brahmali#2.49.1)). ", - "dn18:18.3": "Also appearing in [dn21:1.8.3](), [dn20:10.11](), and [sn35.119](), Pañcasikha (“Five-Crest”) was a handsome and virile deity of the _gandhabbas_. ", - "dn18:19.1": "_Bhāsittha_ is 3rd singular aorist middle voice. ", - "dn18:19.2": "Compare [mn91:21.4](). ", - "dn18:20.1": "“Corporeal form” is _attabhāva_, which elsewhere I have translated as “life-form”. ", + "dn18:14.2": "For vipakkamati compare MN 127:11.1. ", + "dn18:15.1": "Compare DN 11:80.12. ", + "dn18:16.2": "For vipāko bhavissati in discerning the results of signs, compare DN 1:1.24.2. ", + "dn18:17.1": "See AN 3.127:2.3. ", + "dn18:17.2": "This phrase is also at DN 19:16.8, but apart from that the words pakativaṇṇa (“normal appearance”), anabhisambhavanīya (“imperceptible”), and cakkhupatha (“visual range”) are all unique in the early texts. ", + "dn18:17.4": "For the unique term “human form” (mānusaṁ viggahaṁ) compare the Vinaya phrase manussaviggahaṁ (Bu Pj 3:2.49.1). ", + "dn18:18.3": "Also appearing in DN 21:1.8.3, DN 20:10.11, and SN 35.119, Pañcasikha (“Five-Crest”) was a handsome and virile deity of the gandhabbas. ", + "dn18:19.1": "Bhāsittha is 3rd singular aorist middle voice. ", + "dn18:19.2": "Compare MN 91:21.4. ", + "dn18:20.1": "“Corporeal form” is attabhāva, which elsewhere I have translated as “life-form”. ", "dn18:20.2": "Everything Sanaṅkumāra says is just a bit off. Here he adopts an idiom commonly used by the Buddha, but in third person rather than the Buddha’s second person; and he asks only rhetorically, where the Buddha engages with his audience. If it were only this one example it would mean nothing, but similar changes happen throughout. I believe this is a subtle literary device that tells two narratives to two audiences. To potential converts it sounds like Sanaṅkumāra is giving a ringing and learned endorsement of Buddhism, while to knowledgeable Buddhists he appears as less than well versed in the teachings. I note these eccentric wordings as we proceed. ", - "dn18:20.3": "The sutta began by recounting those who have achieved various stages of awakening. But escape from rebirth threatens the gods; this potentially fraught relationship is played out in [mn49](). Sanaṅkumāra is preempting such arguments by pointing out that many of the Buddha’s followers are reborn among the gods and do not escape transmigration, at least not for now. This is no trivial metaphysical argument. In order for Buddhism to prevail, it must show that its radical soteriology is compatible with worldly prosperity, lest it face opposition from kings and other temporal powers. The gods act as proxies to demonstrate the appropriate behavior for terrestrial kings. This is why the leading character is Bimbisāra/Janavasabha, who straddles the two realms. ", + "dn18:20.3": "The sutta began by recounting those who have achieved various stages of awakening. But escape from rebirth threatens the gods; this potentially fraught relationship is played out in MN 49. Sanaṅkumāra is preempting such arguments by pointing out that many of the Buddha’s followers are reborn among the gods and do not escape transmigration, at least not for now. This is no trivial metaphysical argument. In order for Buddhism to prevail, it must show that its radical soteriology is compatible with worldly prosperity, lest it face opposition from kings and other temporal powers. The gods act as proxies to demonstrate the appropriate behavior for terrestrial kings. This is why the leading character is Bimbisāra/Janavasabha, who straddles the two realms. ", "dn18:22.1": "Sanaṅkumāra begins sharing the Buddha’s teaching with the gods, starting with the bases of psychic power that featured prominently in DN 16. Here, however, he focuses on the worldly dimensions of psychic powers, ignoring the liberating dimension that was central to the Buddha. This sets the pattern for the teachings to follow, except for the very last. ", - "dn18:22.3": "_Yāva supaññattā_, which is also at [mn51:4.3](), is a variation of the common exclamation _yāva subhāsita_. The phrase _iddhipahutāya iddhivisavitāya iddhivikubbanatāya_ is unique. The Paṭisambhidāmagga draws on this passage to explain _vikubbana_ both as a general term for development of psychic powers ([ps3.2:4.3]()) and as specific kind of psychic power, namely the transformation of one’s apparent form as demonstrated by Sanaṅkumāra ([ps3.2:15.1]()). ", + "dn18:22.3": "Yāva supaññattā, which is also at MN 51:4.3, is a variation of the common exclamation yāva subhāsita. The phrase iddhipahutāya iddhivisavitāya iddhivikubbanatāya is unique. The Paṭisambhidāmagga draws on this passage to explain vikubbana both as a general term for development of psychic powers (Ps 3.2:4.3) and as specific kind of psychic power, namely the transformation of one’s apparent form as demonstrated by Sanaṅkumāra (Ps 3.2:15.1). ", "dn18:23.4": "These “three opportunities” are not found elsewhere. ", - "dn18:23.6": "This unique term is the reverse of the phrase that begins the first _jhāna_. The passage, however, speaks only of lifestyle rather than deep meditation. ", - "dn18:23.8": "“Aloof” (_asaṁsaṭṭha_) is a synonym of “secluded” (_vivicca_). The _jhāna_ formulas are extremely stable and it is rare to find them played with like this. ", - "dn18:23.9": "Since _jhāna_ arises from pleasure, it cannot be meant here. ", - "dn18:24.1": "“Coarse physical, verbal, and mental processes” (_oḷārikā kāyasaṅkhārā …vacīsaṅkhārā … cittasaṅkhārā_) is another unique term. ", - "dn18:25.1": "This builds off [dn1:2.24.1](), but the full phrase is only here and [dn19:7.2](). ", - "dn18:26.4": "Normally _satipaṭṭhāna_ is taught “in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment” (eg. [dn22:1.7]()). Here, in yet another unique phrasing, a more humble goal is sought. ", + "dn18:23.6": "This unique term is the reverse of the phrase that begins the first jhāna. The passage, however, speaks only of lifestyle rather than deep meditation. ", + "dn18:23.8": "“Aloof” (asaṁsaṭṭha) is a synonym of “secluded” (vivicca). The jhāna formulas are extremely stable and it is rare to find them played with like this. ", + "dn18:23.9": "Since jhāna arises from pleasure, it cannot be meant here. ", + "dn18:24.1": "“Coarse physical, verbal, and mental processes” (oḷārikā kāyasaṅkhārā …vacīsaṅkhārā … cittasaṅkhārā) is another unique term. ", + "dn18:25.1": "This builds off DN 1:2.24.1, but the full phrase is only here and DN 19:7.2. ", + "dn18:26.4": "Normally satipaṭṭhāna is taught “in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment” (eg. DN 22:1.7). Here, in yet another unique phrasing, a more humble goal is sought. ", "dn18:26.8": "Again the liberating dimension is ignored in favor of worldly psychic abilities. This is another unique formulation. ", - "dn18:27.4": "Also found at [an7.45:1.1](). At [mn44:12.4]() the four right efforts are said to be the “prerequisites of immersion”. Here at last Sanaṅkumāra introduces the liberating dimension of the path as a whole. ", - "dn18:27.8": "Also at [sn45.1](), etc. ", - "dn18:27.10": "To the standard passage on the qualities of the Dhamma, Sanaṅkumāra clumsily tacks on the line spoken by the Buddha when he was persuaded by Brahmā to teach ([sn6.1:10.1](), [dn14:3.7.13](), [mn26:21.6](), [mn85:45.6]()). ", + "dn18:27.4": "Also found at AN 7.45:1.1. At MN 44:12.4 the four right efforts are said to be the “prerequisites of immersion”. Here at last Sanaṅkumāra introduces the liberating dimension of the path as a whole. ", + "dn18:27.8": "Also at SN 45.1, etc. ", + "dn18:27.10": "To the standard passage on the qualities of the Dhamma, Sanaṅkumāra clumsily tacks on the line spoken by the Buddha when he was persuaded by Brahmā to teach (SN 6.1:10.1, DN 14:3.7.13, MN 26:21.6, MN 85:45.6). ", "dn18:27.12": "Finally the question is answered, although the number of deaths is obviously exaggerated. We cannot estimate the population size at the time with any confidence. But we know that Pāṭaliputta under Ashoka covered about 25 km/2, which suggests a population somewhere around 250,000. Probably there were a few million people in the whole of Magadha. ", - "dn18:27.14": "The commentary identifies these as non-returners, but this is unlikely as _puññābhāga_ (“share of merit”) indicates those who do good for the sake of a good rebirth rather than liberation ([an6.63:30.2]()). There would have been countless more of such good folk than stream-enterers, whereas the number of non-returners, as indicated by the count of the Ñātikans, would have been small, not “countless”. This verse is also at [sn6.13:7.1](), where the commentary says nothing of non-returners. ", + "dn18:27.14": "The commentary identifies these as non-returners, but this is unlikely as puññābhāga (“share of merit”) indicates those who do good for the sake of a good rebirth rather than liberation (AN 6.63:30.2). There would have been countless more of such good folk than stream-enterers, whereas the number of non-returners, as indicated by the count of the Ñātikans, would have been small, not “countless”. This verse is also at SN 6.13:7.1, where the commentary says nothing of non-returners. ", "dn18:28.4": "Sanaṅkumāra lives longer than the lesser gods so he has a broader perspective. He emphasizes the long-term stability of cosmic order, which prevails through the crises that afflict the short-lived kingdoms of men. ", "dn18:29.1": "Astonishingly, this sutta traces its textual lineage directly to Brahmā, exactly like the Brahmanical texts (eg. Bṛhadāraṇyaka Upaniṣad 6.5.4). Of course, Brahmā gets his teaching from the Buddha, but this is clearly copying the Brahmanical model. ", "dn18:29.3": "Here Ānanda plays a key role as the linchpin of the oral tradition. It is likely that not just the Mahāparinibbānasutta itself, but all these suttas of this cycle were composed by Ānanda or his students. ", diff --git a/comment/en/sujato/sutta/dn/dn19_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn19_comment-en-sujato.json index 6ff5c1bf7981..02c83627f5b2 100644 --- a/comment/en/sujato/sutta/dn/dn19_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn19_comment-en-sujato.json @@ -1,54 +1,54 @@ { - "dn19:1.3": "We were introduced to Pañcasikha in [dn18](), which is similar to the current sutta in many other details as well. Thus this sutta can be considered as a distant cousin to the Mahāparinibbāna cycle. ", - "dn19:2.1": "The council of gods described by Janavasabha at [dn18:12.1](), while otherwise similar, took place at the entry to a rainy season, whereas this one is at the end of a rainy season. This cannot have been the Buddha’s last rains, for he was already in Vajji by then. ", - "dn19:4.2": "For “genuine praise” (_yathābhucce vaṇṇe_), see [dn1:1.28.1](). ", - "dn19:4.4": "This set of eight is not found elsewhere. | “Proffered” is _payirudāhāsi_, a unique term in early texts. ", - "dn19:5.1": "Sakka adopts the same rhetorical style as Sanaṅkumāra ([dn18:20.2]()). ", - "dn19:7.1": "Compare [dn18:25.1](). ", - "dn19:8.1": "_Paṭipadā_ is instrumental. ", - "dn19:8.2": "I don’t think this idea is found elsewhere in quite this way. Normally it is said that the path leads to Nibbāna like the rivers lead to the ocean (eg. [sn45.114:1.1]()). ", + "dn19:1.3": "We were introduced to Pañcasikha in DN 18, which is similar to the current sutta in many other details as well. Thus this sutta can be considered as a distant cousin to the Mahāparinibbāna cycle. ", + "dn19:2.1": "The council of gods described by Janavasabha at DN 18:12.1, while otherwise similar, took place at the entry to a rainy season, whereas this one is at the end of a rainy season. This cannot have been the Buddha’s last rains, for he was already in Vajji by then. ", + "dn19:4.2": "For “genuine praise” (yathābhucce vaṇṇe), see DN 1:1.28.1. ", + "dn19:4.4": "This set of eight is not found elsewhere. | “Proffered” is payirudāhāsi, a unique term in early texts. ", + "dn19:5.1": "Sakka adopts the same rhetorical style as Sanaṅkumāra (DN 18:20.2). ", + "dn19:7.1": "Compare DN 18:25.1. ", + "dn19:8.1": "Paṭipadā is instrumental. ", + "dn19:8.2": "I don’t think this idea is found elsewhere in quite this way. Normally it is said that the path leads to Nibbāna like the rivers lead to the ocean (eg. SN 45.114:1.1). ", "dn19:9.1": "This item is unique. ", "dn19:10.1": "Another unique item. ", - "dn19:10.2": "This is normally true, but in some cases the Buddha left a badly-behaved community ([mn48]()), dismissed misbehaving monks (eg. [an8.10:2.2]()), or even dismissed a large community ([mn67]()). | The “joy of solitude” is _ekārāmataṁ _. ", - "dn19:11.1": "Also at [dn29:29.5](), [an4.23:4.1](), and [iti112:5.1](). ", - "dn19:12.1": "_Pariyositasaṅkappo_ (“achieved all he wished for”) is a synonym of the more common _paripuṇṇasaṅkappo_ (eg. [mn29:2.5]()). ", - "dn19:14.2": "This impossibility is also at [an1.277:1.1]() and [mn115:14.1](). | “In one solar system” (_ekissā lokadhātuyā_): a single _lokadhātu_ encompasses a single terrestrial world with a single moon and sun. ", - "dn19:14.3": "It is not common to wish for the Buddha’s long life, but we do find this sentiment expressed in a conversation between Sāriputta and Ānanda ([sn21.2:3.5]()). ", - "dn19:19.2": "“Having appraised” (_saṅkhāya_) is glossed by the commentary with “having known” (_jānitvā_). Compare the discussion on “judgementalism” at [dn1:1.3.1](). ", + "dn19:10.2": "This is normally true, but in some cases the Buddha left a badly-behaved community (MN 48), dismissed misbehaving monks (eg. AN 8.10:2.2), or even dismissed a large community (MN 67). | The “joy of solitude” is ekārāmataṁ . ", + "dn19:11.1": "Also at DN 29:29.5, AN 4.23:4.1, and Iti 112:5.1. ", + "dn19:12.1": "Pariyositasaṅkappo (“achieved all he wished for”) is a synonym of the more common paripuṇṇasaṅkappo (eg. MN 29:2.5). ", + "dn19:14.2": "This impossibility is also at AN 1.277:1.1 and MN 115:14.1. | “In one solar system” (ekissā lokadhātuyā): a single lokadhātu encompasses a single terrestrial world with a single moon and sun. ", + "dn19:14.3": "It is not common to wish for the Buddha’s long life, but we do find this sentiment expressed in a conversation between Sāriputta and Ānanda (SN 21.2:3.5). ", + "dn19:19.2": "“Having appraised” (saṅkhāya) is glossed by the commentary with “having known” (jānitvā). Compare the discussion on “judgementalism” at DN 1:1.3.1. ", "dn19:29.1": "Disampati means “head of the directions”, i.e. king of all the land. He and his story are found nowhere else in the early texts. ", - "dn19:29.2": "“Steward” is Govinda, literally “lord of cows”. The “high priest” (_purohita_) was a hereditary office, a learned ritualist and adviser attached to a specific family. For royal families the post could be highly contested. The closeness of the role is shown in that aristocratic families could be referred to by the lineage of the high priest. ", + "dn19:29.2": "“Steward” is Govinda, literally “lord of cows”. The “high priest” (purohita) was a hereditary office, a learned ritualist and adviser attached to a specific family. For royal families the post could be highly contested. The closeness of the role is shown in that aristocratic families could be referred to by the lineage of the high priest. ", "dn19:29.3": "While the current sutta does not explicitly identify their realm, Dīpavaṁsa iii 40 records Disampati and Reṇu as kings of Kāsi. This fits with the geographical layout depicted in this sutta, with Kāsi at the center. The story, then, depicts the establishment of Brahmanical kings across India from Kāsi. ", - "dn19:29.4": "Jotipāla means “guardian of the sacred flame”, i.e. someone who maintains the Vedic fire ritual (see below at [dn1947.26]()). There was another Jotipāla in the time of Buddha Kassapa at [mn81:6.2](), and another who was a religious founder of the past at [an6.54:18.1](). ", + "dn19:29.4": "Jotipāla means “guardian of the sacred flame”, i.e. someone who maintains the Vedic fire ritual (see below at DN 1947.26). There was another Jotipāla in the time of Buddha Kassapa at MN 81:6.2, and another who was a religious founder of the past at AN 6.54:18.1. ", "dn19:29.8": "The king’s only care, it seems, is not for the passing of his friend, but that he no longer gets to indulge in whatever he wants. ", "dn19:30.9": "This shows that Govinda is an office rather than a personal name. ", - "dn19:31.2": "Following the Mahāsaṅgīti reading rather than the PTS (_nānusāsi … nānusāsati_). It seems required by the context that he does more than his father. ", - "dn19:33.7": "Following PTS reading _sukhaṁ edheyyātha_. ", - "dn19:34.13": "The meaning of _sakaṭamukhaṁ_ (“front of a cart”) is clarified by comparison with the parallels. T 8 is identical (其界廣闊。正南南隅，其界狹略，猶如車形), while DA 3 expresses a similar idea more briefly (此閻浮提地， 內廣外狹). The Mahāvastu (Mvu 85.17) confirms this sense with _dakṣiṇena saṁkṣiptā śakaṭamukhasaṁsthitaṁ_. These appears to demonstrate a knowledge of the shape of the Indian subcontinent. Below it says that each of the kingdoms is shaped like the front of a cart, rather than India as a whole; the relation between these ideas is not clear to me. ", - "dn19:36.1": "Neither Rhys Davids nor Walshe translate this line, but it receives an extensive discussion in the commentary. It says that six kingdoms were arranged around Reṇu’s kingdom in the middle, like an umbrella (_vitānasadisaṁ_). ", - "dn19:36.2": "The verses tell the realms starting with the rising sun in Kaliṅga in the east and proceeding clockwise (_padakkhiṇā_) until the circle is complete with Aṅga on the Kaliṅga border. Thus the original center was probably the last place on the list, Kāsi, which is indeed geographically central. ", + "dn19:31.2": "Following the Mahāsaṅgīti reading rather than the PTS (nānusāsi … nānusāsati). It seems required by the context that he does more than his father. ", + "dn19:33.7": "Following PTS reading sukhaṁ edheyyātha. ", + "dn19:34.13": "The meaning of sakaṭamukhaṁ (“front of a cart”) is clarified by comparison with the parallels. T 8 is identical (其界廣闊。正南南隅，其界狹略，猶如車形), while DA 3 expresses a similar idea more briefly (此閻浮提地， 內廣外狹). The Mahāvastu (Mvu 85.17) confirms this sense with dakṣiṇena saṁkṣiptā śakaṭamukhasaṁsthitaṁ. These appears to demonstrate a knowledge of the shape of the Indian subcontinent. Below it says that each of the kingdoms is shaped like the front of a cart, rather than India as a whole; the relation between these ideas is not clear to me. ", + "dn19:36.1": "Neither Rhys Davids nor Walshe translate this line, but it receives an extensive discussion in the commentary. It says that six kingdoms were arranged around Reṇu’s kingdom in the middle, like an umbrella (vitānasadisaṁ). ", + "dn19:36.2": "The verses tell the realms starting with the rising sun in Kaliṅga in the east and proceeding clockwise (padakkhiṇā) until the circle is complete with Aṅga on the Kaliṅga border. Thus the original center was probably the last place on the list, Kāsi, which is indeed geographically central. ", "dn19:36.3": "Kaliṅga was a coastal realm in modern Odisha and Andhra Pradesh. There is no consensus on the exact location of Dantapura. ", "dn19:36.4": "Assaka stretched from Kaliṅga’s western border across the interior. Potana is modern Bodhan in Telangana state. ", - "dn19:36.5": "_Mahesaya_ is a variant spelling for _māhissatī_; Mahāvastu has _māhiṣmatī_. It is in present-day Madhya Pradesh, on the banks of Narmada River, and is perhaps to be identified with modern Maheshwar. ", + "dn19:36.5": "Mahesaya is a variant spelling for māhissatī; Mahāvastu has māhiṣmatī. It is in present-day Madhya Pradesh, on the banks of Narmada River, and is perhaps to be identified with modern Maheshwar. ", "dn19:36.6": "Sovīra was on the lower Indus, and Roruka is identified with modern Rohri in Sindh province, Pakistan. It is unlikely that they received Aryan culture from Kāsi. ", - "dn19:36.13": "The names of the aristocrat kings—most of which are difficult to identify from other sources—are listed in an abruptly-inserted verse. The names are missing from the parallels in Mahāvastu and DA 3, but T 8 appears to have the same list of names in the same order, except with Reṇu at the start. Rhys Davids proposes to assign each one to a kingdom as listed in the same order. This seems to work for the first four names, as [ja424](), invoking this sutta, identifies Bharata as king of Sovīra. But it falls apart with Reṇu, who as we have seen, belongs in Kāsi rather than Videha. ", - "dn19:36.14": "“Bharata” is the name of an individual king, while they are collectively known as “Bhāratas” (with a long initial _ā_ due to secondary derivation). [ja424](), invoking this sutta, identifies Bharata as king of Sovīra. ", - "dn19:36.16": "Here _bhāratā_ means “kings of India” or perhaps, if read together with the preceding verses, “kingdoms of India”. India was called Bhārata after the legendary King Bharata of Hastināpura (Delhi), founder of the Lunar dynasty, conqueror of India, and sire of the warring tribes of the Mahābharata. His story is told in the Saṁbhavapara of the Mahābhārata. The name represents the success of Vedic culture across the subcontinent. ", + "dn19:36.13": "The names of the aristocrat kings—most of which are difficult to identify from other sources—are listed in an abruptly-inserted verse. The names are missing from the parallels in Mahāvastu and DA 3, but T 8 appears to have the same list of names in the same order, except with Reṇu at the start. Rhys Davids proposes to assign each one to a kingdom as listed in the same order. This seems to work for the first four names, as Ja 424, invoking this sutta, identifies Bharata as king of Sovīra. But it falls apart with Reṇu, who as we have seen, belongs in Kāsi rather than Videha. ", + "dn19:36.14": "“Bharata” is the name of an individual king, while they are collectively known as “Bhāratas” (with a long initial ā due to secondary derivation). Ja 424, invoking this sutta, identifies Bharata as king of Sovīra. ", + "dn19:36.16": "Here bhāratā means “kings of India” or perhaps, if read together with the preceding verses, “kingdoms of India”. India was called Bhārata after the legendary King Bharata of Hastināpura (Delhi), founder of the Lunar dynasty, conqueror of India, and sire of the warring tribes of the Mahābharata. His story is told in the Saṁbhavapara of the Mahābhārata. The name represents the success of Vedic culture across the subcontinent. ", "dn19:38.2": "In spiritual circles, such rumors spread like wildfire in an Australian summer. ", - "dn19:38.8": "The ancient Brahmanical teachers are invoked to justify the Buddhist rains retreat. | Compassion is one of the “meditations of Brahmā” (_brahmavihāra_). Normally the suttas speak of the absorptions (_jhāna_) and of the meditation on compassion (_karuṇā_), but the idea of an “absorption on compassion” is unique to this sutta. ", - "dn19:45.11": "“Deathless” from a Brahmanical perspective, but very much within the realm of _saṁsāra_ from a Buddhist perspective. ", - "dn19:45.12": "_Brahme_ is the normal vocative for _brahmā_. However in verse it is sometimes used as vocative for _brāhmaṇa_ (eg. [snp5.1:7.3](), [snp5.19:3.4]()). ", + "dn19:38.8": "The ancient Brahmanical teachers are invoked to justify the Buddhist rains retreat. | Compassion is one of the “meditations of Brahmā” (brahmavihāra). Normally the suttas speak of the absorptions (jhāna) and of the meditation on compassion (karuṇā), but the idea of an “absorption on compassion” is unique to this sutta. ", + "dn19:45.11": "“Deathless” from a Brahmanical perspective, but very much within the realm of saṁsāra from a Buddhist perspective. ", + "dn19:45.12": "Brahme is the normal vocative for brahmā. However in verse it is sometimes used as vocative for brāhmaṇa (eg. Snp 5.1:7.3, Snp 5.19:3.4). ", "dn19:46.1": "These factors are explained as a summary of the Gradual Training. ", - "dn19:46.4": "“At one” (_ekodibhūta_ or more commonly _ekodibhāva_) normally describes deep meditation, and is part of the formula for the second _jhāna_. Here it is explained as equivalent to “seclusion” (_viveka_). ", - "dn19:46.10": "“Putrefaction” (_āmagandha_) is the smell of (moral) decay or corruption ([an3.128](), [snp2.2]()). ", - "dn19:46.17": "“Desire” is (_icchā_). PTS reads _vicikicchā_ (“doubt”), but this must be incorrect as the commentary explains it as “craving” (_taṇhā_). ", - "dn19:46.21": "“Easy to quell” (_sunimmadaya_) is unique to this passage. ", - "dn19:47.14": "As noted in the comment to [dn16:5.19.2](), kingly clans adopted the lineage name of the high priest (_purohita_) during initiation. ", - "dn19:50.8": "“True teaching” (_saddhamma_) normally describes the Buddha’s teaching. ", - "dn19:50.9": "“Leads to rebirth in the Brahmā realm” (_brahmalokūpapattiyā_), just as the teaching of Āḷāra Kālāma, based on the even more refined formless meditations, leads to rebirth in the dimension of nothingness [mn36:14.14](). ", - "dn19:51.5": "Echoing the ancient hermit Araka at [an7.74:2.2](), who said life is evanescent like a dewdrop. ", + "dn19:46.4": "“At one” (ekodibhūta or more commonly ekodibhāva) normally describes deep meditation, and is part of the formula for the second jhāna. Here it is explained as equivalent to “seclusion” (viveka). ", + "dn19:46.10": "“Putrefaction” (āmagandha) is the smell of (moral) decay or corruption (AN 3.128, Snp 2.2). ", + "dn19:46.17": "“Desire” is (icchā). PTS reads vicikicchā (“doubt”), but this must be incorrect as the commentary explains it as “craving” (taṇhā). ", + "dn19:46.21": "“Easy to quell” (sunimmadaya) is unique to this passage. ", + "dn19:47.14": "As noted in the comment to DN 16:5.19.2, kingly clans adopted the lineage name of the high priest (purohita) during initiation. ", + "dn19:50.8": "“True teaching” (saddhamma) normally describes the Buddha’s teaching. ", + "dn19:50.9": "“Leads to rebirth in the Brahmā realm” (brahmalokūpapattiyā), just as the teaching of Āḷāra Kālāma, based on the even more refined formless meditations, leads to rebirth in the dimension of nothingness MN 36:14.14. ", + "dn19:51.5": "Echoing the ancient hermit Araka at AN 7.74:2.2, who said life is evanescent like a dewdrop. ", "dn19:57.7": "It is regarded as normal that woman should renounce. ", - "dn19:58.2": "Compare with the mass renunciation under Vipassī ([dn14:2.16.6]()). ", - "dn19:59.1": "His meditation expands from compassion to include all four of the _brahmavihāras_. ", - "dn19:61.2": "This is the third and final Jātaka in the Dīghanikāya, after [dn5]() and [dn17](). ", - "dn19:61.4": "According to the doctrine of the “perfections” (_pāramī_), which emerged around two to four centuries after the Buddha’s passing, the practices he undertook in past lives laid the foundation for awakening in this life. Here, however, the Buddha states that those practices did not lead to awakening. Rather, since they were based on the wrong view of eternal bliss in the Brahmā realm, they only led to a good rebirth so long as that kamma lasted. " + "dn19:58.2": "Compare with the mass renunciation under Vipassī (DN 14:2.16.6). ", + "dn19:59.1": "His meditation expands from compassion to include all four of the brahmavihāras. ", + "dn19:61.2": "This is the third and final Jātaka in the Dīghanikāya, after DN 5 and DN 17. ", + "dn19:61.4": "According to the doctrine of the “perfections” (pāramī), which emerged around two to four centuries after the Buddha’s passing, the practices he undertook in past lives laid the foundation for awakening in this life. Here, however, the Buddha states that those practices did not lead to awakening. Rather, since they were based on the wrong view of eternal bliss in the Brahmā realm, they only led to a good rebirth so long as that kamma lasted. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn1_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn1_comment-en-sujato.json index 69e8e0889bc6..e7ad69161179 100644 --- a/comment/en/sujato/sutta/dn/dn1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn1_comment-en-sujato.json @@ -1,85 +1,85 @@ { - "dn1:1.1.1": "Tradition holds that these were the words spoken by Ānanda when reciting the Suttapiṭaka at the First Council following the Buddha’s death. In fact it is a tag signifying that the text has been passed down through oral tradition and the speaker was not present at the events ([dn5:21.10](), [mn127:17.4]()). | This sutta with its commentary was translated by Bhikkhu Bodhi in his *The All-Embracing Net of Views*. ", - "dn1:1.1.2": "By convention, suttas do not specify the date, so we have scant internal chronology. | Walk about fifteen kilometers north from Rājagaha (modern Rajgir) to reach Nāḷandā. | “Mendicant” is a literal translation of _bhikkhu_, one who goes for alms. ", - "dn1:1.1.3": "A “wanderer” (_paribbājaka_) was a homeless religious renunciate—male or female, Brahmanical or other—who wandered seeking alms. | “Pupil” is _antevāsi_, a live-in student of a master. ", + "dn1:1.1.1": "Tradition holds that these were the words spoken by Ānanda when reciting the Suttapiṭaka at the First Council following the Buddha’s death. In fact it is a tag signifying that the text has been passed down through oral tradition and the speaker was not present at the events (DN 5:21.10, MN 127:17.4). | This sutta with its commentary was translated by Bhikkhu Bodhi in his The All-Embracing Net of Views. ", + "dn1:1.1.2": "By convention, suttas do not specify the date, so we have scant internal chronology. | Walk about fifteen kilometers north from Rājagaha (modern Rajgir) to reach Nāḷandā. | “Mendicant” is a literal translation of bhikkhu, one who goes for alms. ", + "dn1:1.1.3": "A “wanderer” (paribbājaka) was a homeless religious renunciate—male or female, Brahmanical or other—who wandered seeking alms. | “Pupil” is antevāsi, a live-in student of a master. ", "dn1:1.1.4": "Today these are called the Triple Gem that makes up the Buddhist religion; however they are not known by that term in the early texts. ", "dn1:1.1.5": "While the disagreement of student and teacher signifies their confusion, it also represents the diversity of views within the brahmanical caste and the openness with which a student could disagree with their teacher. ", "dn1:1.2.1": "Ambalaṭṭhikā means “place of mango saplings”. It was a rest-house set up by the king of Rājagaha about a day’s journey from the capital. It must have been sizable. ", - "dn1:1.3.1": "_Saṅkhiyadhamma_ is a unique term. The commentary glosses it as _kathādhamma_, following which it has been translated as “conversation” or “trend of conversation”. But _saṅkhā_ means “appraisal, assessment, evaluation, measuring, calculating”, and here the subject of discussion is the different ways the two parties assess or judge the Buddha, Dhamma, and Saṅgha. Compare the “appraisal” of the Buddha at [dn19:19.2](). ", - "dn1:1.3.2": "_Adhimutti_ is something that has been decided, a conviction or belief. ", + "dn1:1.3.1": "Saṅkhiyadhamma is a unique term. The commentary glosses it as kathādhamma, following which it has been translated as “conversation” or “trend of conversation”. But saṅkhā means “appraisal, assessment, evaluation, measuring, calculating”, and here the subject of discussion is the different ways the two parties assess or judge the Buddha, Dhamma, and Saṅgha. Compare the “appraisal” of the Buddha at DN 19:19.2. ", + "dn1:1.3.2": "Adhimutti is something that has been decided, a conviction or belief. ", "dn1:1.4.1": "This would have been an open air pavilion in the rest-house. By convention, when a teacher or other respected person is to sit, a sitting mat is spread out or made ready for them. ", "dn1:1.4.2": "The very first words of the Buddha in the Suttapiṭaka: he asks to hear what others are saying. ", "dn1:1.4.3": "Here and in similar passages the Pali repeats all and I abbreviate. ", - "dn1:1.5.1": "The phrasing here is somewhat unusual and specific. They “should not do” what creates bitterness (i.e. judging others). Compare [mn22](), where the same phrases are used. In the Buddha’s case, it has the neutral _hoti_, while for the mendicants it uses _karaṇīya_, as here. ", + "dn1:1.5.1": "The phrasing here is somewhat unusual and specific. They “should not do” what creates bitterness (i.e. judging others). Compare MN 22, where the same phrases are used. In the Buddha’s case, it has the neutral hoti, while for the mendicants it uses karaṇīya, as here. ", "dn1:1.5.2": "Complaining about others does not hurt them, only the one who gets upset. ", "dn1:1.5.3": "Equanimity is a prerequisite for evaluating facts. ", - "dn1:1.7.1": "Ethics (or morality or virtue, _sīla_) is important, but it pales in comparison with the higher dimensions of the Buddha’s path. The Buddha often referred to himself as “the Realized One” (_tathāgata_). ", + "dn1:1.7.1": "Ethics (or morality or virtue, sīla) is important, but it pales in comparison with the higher dimensions of the Buddha’s path. The Buddha often referred to himself as “the Realized One” (tathāgata). ", "dn1:1.7.2": "Here the Buddha lays out in detail the ethical conduct for mendicant followers. ", "dn1:1.8.1": "The first and most important precept. It is not just the negative injunction to avoid killing, but also the positive injunction to have compassion for all creatures. | The Buddha is called “the ascetic Gotama” by non-Buddhists. ", - "dn1:1.8.2": "An “ordinary person” (_puthujjana_) is anyone who has not, at minimum, entered the path to stream-entry. ", - "dn1:1.8.5": "“Chastity” is _brahmacariya_, literally “divine conduct”. Here it is used in the narrow sense of refraining from sex, but more commonly it has a broader sense of “spiritual life”. ", + "dn1:1.8.2": "An “ordinary person” (puthujjana) is anyone who has not, at minimum, entered the path to stream-entry. ", + "dn1:1.8.5": "“Chastity” is brahmacariya, literally “divine conduct”. Here it is used in the narrow sense of refraining from sex, but more commonly it has a broader sense of “spiritual life”. ", "dn1:1.9.1": "This is the first of the four kinds of right speech. Just as the precept of not killing implies the positive injunction to live with compassion, the precepts on speech enjoin a positive and constructive use of speech. ", - "dn1:1.9.3": "“Harmony” (or “unanimity”, _samagga_) does not excuse untrue, bigoted, or otherwise harmful speech. True harmony is only achieved in the presence of the Dhamma. ", - "dn1:1.9.7": "_Attha_ is a polyvalent term, here taking the senses “meaningful” and “beneficial”. Elsewhere it means “goal”, “need”, “purpose”, “lawsuit”, or “ending”, and the senses are not always easy to untangle. ", + "dn1:1.9.3": "“Harmony” (or “unanimity”, samagga) does not excuse untrue, bigoted, or otherwise harmful speech. True harmony is only achieved in the presence of the Dhamma. ", + "dn1:1.9.7": "Attha is a polyvalent term, here taking the senses “meaningful” and “beneficial”. Elsewhere it means “goal”, “need”, “purpose”, “lawsuit”, or “ending”, and the senses are not always easy to untangle. ", "dn1:1.10.1": "Buddhists generally do not regard plants as sentient, but value them as part of the ecosystem that supports all life. ", "dn1:1.10.3": "This is interpreted today as eating only after dawn and before noon. ", "dn1:1.10.4": "Such sensual entertainments distract and excite the mind. This and the next three precepts encourage peace of mind for meditation. ", - "dn1:1.10.5": "This was ignored by the Buddha’s cousin, Nanda ([sn21.8:1.2]()). ", + "dn1:1.10.5": "This was ignored by the Buddha’s cousin, Nanda (SN 21.8:1.2). ", "dn1:1.10.6": "To avoid sleeping too much. ", - "dn1:1.10.7": "Literally “gold and silver” (_jātarūparajata_), but _rajata_ is explained in [Bu NP 18](https://suttacentral.net/pli-tv-bu-vb-np18/en/brahmali#2.8) as currency of any kind. ", + "dn1:1.10.7": "Literally “gold and silver” (jātarūparajata), but rajata is explained in Bu NP 18 as currency of any kind. ", "dn1:1.10.8": "Mendicants receive only the day’s meal and do not store or cook food. ", "dn1:1.10.11": "According to ancient Indian law (Arthaśāstra 3.13), a person in a time of trouble may bind themselves in service for a fee. Such bondservants were protected against cruelty, sexual abuse, and unfair work. After earning back the fee of their indenture they were freed, retaining their original inheritance and status. ", "dn1:1.10.12": "These are animals raised for food. ", "dn1:1.10.15": "Land for a monastery may be accepted by the Saṅgha as a community, but not by individual mendicants. ", "dn1:1.10.16": "These items are discussed in detail below. | Acting as a go-between for lay business was tempting due to the mendicants’ wandering lifestyle. However, it exposes them to risk if the message is not delivered or if it is bad news. ", "dn1:1.10.17": "For example, trading in monastery property. ", - "dn1:1.11.1": "This section expands some of the former section in further detail. | The “middle” and “large” sections on ethics are not found in briefer presentations such as [mn27:14.1](). ", - "dn1:1.11.2": "That these are not five “kinds of seeds” but five kinds of “plants grown from seeds” is clear from the Vinaya and its commentary ([Bu Pc 11](https://suttacentral.net/pli-tv-bu-vb-pc11/en/brahmali): _Bhūtagāmo nāma pañca bījajātāni_). ", - "dn1:1.12.1": "For storing up food as a sign of decline, see [dn27:17.5](). ", - "dn1:1.13.2": "_Sobhanaka_ (“beauty pageant”) is explained by the commentary as the movement (or “sprinkling”) of dancers, or their beautification and painting. The PTS reading _sobha-nagarakaṁ_, supported by an unrelated reference to a _gandhabba_ city of that name, is spurious. | _Caṇḍālaṁ vaṁsaṁ dhovanaṁ_ should be a compound, as shown by the prose to Ja 498, where it is a performance by outcastes in Ujjenī. The DN commentary quotes [an10.107](), where _dhovana_ is a southern ceremony accompanied by drink and dance. The commentaries to AN and DN say it was the ritual washing of the bones of the buried dead after the decomposition of the flesh. Such “second funeral” rites have been observed world-wide. From the Jātaka it appears that the tradition had declined to a mere display for passers-by, perhaps featuring naked tribal girls. | _Uyodhika_ is sometimes said to be “sham fights”, but at [an10.30](), it is not a sham. And the definition at [Bu Pc 50](https://suttacentral.net/pli-tv-bu-vb-pc50/en/brahmali) says “where strife is seen”. ", - "dn1:1.14.1": "While gambling isn’t mentioned explicitly here, _jūtappamādaṭṭhānānuyoga_ is treated exclusively as gambling in [dn31:11.1](), so it seems implied. ", - "dn1:1.14.2": "“Checkers” (_aṭṭhapada_) was presumably the ancestor of the Gupta period _caturaṅga_ and hence modern chess. | _Yathāvajja_ is explained in the commentary as “mimicking deformities”, but I cannot find support elsewhere in Pali or Sanskrit for _vajja_ in this sense. More likely it refers to musical instruments (Sanskrit _vādya_). ", - "dn1:1.17.1": "_Tiracchānakathā_ literally means “animal talk”. The Pali word for animal, _tiracchāna_ has the sense of “moving horizontally”, and “low talk” is that which does not elevate. ", - "dn1:1.17.2": "_Bhavābhava_ does not mean “existence and non-existence” but is a distributive compound, “this or that state of existence”. Indian religious texts are full of discussions about different heavens and hells. ", + "dn1:1.11.1": "This section expands some of the former section in further detail. | The “middle” and “large” sections on ethics are not found in briefer presentations such as MN 27:14.1. ", + "dn1:1.11.2": "That these are not five “kinds of seeds” but five kinds of “plants grown from seeds” is clear from the Vinaya and its commentary (Bu Pc 11: Bhūtagāmo nāma pañca bījajātāni). ", + "dn1:1.12.1": "For storing up food as a sign of decline, see DN 27:17.5. ", + "dn1:1.13.2": "Sobhanaka (“beauty pageant”) is explained by the commentary as the movement (or “sprinkling”) of dancers, or their beautification and painting. The PTS reading sobha-nagarakaṁ, supported by an unrelated reference to a gandhabba city of that name, is spurious. | Caṇḍālaṁ vaṁsaṁ dhovanaṁ should be a compound, as shown by the prose to Ja 498, where it is a performance by outcastes in Ujjenī. The DN commentary quotes AN 10.107, where dhovana is a southern ceremony accompanied by drink and dance. The commentaries to AN and DN say it was the ritual washing of the bones of the buried dead after the decomposition of the flesh. Such “second funeral” rites have been observed world-wide. From the Jātaka it appears that the tradition had declined to a mere display for passers-by, perhaps featuring naked tribal girls. | Uyodhika is sometimes said to be “sham fights”, but at AN 10.30, it is not a sham. And the definition at Bu Pc 50 says “where strife is seen”. ", + "dn1:1.14.1": "While gambling isn’t mentioned explicitly here, jūtappamādaṭṭhānānuyoga is treated exclusively as gambling in DN 31:11.1, so it seems implied. ", + "dn1:1.14.2": "“Checkers” (aṭṭhapada) was presumably the ancestor of the Gupta period caturaṅga and hence modern chess. | Yathāvajja is explained in the commentary as “mimicking deformities”, but I cannot find support elsewhere in Pali or Sanskrit for vajja in this sense. More likely it refers to musical instruments (Sanskrit vādya). ", + "dn1:1.17.1": "Tiracchānakathā literally means “animal talk”. The Pali word for animal, tiracchāna has the sense of “moving horizontally”, and “low talk” is that which does not elevate. ", + "dn1:1.17.2": "Bhavābhava does not mean “existence and non-existence” but is a distributive compound, “this or that state of existence”. Indian religious texts are full of discussions about different heavens and hells. ", "dn1:1.18.2": "The folly of disputatiousness is a consistent theme in the suttas, but is a special focus of the Aṭṭhakavagga of the Suttanipāta. ", - "dn1:1.19.2": "“Rulers” (_raññaṁ_, genitive plural) include hereditary kings as well as the elected joint leaders of republican states such as the Sakyans or Vajjis. ", + "dn1:1.19.2": "“Rulers” (raññaṁ, genitive plural) include hereditary kings as well as the elected joint leaders of republican states such as the Sakyans or Vajjis. ", "dn1:1.20.1": "Some renunciants like to butter up potential donors, or make ostentatious displays to prompt further donations. | “Using material possessions to chase after other material possessions” includes trading monastery property for profit. ", - "dn1:1.21.1": "This section focuses on practices that are wrong livelihood for a mendicant, though not for lay people. The Vinaya explains “low lore” as whatever is non-Buddhist or useless ([Bi Pc 49](https://suttacentral.net/pli-tv-bi-vb-pc49/en/brahmali)), while the commentary says it leads not to emancipation but to heaven. ", - "dn1:1.21.2": "Reading _khattavijjā_ (“political science”) per variant as _khettavijjā_ (“geomancy”). | _Sara_ in _saraparitta_ means “sound” not “arrow”; compare with _sarabhañña_ “chanting”. | _Migacakka_ is explained in the commentary, supported by the astrological text Bṛhatsaṃhitā, as interpretation of the cries and behaviors of wild animals. Here the suffix _-cakka_ refers to the field of study. See also [mil5.3.7:6.1]() _sācakkaṁ migacakkaṁ antaracakkaṁ_ (“divining omens from dogs, wild animals, and the directions around”), terms which are also found at Bṛhatsaṃhitā 2. ", - "dn1:1.22.2": "The commentary oddly has “earrings or house-gables” for _kaṇṇika_ (“eared one”), but it must be “rabbit”, for which see _sasakaṇṇikā_ at [ja535:76](). ", - "dn1:1.24.2": "Despite this, astrology is commonly practiced today among Buddhist mendicants. | _(Up)pathagamana_ can hardly mean that the sun, moon, and stars will “go astray”. Rather, _patha_ here has the sense of “range”, so it means “come within range”, which describes an astrological conjunction. ", - "dn1:1.25.2": "“Cosmology” (_lokāyata_) in early Buddhist texts is not, as it later became known, the heterodox school of materialism. Rather, it was a branch of worldly knowledge within regular Vedic studies concerned with the nature and extent of the world and how this may be known ([an9.38](), [sn12.48]()). ", - "dn1:1.26.2": "The commentary has _saṅkiraṇa_/_vikiraṇa_ as “saving and spending” (cp. [snp1.6:23.1]()), but it seems unlikely. _Vikiraṇa_ means “scattering” food or sand, while Sanskrit _vikira_ is the ritual scattering of rice. Given the context, I think it refers to the custom of scattering rice at a wedding. | For _viruddhagabbhakaraṇa_, _viruddha_ means “obstructed”. The commentary here, in general agreement with the Niddesa on _gabbhakaraṇa_ at [snp4.14](), explains as giving treatments for the survival of the fetus. | I omit _hanujappana_ as it is absent from the commentary and seems to have just arisen by confusion. ", - "dn1:1.27.2": "Medicine is right livelihood, but a mendicant should not make a living from it. They may treat fellow mendicants, family members, or those close to the monastery. | _Santikamma_ is the Sanskrit _śāntikakarman_, a rite for averting evil. | For _vassakamma_ and _vossakamma_, the commentary has “fertile and infertile men” (_vassoti puriso, vossoti paṇḍako_), taking “rain” as a metaphor for semen. Such usages do have precedent elsewhere. But in context I take _vassa_ simply as “rain” and _vossa_ as equivalent to Sanskrit _vyavasya_ in the sense of making a settlement for land. | I take _paṭimokkho_ in the sense of “binding” (cf. _paṭimukka_ at [mn38:41.11]() etc.) rather than the commentary’s “release” (from the effects of caustic medicines; cf. [tha-ap25:5.4]()). ", - "dn1:1.28.1": "One meaning of _dhamma_ is “principle” in the sense of a natural law as well as a moral value. | Here begins the famous exposition of the sixty-two views. The subtlety of the analysis lies in how, rather than refuting the details of the views, the Buddha traces them all back to their fundamental psychology. ", - "dn1:1.30.1": "In such contexts, the “self” (_attā_) is a postulated metaphysical entity rather than a simple psychological sense of personal identity. The nature of this “self” or “soul” was endlessly debated. The Buddha rejected all theories of a “self”, and elsewhere it is said that “identity view” underlies all sixty-two views of the Brahmajāla ([sn41.3:4.13]()). | The “cosmos” is the _loka_, otherwise translated as “world”. This sometimes refers to the simple physical realm, sometimes to the world of experience, or else, as here, the vast universe as conceived in ancient Indian thought. ", - "dn1:1.31.1": "“Immersion” (_samādhi_) is deep meditative stillness. The word conveys the sense of “gathered”, “collected”, with a secondary sense of “ignited”, “illuminated”. The practice of _samādhi_ (or _jhāna_, “absorption”) has never been regarded as uniquely Buddhist. However, right meditation begins with right view. Since these meditators begin with wrong view, their _samādhi_ is “wrong” because it merely reinforces their error. ", + "dn1:1.21.1": "This section focuses on practices that are wrong livelihood for a mendicant, though not for lay people. The Vinaya explains “low lore” as whatever is non-Buddhist or useless (Bi Pc 49), while the commentary says it leads not to emancipation but to heaven. ", + "dn1:1.21.2": "Reading khattavijjā (“political science”) per variant as khettavijjā (“geomancy”). | Sara in saraparitta means “sound” not “arrow”; compare with sarabhañña “chanting”. | Migacakka is explained in the commentary, supported by the astrological text Bṛhatsaṃhitā, as interpretation of the cries and behaviors of wild animals. Here the suffix -cakka refers to the field of study. See also Mil 5.3.7:6.1 sācakkaṁ migacakkaṁ antaracakkaṁ (“divining omens from dogs, wild animals, and the directions around”), terms which are also found at Bṛhatsaṃhitā 2. ", + "dn1:1.22.2": "The commentary oddly has “earrings or house-gables” for kaṇṇika (“eared one”), but it must be “rabbit”, for which see sasakaṇṇikā at Ja 535:76. ", + "dn1:1.24.2": "Despite this, astrology is commonly practiced today among Buddhist mendicants. | (Up)pathagamana can hardly mean that the sun, moon, and stars will “go astray”. Rather, patha here has the sense of “range”, so it means “come within range”, which describes an astrological conjunction. ", + "dn1:1.25.2": "“Cosmology” (lokāyata) in early Buddhist texts is not, as it later became known, the heterodox school of materialism. Rather, it was a branch of worldly knowledge within regular Vedic studies concerned with the nature and extent of the world and how this may be known (AN 9.38, SN 12.48). ", + "dn1:1.26.2": "The commentary has saṅkiraṇa/vikiraṇa as “saving and spending” (cp. Snp 1.6:23.1), but it seems unlikely. Vikiraṇa means “scattering” food or sand, while Sanskrit vikira is the ritual scattering of rice. Given the context, I think it refers to the custom of scattering rice at a wedding. | For viruddhagabbhakaraṇa, viruddha means “obstructed”. The commentary here, in general agreement with the Niddesa on gabbhakaraṇa at Snp 4.14, explains as giving treatments for the survival of the fetus. | I omit hanujappana as it is absent from the commentary and seems to have just arisen by confusion. ", + "dn1:1.27.2": "Medicine is right livelihood, but a mendicant should not make a living from it. They may treat fellow mendicants, family members, or those close to the monastery. | Santikamma is the Sanskrit śāntikakarman, a rite for averting evil. | For vassakamma and vossakamma, the commentary has “fertile and infertile men” (vassoti puriso, vossoti paṇḍako), taking “rain” as a metaphor for semen. Such usages do have precedent elsewhere. But in context I take vassa simply as “rain” and vossa as equivalent to Sanskrit vyavasya in the sense of making a settlement for land. | I take paṭimokkho in the sense of “binding” (cf. paṭimukka at MN 38:41.11 etc.) rather than the commentary’s “release” (from the effects of caustic medicines; cf. THA Ap 25:5.4). ", + "dn1:1.28.1": "One meaning of dhamma is “principle” in the sense of a natural law as well as a moral value. | Here begins the famous exposition of the sixty-two views. The subtlety of the analysis lies in how, rather than refuting the details of the views, the Buddha traces them all back to their fundamental psychology. ", + "dn1:1.30.1": "In such contexts, the “self” (attā) is a postulated metaphysical entity rather than a simple psychological sense of personal identity. The nature of this “self” or “soul” was endlessly debated. The Buddha rejected all theories of a “self”, and elsewhere it is said that “identity view” underlies all sixty-two views of the Brahmajāla (SN 41.3:4.13). | The “cosmos” is the loka, otherwise translated as “world”. This sometimes refers to the simple physical realm, sometimes to the world of experience, or else, as here, the vast universe as conceived in ancient Indian thought. ", + "dn1:1.31.1": "“Immersion” (samādhi) is deep meditative stillness. The word conveys the sense of “gathered”, “collected”, with a secondary sense of “ignited”, “illuminated”. The practice of samādhi (or jhāna, “absorption”) has never been regarded as uniquely Buddhist. However, right meditation begins with right view. Since these meditators begin with wrong view, their samādhi is “wrong” because it merely reinforces their error. ", "dn1:1.31.2": "The recollection of past lives is specific, detailed, and confident as it is based on the clear mind of deep immersion. ", - "dn1:1.31.4": "This is the Upaniṣadic view of the eternal _atman_ that is the immanent soul of the world or cosmos, _loka_. Elsewhere in the suttas such theorists assert that the self and the cosmos are identical ([sn24.3:1.3](): _so attā so loko_). ", - "dn1:1.31.5": "The eternal “self” is contrasted with the ephemeral lives of beings. | The famous word _saṁsara_ is often understood as a “cycle” of rebirths, but the meaning is, rather, to “wander on” or “transmigrate”. ", + "dn1:1.31.4": "This is the Upaniṣadic view of the eternal atman that is the immanent soul of the world or cosmos, loka. Elsewhere in the suttas such theorists assert that the self and the cosmos are identical (SN 24.3:1.3: so attā so loko). ", + "dn1:1.31.5": "The eternal “self” is contrasted with the ephemeral lives of beings. | The famous word saṁsara is often understood as a “cycle” of rebirths, but the meaning is, rather, to “wander on” or “transmigrate”. ", "dn1:1.31.9": "Their meditative experience revealed a process of transient and changing lives, yet from that they infer that there must be an eternal self. ", - "dn1:1.32.3": "This differs only in the length of time, which is now up to ten eons. A single eon (_kappa_) lasts longer than it would take to wear away a huge mountain by stroking it with a cloth once a century [sn15.5](), while the number of eons is greater than the sands in the Ganges river [sn15.8](). The vast time periods envisaged in early Buddhist texts are comparable with those of modern cosmology in physics. ", + "dn1:1.32.3": "This differs only in the length of time, which is now up to ten eons. A single eon (kappa) lasts longer than it would take to wear away a huge mountain by stroking it with a cloth once a century SN 15.5, while the number of eons is greater than the sands in the Ganges river SN 15.8. The vast time periods envisaged in early Buddhist texts are comparable with those of modern cosmology in physics. ", "dn1:1.34.2": "These theorists used a process of logic to arrive at the same conclusion as the meditators. Different groups of ascetic philosophers emphasized contemplation or rational inquiry as the means to the truth. The Buddha acknowledged that both are useful but limited because, as here, they can sometimes lead to mistaken conclusions. ", - "dn1:1.35.2": "I have my doubts about this phrase. Everywhere else, _ito bahiddhā_ means “outside of the Buddhist community”, not “outside of the cases just considered”. Still, the commentary and the Chinese parallel at T 21 agree on this sense. ", - "dn1:1.36.2": "A “view” (_diṭṭhi_) is a relatively fixed framework for understanding the world; a “theory”. The “grounds for views” (_diṭṭhiṭṭhānāni_) are the bases from which the views are derived. In this case these are the meditative experiences or the logical reasoning. ", - "dn1:1.36.3": "The word _parāmasati_ means “to take hold” and is often used in the sense “to misapprehend”. | _Nibbuti_ is the verb form of _nibbāna_, which derives from the metaphor of “extinguishing” a flame. ", - "dn1:1.36.4": "_Yathābhūtaṁ_ is often translated as “as it really is”, while I usually render it simply as “truly”. It often has a technical sense of seeing “how things came to be (_bhuta_)” as a process of conditionality ([sn12.31:7.1]()). Such direct vision of the truth is an attribute of the stream-enterer, who has realized the first of the four stages of awakening, in contrast with those on the path who still rely on faith or inference ([sn25.1]()). Here it refers to the understanding of feelings from a fivefold perspective. Feelings underlie intellectual theories and arguments, which serve to sate cravings and fears. ", - "dn1:1.37.2": "Long texts are sometimes marked by their “recitation sections” (_bhāṇavāra_), which was the length that would be recited in one session. ", + "dn1:1.35.2": "I have my doubts about this phrase. Everywhere else, ito bahiddhā means “outside of the Buddhist community”, not “outside of the cases just considered”. Still, the commentary and the Chinese parallel at T 21 agree on this sense. ", + "dn1:1.36.2": "A “view” (diṭṭhi) is a relatively fixed framework for understanding the world; a “theory”. The “grounds for views” (diṭṭhiṭṭhānāni) are the bases from which the views are derived. In this case these are the meditative experiences or the logical reasoning. ", + "dn1:1.36.3": "The word parāmasati means “to take hold” and is often used in the sense “to misapprehend”. | Nibbuti is the verb form of nibbāna, which derives from the metaphor of “extinguishing” a flame. ", + "dn1:1.36.4": "Yathābhūtaṁ is often translated as “as it really is”, while I usually render it simply as “truly”. It often has a technical sense of seeing “how things came to be (bhuta)” as a process of conditionality (SN 12.31:7.1). Such direct vision of the truth is an attribute of the stream-enterer, who has realized the first of the four stages of awakening, in contrast with those on the path who still rely on faith or inference (SN 25.1). Here it refers to the understanding of feelings from a fivefold perspective. Feelings underlie intellectual theories and arguments, which serve to sate cravings and fears. ", + "dn1:1.37.2": "Long texts are sometimes marked by their “recitation sections” (bhāṇavāra), which was the length that would be recited in one session. ", "dn1:2.1.1": "Despite being views of the “self and the cosmos”, the main focus in the next four views is the self. ", "dn1:2.2.1": "This is the end of an eon. It might be compared with what the physicists call the “big crunch”. ", - "dn1:2.2.2": "The human and similar realms are destroyed in the conflagration at the end of the universe, but sentient beings are sustained by the power of their past kamma. | The “realm of streaming radiance” is a Brahmā heaven corresponding to the second _jhāna_. ", - "dn1:2.2.3": "“Mind-made” (_manomaya_) beings are spontaneously born due to past kamma, not by sex. | “Rapture” (_pīti_) is an joyous emotional response to pleasure, usually found in a spiritual sense of elevation of uplift in meditation. ", + "dn1:2.2.2": "The human and similar realms are destroyed in the conflagration at the end of the universe, but sentient beings are sustained by the power of their past kamma. | The “realm of streaming radiance” is a Brahmā heaven corresponding to the second jhāna. ", + "dn1:2.2.3": "“Mind-made” (manomaya) beings are spontaneously born due to past kamma, not by sex. | “Rapture” (pīti) is an joyous emotional response to pleasure, usually found in a spiritual sense of elevation of uplift in meditation. ", "dn1:2.3.1": "This might be compared with the “big bang” of a cyclic universe. ", "dn1:2.3.2": "The realms into which beings are reborn exist interdependently with the beings themselves. The different dimensions correspond with different kinds of kamma. ", - "dn1:2.3.3": "That is, they pass from a world corresponding to the second _jhāna_ to one corresponding to the first _jhāna_. ", + "dn1:2.3.3": "That is, they pass from a world corresponding to the second jhāna to one corresponding to the first jhāna. ", "dn1:2.4.3": "These beings are reborn according to their own kamma, and it is just a coincidence that they appear after the first being made their wish. ", "dn1:2.5.2": "The idea of a creator god arose due to ego and delusion. ", "dn1:2.5.7": "The other creatures appeared after his wish, not because of it. God confuses correlation with causation, a mistake perpetuated by no small number of his followers. ", "dn1:2.6.5": "Again, their meditation experience is genuine, but what they infer from it goes beyond the facts. ", "dn1:2.6.8": "The surviving forms of Indic religion (Buddhism, Hinduism, Jainism) typically hold that all creatures ultimately share the same nature and hence can find liberation. Here we see this was not always the case, for these theorists believed that there are inherently different orders of beings in the cosmos. This is not due to their conduct but to the circumstances of their creation. ", - "dn1:2.7.2": "Delightful as the life of the gods is, even they are supposed to retain a sense of moderation ([mn37:11.2]()), a lesson forgotten by those “depraved by play” (_khiḍḍāpadosikā_). | Note that mindfulness (_sati_) is not held to be a specifically Buddhist virtue. Here it refers to a sense of moral compass and self-awareness, rather than a meditation practice. ", + "dn1:2.7.2": "Delightful as the life of the gods is, even they are supposed to retain a sense of moderation (MN 37:11.2), a lesson forgotten by those “depraved by play” (khiḍḍāpadosikā). | Note that mindfulness (sati) is not held to be a specifically Buddhist virtue. Here it refers to a sense of moral compass and self-awareness, rather than a meditation practice. ", "dn1:2.9.5": "Here the difference in beings is attributed not to the circumstances of their creation but to their behavior. ", - "dn1:2.10.2": "The parallel between _manopadosika_ (“malevolent”) and _khiddapadosika_ (“depraved by play”) suggests a rendering “depraved in mind” for _manopadosika_. However, elsewhere in the suttas _manopadosa_ consistently means “malicious intent” ([mn56:13.15](), [mn93:18.30](), [dn26:20.3](). Also see _mano padūseyya_ at [mn21:20.1]() and [mn28:9.6](). Thus the contrast is between greed and hate. | Here, as usual, _mano_ and _citta_ are synonyms for “mind”. ", + "dn1:2.10.2": "The parallel between manopadosika (“malevolent”) and khiddapadosika (“depraved by play”) suggests a rendering “depraved in mind” for manopadosika. However, elsewhere in the suttas manopadosa consistently means “malicious intent” (MN 56:13.15, MN 93:18.30, DN 26:20.3. Also see mano padūseyya at MN 21:20.1 and MN 28:9.6. Thus the contrast is between greed and hate. | Here, as usual, mano and citta are synonyms for “mind”. ", "dn1:2.13.4": "This is mind-body dualism, the idea that the mind is made of a fundamentally different stuff than the body. ", "dn1:2.16.1": "Here we move from views that conceive of both the self and the cosmos together to those that focus only on the physical extent of the cosmos. It is not clear why these are classified as “views of the past”. ", "dn1:2.17.1": "Once again the view is inferred from meditation, showing that meditative experience was regarded by some as revealing genuine truths about the physical realm. ", @@ -88,13 +88,13 @@ "dn1:2.18.6": "It is common today to say that one’s own experience is valid for oneself. Clearly that is not how these philosophers thought. ", "dn1:2.19.2": "They perceive the universe as spread out like a disc. One might call it a “discworld”. ", "dn1:2.20.3": "The text doesn’t specify what this is, but it might include the view that the ideas “finite” and “infinite” are inadequate to describe the universe. Consider a universe expanding at the speed of light. At any point in time it is not infinite, but as it is impossible to reach its end it is not finite either. ", - "dn1:2.23.1": "_Vikkhepa_ is “flip-flopping”. _Amarā_ is explained in the commentary as either “undying” or “eel-like”. However, _amarā_ in the sense of “eel” is \nfound only in the commentary to this term so is probably spurious. ", + "dn1:2.23.1": "Vikkhepa is “flip-flopping”. Amarā is explained in the commentary as either “undying” or “eel-like”. However, amarā in the sense of “eel” is \nfound only in the commentary to this term so is probably spurious. ", "dn1:2.24.1": "This is a basic requirement for any spiritual teacher. ", "dn1:2.24.7": "Despite their dullness, they have a genuine sense of conscience and wish to avoid breaking precepts. ", "dn1:2.24.8": "A wise teacher avoids making pronouncements about what they do not understand, but these teachers use this as a cover to hide the fact that they do not understand anything. ", "dn1:2.25.5": "Here too they show a certain sincerity to avoid giving rise to unwholesome qualities. ", "dn1:2.26.6": "They avoid making statements, not from a sense of conscience, but for fear of public shaming. ", - "dn1:2.27.2": "Also at [mn76:30.2](). ", + "dn1:2.27.2": "Also at MN 76:30.2. ", "dn1:2.27.4": "Here begins a series of four tetrads that are commonly encountered in the suttas. The first is the belief in an afterlife. ", "dn1:2.27.6": "The denial of an afterlife. ", "dn1:2.27.7": "This could include a belief that eternal life is offered only to adherents of a certain religion. ", @@ -114,35 +114,35 @@ "dn1:2.31.1": "This is an obscure realm of existence where the operations of consciousness are suspended. ", "dn1:2.35.1": "First each section is concluded, then the whole first part is concluded. This formalism is a characteristic of oral tradition. It creates a nested hierarchy of content, clarifying the structure and helping to preserve the text in memory. ", "dn1:2.37.1": "This section introduces more tetralemmas. Many of the views describe the self in terms of the five aggregates—form, feeling, perception, choices, and consciousness. ", - "dn1:2.38.3": "Usually a self is conceived of as percipient, so that the subject experiences a continuity. The term _aroga_ (“well”) implies that the self survives in a healthy and undamaged form. A naive belief in heavenly rebirth would fall under this view. ", + "dn1:2.38.3": "Usually a self is conceived of as percipient, so that the subject experiences a continuity. The term aroga (“well”) implies that the self survives in a healthy and undamaged form. A naive belief in heavenly rebirth would fall under this view. ", "dn1:3.2.1": "Here the self has a physical dimension but no perception. This might include rebirth as a plant or inanimate object. ", "dn1:3.5.1": "Buddhism acknowledges a formless realm of neither perception nor non-perception, which is attained through advanced meditation. ", "dn1:3.9.1": "These theorists assert the true existence of a being, thus falling into the fallacy of identity view. For the Buddha, the words “being” or a “self” describe an ongoing process that is conditioned and impermanent, and do not correspond to a genuine metaphysical reality. The distinction between contingent, empirical reality and metaphysical, absolute existence is essential to understanding early Buddhism. ", "dn1:3.10.2": "This is the materialist view, which accepts only the coarse physical realm. This view is common today, but was also well known in the Buddha’s time. | The “four primary elements” are earth, water, fire, and air, i.e. the states of matter: solid, liquid, plasma, and gas. ", "dn1:3.11.2": "The theorist accepts multiple selves. As self theories evolve, they typically move from more coarse materialist theories towards more subtle conceptions. Sometimes the former view is rejected as being false. Sometimes, as here, the former view is seen not as false, but as incomplete and shallow. ", - "dn1:3.11.4": "“Form” (_rūpa_) includes not just the physical realm of the elements, but various kinds of subtle form (_sukhumarūpa_). These include the energetic or mind-made bodies of beings in various dimensions. _Rūpa_ ultimately refers to the appearance or manifestation of physical properties, and can even include the perception of colors, lights, and shapes in the mind. Here the bodies of the divine beings are not very distant from our own, as they still consume solid food. This probably refers to various nature deities or entities that were believed to consume the food offered to them by humans. ", + "dn1:3.11.4": "“Form” (rūpa) includes not just the physical realm of the elements, but various kinds of subtle form (sukhumarūpa). These include the energetic or mind-made bodies of beings in various dimensions. Rūpa ultimately refers to the appearance or manifestation of physical properties, and can even include the perception of colors, lights, and shapes in the mind. Here the bodies of the divine beings are not very distant from our own, as they still consume solid food. This probably refers to various nature deities or entities that were believed to consume the food offered to them by humans. ", "dn1:3.11.7": "Whereas the eternalists believe that their heavenly rebirth will last forever, annihilationists believe that even heaven is limited, and it ends in final annihilation. ", - "dn1:3.12.4": "This is a more subtle kind of divine rebirth, no longer dependent on physical food. The subtle body still takes on a humanoid form, however, appearing complete in all its limbs. It includes realms produced through the practice of the four _jhānas_. ", - "dn1:3.13.4": "Such a rebirth has left even the subtle body behind, becoming sheer consciousness. | The word _āyatana_ is from a root meaning “expanse”. It is prominently used in this context, where it refers to a realm or “dimension” of rebirth, and in the analysis of sense experience, where it refers to a “field” of sense experience. ", - "dn1:3.13.7": "This phrase appears incongruous as formless beings do not have a body. However the Chinese parallel at DA 21 does not mention _kāya_ here, so it is likely to have arisen as an error in transmission where an earlier phrase was mistakenly copied. ", - "dn1:3.16.4": "The extension of the normal description of this state with the phrase “this is peaceful, this is sublime” is found only here and at [an10.99:35.1](). ", - "dn1:3.19.1": "There is no attested use of _nibbāna_ in any such sense before Buddhism. The Buddha taught extinguishment (_nibbāna_) in this very life, but not “of an existing being” (_sato sattassa_). This emphatic form shows that they were thinking of a lasting entity, a self or soul that is destroyed. The Buddha denied that there is such a thing. We are a stream of ever-changing conditions, fueled by desire and attachment, and liable to suffering. With the end of craving there is no fuel to sustain the stream, so suffering comes to an end. ", + "dn1:3.12.4": "This is a more subtle kind of divine rebirth, no longer dependent on physical food. The subtle body still takes on a humanoid form, however, appearing complete in all its limbs. It includes realms produced through the practice of the four jhānas. ", + "dn1:3.13.4": "Such a rebirth has left even the subtle body behind, becoming sheer consciousness. | The word āyatana is from a root meaning “expanse”. It is prominently used in this context, where it refers to a realm or “dimension” of rebirth, and in the analysis of sense experience, where it refers to a “field” of sense experience. ", + "dn1:3.13.7": "This phrase appears incongruous as formless beings do not have a body. However the Chinese parallel at DA 21 does not mention kāya here, so it is likely to have arisen as an error in transmission where an earlier phrase was mistakenly copied. ", + "dn1:3.16.4": "The extension of the normal description of this state with the phrase “this is peaceful, this is sublime” is found only here and at AN 10.99:35.1. ", + "dn1:3.19.1": "There is no attested use of nibbāna in any such sense before Buddhism. The Buddha taught extinguishment (nibbāna) in this very life, but not “of an existing being” (sato sattassa). This emphatic form shows that they were thinking of a lasting entity, a self or soul that is destroyed. The Buddha denied that there is such a thing. We are a stream of ever-changing conditions, fueled by desire and attachment, and liable to suffering. With the end of craving there is no fuel to sustain the stream, so suffering comes to an end. ", "dn1:3.20.2": "The hedonist. ", "dn1:3.21.5": "Here we see the philosophical reasoning that prompts the evolution of more refined conceptions of self. ", - "dn1:3.21.6": "The “absorptions” (_jhāna_) are central to Buddhist meditation. As we have seen above, however, if they are undertaken with wrong view, the experience itself will tend to reinforce the attachment to a self. ", - "dn1:3.22.3": "The theorist has an experience of a deeper state of meditation, so they know that the first _jhāna_ cannot be the ultimate. ", - "dn1:3.22.5": "_Jhānas_ are subtle states of refined consciousness in which nothing is coarse when compared to ordinary consciousness. Within each state, however, certain mental factors are coarse relative to others. A meditator proceeds through the _jhānas_ with the successive stilling of the relatively coarser factors in each state. ", + "dn1:3.21.6": "The “absorptions” (jhāna) are central to Buddhist meditation. As we have seen above, however, if they are undertaken with wrong view, the experience itself will tend to reinforce the attachment to a self. ", + "dn1:3.22.3": "The theorist has an experience of a deeper state of meditation, so they know that the first jhāna cannot be the ultimate. ", + "dn1:3.22.5": "Jhānas are subtle states of refined consciousness in which nothing is coarse when compared to ordinary consciousness. Within each state, however, certain mental factors are coarse relative to others. A meditator proceeds through the jhānas with the successive stilling of the relatively coarser factors in each state. ", "dn1:3.25.2": "It is not clear why the still more subtle states of the formless attainments are not included here. ", "dn1:3.30.2": "Even the views of annihilation or extinguishment lead to rebirth, contrary to the beliefs of those who hold them. ", - "dn1:3.32.1": "Here the Buddha brings to the fore the notion of feelings which has been briefly mentioned throughout the text. Views are not objective descriptions of the world, but responses to our innermost needs. The word _paritassita_ (“anxiety”) conveys both fear and desire, while _vipphandita_ (“evasiveness”) captures how attachment to theorizing serves as an avoidance strategy. ", + "dn1:3.32.1": "Here the Buddha brings to the fore the notion of feelings which has been briefly mentioned throughout the text. Views are not objective descriptions of the world, but responses to our innermost needs. The word paritassita (“anxiety”) conveys both fear and desire, while vipphandita (“evasiveness”) captures how attachment to theorizing serves as an avoidance strategy. ", "dn1:3.45.1": "The analysis is introducing more elements of dependent origination. The famous twelve links say that contact is the condition for feeling, which in turn causes craving. ", "dn1:3.70.1": "The text repeats all, but I abbreviate for legibility. In the oral tradition, extensive repetitions serve to reinforce the learning and ensure reliability of transmission. More subtly, they also help deepen understanding and contemplation. After reciting the extensive and complex treatment of the sixty-two views, the reciter takes the time to go over them again and again, letting them settle and consolidate. True learning takes time, but the repetitions that are reflective and reassuring in recitation become irksome and ponderous in reading. ", "dn1:3.71.12": "Finally the process of dependent origination, which has been foreshadowed little by little, is brought to its ultimate conclusion. It still does not include the full twelve factors, but the process beginning with ignorance is implied throughout. ", - "dn1:3.72.1": "“Contact” (_phassa_) is the conjunction of the sense stimulus, the sense organ, and the associated consciousness. ", + "dn1:3.72.1": "“Contact” (phassa) is the conjunction of the sense stimulus, the sense organ, and the associated consciousness. ", "dn1:3.72.2": "They cannot see a way past attachment so long as they theorize in terms of an existing self. ", "dn1:3.72.3": "The title is explained with a vivid simile. The Buddha was a master of observation, and constantly drew from everyday experience to illustrate his teachings. The metaphor works on a surface level to illustrate how theorists are trapped. But it also conveys something deeper, a sense of pathos and empathy with the helpless creatures who have no idea why they suffer. ", - "dn1:3.73.1": "The Buddha is not his body, which is merely the remnant of past kamma. The phrase _bhavanetti_ (“conduit to rebirth”) invokes a channel that leads to a future life. ", + "dn1:3.73.1": "The Buddha is not his body, which is merely the remnant of past kamma. The phrase bhavanetti (“conduit to rebirth”) invokes a channel that leads to a future life. ", "dn1:3.73.4": "This metaphor is found at Bṛhadāraṇyaka Upaniṣad 4.3.36, where it refers to the separation of the self from the body at death. ", - "dn1:3.74.3": "It is not uncommon to find multiple names for the same sutta, and here we see this practice originated with the Buddha himself. When is referred to by name at [sn41.3:2.4]() and [Kd 21:1.8.8](https://suttacentral.net/pli-tv-kd1/en/brahmali#1.8.8), however, it is always called the Brahmajāla. ", + "dn1:3.74.3": "It is not uncommon to find multiple names for the same sutta, and here we see this practice originated with the Buddha himself. When is referred to by name at SN 41.3:2.4 and Kd 21:1.8.8, however, it is always called the Brahmajāla. ", "dn1:3.74.6": "This is a sign of an especially momentous teaching. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn20_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn20_comment-en-sujato.json index d4b0c3f62547..084f4ec97603 100644 --- a/comment/en/sujato/sutta/dn/dn20_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn20_comment-en-sujato.json @@ -1,86 +1,86 @@ { - "dn20:1.3": "This discourse gives an extensive account of divine beings. Some are familiar from elsewhere in the Pali texts, others found in various Brahmanical sources, while still others occur only here. For the names we can compare the edition of the Sanskrit text by Waldschmidt and Sander and available on SuttaCentral as [SF 140](https://suttacentral.net/sf140/san/waldschmidt-sander). ", + "dn20:1.3": "This discourse gives an extensive account of divine beings. Some are familiar from elsewhere in the Pali texts, others found in various Brahmanical sources, while still others occur only here. For the names we can compare the edition of the Sanskrit text by Waldschmidt and Sander and available on SuttaCentral as SF 140. ", "dn20:2.1": "The Pure Abodes are inhabited entirely by non-returners. ", - "dn20:3.4": "“Great congregation” is _mahāsamaya_. ", - "dn20:3.15": "A village ([Bu Pj 2:3.8](https://suttacentral.net/pli-tv-bu-vb-pj2/en/brahmali#3.8)) or royal compound ([Bu Pc 83:1.3.56.1](https://suttacentral.net/pli-tv-bu-vb-pc83/en/brahmali#1.3.56.1)) was marked with a “boundary post” (_indakhīla_). It symbolized a fixed and immovable point, either in a good sense ([sn56.39:4.1]()) or, as here, an obstacle. | For Mahāsaṅgīti’s _ūhacca manejā_ read _ūhacca-m-anejā_. ", - "dn20:3.17": "_Nāga_ can refer to a class of semi-divine beings in a powerful serpentine form (“dragon”); a large and powerful snake, especially a king cobra; a bull elephant; or any powerful and mighty being (“giant”). ", - "dn20:3.22": "The discourse up to here is also found at [sn1.37](). ", - "dn20:4.3": "This recalls [dn14:1.10.1](), where the relative sizes of the mendicant congregations of different Buddhas are tallied. That sutta, in another point of similarity, also featured a conversation with deities of the Pure Abodes. ", - "dn20:5.1": "“Paean of praise” is _siloka_, a rare case where this means “verse (of praise)” rather than “fame, renown”. | _Anukassāmi_ is present tense from the root _kass_, “to draw (up), to drag”. Compare Sanskrit _anukarṣa_ in the sense “invoking, summoning by incantation”. ", + "dn20:3.4": "“Great congregation” is mahāsamaya. ", + "dn20:3.15": "A village (Bu Pj 2:3.8) or royal compound (Bu Pc 83:1.3.56.1) was marked with a “boundary post” (indakhīla). It symbolized a fixed and immovable point, either in a good sense (SN 56.39:4.1) or, as here, an obstacle. | For Mahāsaṅgīti’s ūhacca manejā read ūhacca-m-anejā. ", + "dn20:3.17": "Nāga can refer to a class of semi-divine beings in a powerful serpentine form (“dragon”); a large and powerful snake, especially a king cobra; a bull elephant; or any powerful and mighty being (“giant”). ", + "dn20:3.22": "The discourse up to here is also found at SN 1.37. ", + "dn20:4.3": "This recalls DN 14:1.10.1, where the relative sizes of the mendicant congregations of different Buddhas are tallied. That sutta, in another point of similarity, also featured a conversation with deities of the Pure Abodes. ", + "dn20:5.1": "“Paean of praise” is siloka, a rare case where this means “verse (of praise)” rather than “fame, renown”. | Anukassāmi is present tense from the root kass, “to draw (up), to drag”. Compare Sanskrit anukarṣa in the sense “invoking, summoning by incantation”. ", "dn20:5.6": "This gives a hint as to one of the purposes of this sutta. Living alone in remote forests can be terrifying. Such places were widely believed to be haunted by all manner of supernatural creatures, not all of them friendly. While for an arahant this posed no threat, there would have been then, as there are today, many young or aspiring meditators who faced such challenges with trepidation. These verses offer succor, surrounding them with powerful, albeit invisible, allies. ", - "dn20:7.1": "“Spirit” is _yakkha_. In later legend they appear as monstrous figures, but in the suttas they are ambiguous and may often be friendly to the Dhamma. Early statues of _yakkhas_ at Mathurā (circa 100 BCE) depict noble and powerful kings, not ogres. _Yakkha_ is also sometimes used more generally in the sense of an individual or deity. ", - "dn20:7.8": "Colorful like the nymphs of [mn50:25.6]() or Susīma’s gods at [sn2.29:7.1](). ", + "dn20:7.1": "“Spirit” is yakkha. In later legend they appear as monstrous figures, but in the suttas they are ambiguous and may often be friendly to the Dhamma. Early statues of yakkhas at Mathurā (circa 100 BCE) depict noble and powerful kings, not ogres. Yakkha is also sometimes used more generally in the sense of an individual or deity. ", + "dn20:7.8": "Colorful like the nymphs of MN 50:25.6 or Susīma’s gods at SN 2.29:7.1. ", "dn20:7.13": "Mount Sātā is unidentified, but according to the commentary it was in the middle region. ", - "dn20:8.1": "Vessāmitta (“friend of all”) is the name of a Vedic hermit. Legend has it that he was a _khattiya_ who earned brahminhood due to his intense austerities in the remote Himalayas. Perhaps this is a mountain named for him, although I can find no trace of it in Sanskrit. ", - "dn20:8.7": "_Kumbhīra_ means “crocodile”. ", + "dn20:8.1": "Vessāmitta (“friend of all”) is the name of a Vedic hermit. Legend has it that he was a khattiya who earned brahminhood due to his intense austerities in the remote Himalayas. Perhaps this is a mountain named for him, although I can find no trace of it in Sanskrit. ", + "dn20:8.7": "Kumbhīra means “crocodile”. ", "dn20:9.1": "We met two human King Dhataraṭṭhas (“Strongrealm”) in the Mahāgovindasutta. ", - "dn20:9.3": "“Centaur” is _gandhabba_. _Gandhabbas_ are wild, sexual beings often depicted as half-man, half-horse. It is likely the Sanskrit _gandharva_ stems from the same root as the Greek _kentauro_, and the ultimate origin of the idea comes from the proto-Indo-Europeans, who rode the horse, creating a potent entity that was invincible in battle. ", + "dn20:9.3": "“Centaur” is gandhabba. Gandhabbas are wild, sexual beings often depicted as half-man, half-horse. It is likely the Sanskrit gandharva stems from the same root as the Greek kentauro, and the ultimate origin of the idea comes from the proto-Indo-Europeans, who rode the horse, creating a potent entity that was invincible in battle. ", "dn20:9.6": "By implication, they are renowned as being powerful as Indra, the king of gods who in Pali is more commonly called Sakka. It is also a nod to the multiplicity of divinities in the Vedic system, where one becomes many and many become one. ", - "dn20:9.11": "_Virūḷhaka_ is “growth”; he was probably a god of the fertile crops. In the Pali it is spelled Virūḷha here due to the meter. ", - "dn20:9.13": "“Goblins” is _kumbhaṇḍa_, a race of lesser deities often depicted as ugly and misshapen. On the face of it, _kumbhaṇḍa_ means “potballs”, i.e. deities whose testicles are as big as pots. Perhaps more likely they are related to the beings known as _kuṣmāṇḍa_ in Sanskrit, whose bellies are round as “pumpkins”. ", - "dn20:9.21": "One of the “royal snake families” at [an4.67:3.2](). His name means “multiple eyes” (_virūpa-akkha_) for the false eyes on a cobra’s hood. ", - "dn20:9.31": "Also known as Vessavaṇa ([dn32:7.43](), [snp2.14:6.1]()), which means “Son of the Renowned” from his father Viśrava. These two names appear together elsewhere in contemporary literature (Atharvaveda 8,10.28c, Śatapatha Brāhmaṇa 13.4.3.10), where, although the passages are obscure, he appears to be associated with wickedness, concealment, and theft. Although a god of wealth (_dhanada_), the name Kuvera is explained by lexicographers as “deformed”. Probably he was originally a god of the underground, blessed with the earth’s riches, yet deformed by its great pressure. ", - "dn20:10.1": "The following verses are a treasure of ancient Indian mythology, recording the names of deities otherwise lost to history. Many of the names are obscure and variant readings are recorded in manuscripts and noted in the commentary. My spellings follow Ānandajoti’s translation, *[The Discourse on the Great Convention](http://www.ancient-buddhist-texts.net/Texts-and-Translations/Safeguard/02x-Atirekani-Sattasuttani-23.htm)*, unless there is a reason to change. I try to identify the deities as best as I can, but many of them remain speculative. ", - "dn20:10.3": "I have not been able to trace these mysterious servants or their purpose. The Sanskrit has _māyā kiṭiś ca vikiṭiś ca / bhṛguś ca bhṛkuṭinyā saha_. Bhṛgu is a well-known figure from the Vedas, but he was a sage not a “crafty slave”. ", - "dn20:10.5": "Candana appears in [mn134:6.4]() and [sn40.11:1.1](), and together with Kāmaseṭṭha in [dn32:10.4](). _Candana_ means “sandalwood”, although the name of the god might also relate to its root “shining”. | _Kāmaseṭṭha_ means “Chief of Sex”, i.e. “Eros”; he does not seem to appear in a Brahmanical context. ", - "dn20:10.7": "Panāda (“roarer”) was the name of an ancient king who performed the horse sacrifice ([thag2.22:1.1](), [dn26:26.1]()). In Ja 265 he is said to have been the son of Vessavaṇa (Kuvera). | Opamañña is a descendant of the ascended sage Upamanyu (“zealous one”). ", - "dn20:10.8": "Mātali is the charioteer of Sakka (i.e. Indra; [sn11.6:1.5](), [mn83:14.1](), etc.), a role he plays throughout Brahmanical literature as well. ", - "dn20:10.9": "The _gandharva_ Citrasena (“Brightspear”) appears in the Sanskrit Purāṇas as a friend of Arjuna in various adventures. ", - "dn20:10.10": "_Nala_ means “reed”. There was a King Nala of Vidarbha whose love for his Queen Damayantī is celebrated in the Mahābharata. | Janesabha is an alternate spelling of Janavasabha ([dn18]()). ", - "dn20:10.11": "In [dn21]() we shall learn of how the centaur Pañcasikha (“Fivecrest”) wooed Timbaru’s daughter Suriyavaccasā (“Sunshine”). ", - "dn20:11.1": "Read _nābhasa_, which means “celestial, heavenly”. The commentary says this was the name of a lake, which agrees with the legend that a Nābhasa was a son of Nala (“reed”) and father of Puṇḍarīka (“lotus”). The Sanskrit here, however, has _sahabhuṁ nāgo_. ", - "dn20:11.2": "_Vesālā_ is from the adjectival form _vesāla_ (“of Vesālī”). | Pali _taccha_ can represent Sanskrit _takṣa_, and the Sanskrit does indeed have _takṣakaḥ_ here, so Tacchaka is probably “of Takṣasilā”. This famous city, normally spelled Takkasilā in Pali, is Taxila in West Pakistan, an ancient center of learning. ", - "dn20:11.3": "These _nāgas_ are frequently mentioned together in Sanskrit literature such as the Mahābhārata (1.31.1a, 2.9.9a, 5.101.9c), where they are also said to come from Pāyāga (3.83.72a: _prayāgaṃ sapratiṣṭhānaṃ kambalāśvatarau_). ", - "dn20:11.4": "Payāga (modern Prayagraj, formerly Allahabad) is the sacred ford at the confluence of the Ganges and the Yamunā beside Kosambi (see [pli-tv-bu-vb-pj1:4.18]()). ", - "dn20:11.5": "The Dhataraṭṭha and Erāvaṇa _nāgas_ also appear frequently in Sanskrit literature, and often in association with other deities in our text as part of a loose cluster of divinities (eg. Harivamśa 3.112–117). Erāvaṇa also appears at [snp2.14:5.1](). Here he is a _nāga_ as in “dragon”, but later tradition saw him as a _nāga_ as in “elephant”, in which role he became the mighty mount of Indra/Sakka. ", + "dn20:9.11": "Virūḷhaka is “growth”; he was probably a god of the fertile crops. In the Pali it is spelled Virūḷha here due to the meter. ", + "dn20:9.13": "“Goblins” is kumbhaṇḍa, a race of lesser deities often depicted as ugly and misshapen. On the face of it, kumbhaṇḍa means “potballs”, i.e. deities whose testicles are as big as pots. Perhaps more likely they are related to the beings known as kuṣmāṇḍa in Sanskrit, whose bellies are round as “pumpkins”. ", + "dn20:9.21": "One of the “royal snake families” at AN 4.67:3.2. His name means “multiple eyes” (virūpa-akkha) for the false eyes on a cobra’s hood. ", + "dn20:9.31": "Also known as Vessavaṇa (DN 32:7.43, Snp 2.14:6.1), which means “Son of the Renowned” from his father Viśrava. These two names appear together elsewhere in contemporary literature (Atharvaveda 8,10.28c, Śatapatha Brāhmaṇa 13.4.3.10), where, although the passages are obscure, he appears to be associated with wickedness, concealment, and theft. Although a god of wealth (dhanada), the name Kuvera is explained by lexicographers as “deformed”. Probably he was originally a god of the underground, blessed with the earth’s riches, yet deformed by its great pressure. ", + "dn20:10.1": "The following verses are a treasure of ancient Indian mythology, recording the names of deities otherwise lost to history. Many of the names are obscure and variant readings are recorded in manuscripts and noted in the commentary. My spellings follow Ānandajoti’s translation, The Discourse on the Great Convention, unless there is a reason to change. I try to identify the deities as best as I can, but many of them remain speculative. ", + "dn20:10.3": "I have not been able to trace these mysterious servants or their purpose. The Sanskrit has māyā kiṭiś ca vikiṭiś ca / bhṛguś ca bhṛkuṭinyā saha. Bhṛgu is a well-known figure from the Vedas, but he was a sage not a “crafty slave”. ", + "dn20:10.5": "Candana appears in MN 134:6.4 and SN 40.11:1.1, and together with Kāmaseṭṭha in DN 32:10.4. Candana means “sandalwood”, although the name of the god might also relate to its root “shining”. | Kāmaseṭṭha means “Chief of Sex”, i.e. “Eros”; he does not seem to appear in a Brahmanical context. ", + "dn20:10.7": "Panāda (“roarer”) was the name of an ancient king who performed the horse sacrifice (Thag 2.22:1.1, DN 26:26.1). In Ja 265 he is said to have been the son of Vessavaṇa (Kuvera). | Opamañña is a descendant of the ascended sage Upamanyu (“zealous one”). ", + "dn20:10.8": "Mātali is the charioteer of Sakka (i.e. Indra; SN 11.6:1.5, MN 83:14.1, etc.), a role he plays throughout Brahmanical literature as well. ", + "dn20:10.9": "The gandharva Citrasena (“Brightspear”) appears in the Sanskrit Purāṇas as a friend of Arjuna in various adventures. ", + "dn20:10.10": "Nala means “reed”. There was a King Nala of Vidarbha whose love for his Queen Damayantī is celebrated in the Mahābharata. | Janesabha is an alternate spelling of Janavasabha (DN 18). ", + "dn20:10.11": "In DN 21 we shall learn of how the centaur Pañcasikha (“Fivecrest”) wooed Timbaru’s daughter Suriyavaccasā (“Sunshine”). ", + "dn20:11.1": "Read nābhasa, which means “celestial, heavenly”. The commentary says this was the name of a lake, which agrees with the legend that a Nābhasa was a son of Nala (“reed”) and father of Puṇḍarīka (“lotus”). The Sanskrit here, however, has sahabhuṁ nāgo. ", + "dn20:11.2": "Vesālā is from the adjectival form vesāla (“of Vesālī”). | Pali taccha can represent Sanskrit takṣa, and the Sanskrit does indeed have takṣakaḥ here, so Tacchaka is probably “of Takṣasilā”. This famous city, normally spelled Takkasilā in Pali, is Taxila in West Pakistan, an ancient center of learning. ", + "dn20:11.3": "These nāgas are frequently mentioned together in Sanskrit literature such as the Mahābhārata (1.31.1a, 2.9.9a, 5.101.9c), where they are also said to come from Pāyāga (3.83.72a: prayāgaṃ sapratiṣṭhānaṃ kambalāśvatarau). ", + "dn20:11.4": "Payāga (modern Prayagraj, formerly Allahabad) is the sacred ford at the confluence of the Ganges and the Yamunā beside Kosambi (see Pli Tv Bu Vb Pj 1:4.18). ", + "dn20:11.5": "The Dhataraṭṭha and Erāvaṇa nāgas also appear frequently in Sanskrit literature, and often in association with other deities in our text as part of a loose cluster of divinities (eg. Harivamśa 3.112–117). Erāvaṇa also appears at Snp 2.14:5.1. Here he is a nāga as in “dragon”, but later tradition saw him as a nāga as in “elephant”, in which role he became the mighty mount of Indra/Sakka. ", "dn20:11.9": "Here we see the eternal mythic struggle between birds and snakes, the creatures of the sky and the underworld. ", - "dn20:11.10": "Birds are called “twice-born”, once from the mother, once from the egg. “Twice-born” is also an epithet of brahmins ([thig15.1:31.3]()). ", - "dn20:11.12": "The _supaṇṇā_ (Sanskrit _suparṇa_, “brightwing”) or _garuḷā_ (Sanskrit _garuḍā, “devourer”) is the great eagle, king of birds, and later the vehicle of Viṣṇu. He has been falsely compared with the loathsome harpy; but his golden wings, closeness to the sun, and role as bearer of the nectar of immortality show that he is the Indian phoenix, the golden eagle of the sun. Unlike the western phoenix, he is not said to combust himself and be reborn anew. However this motif is merely the surface expression of the sun’s fiery immortality. As the brother of the Dawn (Aruṇa), his golden wings at sunset “devour” the sun, and he disappears only to be reborn the next day. ", + "dn20:11.10": "Birds are called “twice-born”, once from the mother, once from the egg. “Twice-born” is also an epithet of brahmins (Thig 15.1:31.3). ", + "dn20:11.12": "The supaṇṇā (Sanskrit suparṇa, “brightwing”) or garuḷā (Sanskrit _garuḍā, “devourer”) is the great eagle, king of birds, and later the vehicle of Viṣṇu. He has been falsely compared with the loathsome harpy; but his golden wings, closeness to the sun, and role as bearer of the nectar of immortality show that he is the Indian phoenix, the golden eagle of the sun. Unlike the western phoenix, he is not said to combust himself and be reborn anew. However this motif is merely the surface expression of the sun’s fiery immortality. As the brother of the Dawn (Aruṇa), his golden wings at sunset “devour” the sun, and he disappears only to be reborn the next day. ", "dn20:11.16": "The Buddha reconciles even such inveterate enemies. In the Buddhist view, all of these beings have their place in the great pattern of nature. ", - "dn20:12.1": "_Vajirahattha_ (“thunderbolt-in-hand”) is a synonym of _vajirapāṇi_ (eg. [dn3:1.21.3]()). It is a frequent epithet of Sakka in the Vedas (eg. Rig Veda 1.173.10a _indro vajrahastaḥ_), an identification confirmed by the commentary here. ", - "dn20:12.3": "Vāsava is another epithet of Sakka (see below, [dn20:14.9]()), meaning “endowed with wealth” (_vasu_; see for example Rig Veda 1.9.9a _indraṁ vasupatiṁ_ “Indra, lord of wealth”). The Buddhist explanation of his name [sn11.13:9.1](), rather, plays on the word _āvasatha_ and calls him the “giver of a guesthouse”. Later Brahmanical texts enumerated eight Vasus, with Indra as their lord, who are reckoned among the Thirty-Three. | Sakka's wife is the demon (_asura_) princess Sujā, daughter of Vepacitti, hence they are his “brothers”, technically in-laws ([sn11.12:6.1]()). ", - "dn20:12.5": "The Kālakañja (“Blue-lotus”) is said to be the lowest class of demons ([dn24:1.7.19]()). ", - "dn20:12.6": "The Dānavas are a prominent group of _asuras_ otherwise unattested in early Pali. The name stems from “rivers, waters” after their mother Danū. | Ghasa (“devourer”) is occasionally mentioned as the name of a _rakṣasa_ (Rāmāyaṇa 5.22.36a _praghasā nāma rākṣasī_). The commentary treats them as a single class of arrow-wielding _asuras_. ", - "dn20:12.7": "Vepacitti means “wise thinker”, Sucitti means “good thinker”. Vepacitti was the lord of the _asuras_ and Sakka’s counterpart. Their relationship was complicated ([sn11.23]()). Brahmanical literature regards him as the eldest son of Danū and hence chief of the Dānavas. The Sanskrit form is _vipracitti_, but in Buddhist texts it is incorrectly Sanskritized to _vemacitra_. Vepacitti’s fame matches Sucitti’s obscurity, for he does not seem to appear elsewhere. ", - "dn20:12.8": "Pahārāda the ocean-loving _asura_ lord appears in [an8.19](). His name (Sanskrit _prahlāda_) means “mirth”. Later Brahmanical legends say he was a righteous son of the wicked Hiraṇyakaśipu, who hated him for his devotion to Viṣṇu. | The story goes that when Namuci stole the soma from Indra, Indra’s vengeance was frustrated by his vow not to harm him with anything wet or dry, in the dark or the light (Śatapatha Brāhmaṇa 12.7.3.1). Indra’s ingenious solution was to dismember him with foam (Rig Veda 8.14.13) at dawn. Namuci’s name is usually explained as _na-muci_, “not letting go” (the waters). He may have been a god of the dark clouds before the rain, especially in the transition between the dry and rainy seasons. When he is “killed” the waters are released and the soma flows. In Buddhism, Namuci is a name of Māra. ", - "dn20:12.9": "According to legend, Bali was the grandson of Pahārāda and son of Virocana. His hundred sons were dread warriors (Bhāgavata Purāṇa 8.10.30). The word _bali_ also refers to a kind of sacrificial offering, but the roots of the term are obscure. ", - "dn20:12.10": "_Virocana_ was their grandfather. He was another adversary of Indra, despite which they were both said to have sought knowledge from Prajāpatī, but Virocana misunderstood since he saw only the surface meaning (Chāndogya Upaniṣad 8.7.2–8.5). Here he is associated with Rāhu, while Gaṇeśa Purāṇa 2.29 says he was granted a crown by the sun which he then lost. These details hint at a connection with the eclipse, in which case _virocana_ would be the rays that emanate during a solar eclipse. ", - "dn20:12.12": "Rāhu is the mighty _asura_ who “seizes” the moon ([sn2.9]()) or the sun ([sn2.10]()) to create an eclipse. He is the son of Vepacitti. ", + "dn20:12.1": "Vajirahattha (“thunderbolt-in-hand”) is a synonym of vajirapāṇi (eg. DN 3:1.21.3). It is a frequent epithet of Sakka in the Vedas (eg. Rig Veda 1.173.10a indro vajrahastaḥ), an identification confirmed by the commentary here. ", + "dn20:12.3": "Vāsava is another epithet of Sakka (see below, DN 20:14.9), meaning “endowed with wealth” (vasu; see for example Rig Veda 1.9.9a indraṁ vasupatiṁ “Indra, lord of wealth”). The Buddhist explanation of his name SN 11.13:9.1, rather, plays on the word āvasatha and calls him the “giver of a guesthouse”. Later Brahmanical texts enumerated eight Vasus, with Indra as their lord, who are reckoned among the Thirty-Three. | Sakka's wife is the demon (asura) princess Sujā, daughter of Vepacitti, hence they are his “brothers”, technically in-laws (SN 11.12:6.1). ", + "dn20:12.5": "The Kālakañja (“Blue-lotus”) is said to be the lowest class of demons (DN 24:1.7.19). ", + "dn20:12.6": "The Dānavas are a prominent group of asuras otherwise unattested in early Pali. The name stems from “rivers, waters” after their mother Danū. | Ghasa (“devourer”) is occasionally mentioned as the name of a rakṣasa (Rāmāyaṇa 5.22.36a praghasā nāma rākṣasī). The commentary treats them as a single class of arrow-wielding asuras. ", + "dn20:12.7": "Vepacitti means “wise thinker”, Sucitti means “good thinker”. Vepacitti was the lord of the asuras and Sakka’s counterpart. Their relationship was complicated (SN 11.23). Brahmanical literature regards him as the eldest son of Danū and hence chief of the Dānavas. The Sanskrit form is vipracitti, but in Buddhist texts it is incorrectly Sanskritized to vemacitra. Vepacitti’s fame matches Sucitti’s obscurity, for he does not seem to appear elsewhere. ", + "dn20:12.8": "Pahārāda the ocean-loving asura lord appears in AN 8.19. His name (Sanskrit prahlāda) means “mirth”. Later Brahmanical legends say he was a righteous son of the wicked Hiraṇyakaśipu, who hated him for his devotion to Viṣṇu. | The story goes that when Namuci stole the soma from Indra, Indra’s vengeance was frustrated by his vow not to harm him with anything wet or dry, in the dark or the light (Śatapatha Brāhmaṇa 12.7.3.1). Indra’s ingenious solution was to dismember him with foam (Rig Veda 8.14.13) at dawn. Namuci’s name is usually explained as na-muci, “not letting go” (the waters). He may have been a god of the dark clouds before the rain, especially in the transition between the dry and rainy seasons. When he is “killed” the waters are released and the soma flows. In Buddhism, Namuci is a name of Māra. ", + "dn20:12.9": "According to legend, Bali was the grandson of Pahārāda and son of Virocana. His hundred sons were dread warriors (Bhāgavata Purāṇa 8.10.30). The word bali also refers to a kind of sacrificial offering, but the roots of the term are obscure. ", + "dn20:12.10": "Virocana was their grandfather. He was another adversary of Indra, despite which they were both said to have sought knowledge from Prajāpatī, but Virocana misunderstood since he saw only the surface meaning (Chāndogya Upaniṣad 8.7.2–8.5). Here he is associated with Rāhu, while Gaṇeśa Purāṇa 2.29 says he was granted a crown by the sun which he then lost. These details hint at a connection with the eclipse, in which case virocana would be the rays that emanate during a solar eclipse. ", + "dn20:12.12": "Rāhu is the mighty asura who “seizes” the moon (SN 2.9) or the sun (SN 2.10) to create an eclipse. He is the son of Vepacitti. ", "dn20:13.1": "These four are normally treated in the suttas as physical properties. Each of them is worshiped in the Rig Veda as a deity, and the Upanishads list them together along with other elements (eg. Bṛhadāraṇyaka Upaniṣad 4.4.5). I am not aware of any earlier contexts that group the four together systematically as deities in this way. ", - "dn20:13.3": "Varuṇa is invoked frequently in the Vedas, and in the suttas he is associated with other leading deities such as Indra and Soma ([dn13:25.2](), [dn32:10.2](), [sn11.3:5.1]()). As one of the twelve children of Aditi he stood for a calendar month, and grew a wide and sometimes baffling array of associations, especially the oceans, water, the sky (at night), and justice. ", - "dn20:13.4": "_Soma_ is the divine nectar that filled the ancient proto-Indo-Europeans with vitality. Its biological identity is disputed, but may have been ephedra. It is associated with the moon, hence the connection with Varuṇa as the night sky. | _Yasa_ means “fame, glory”; so far as I know it is not personified in early Brahmanical texts, and rarely in later. The connection between these two is illuminated by such passages as Rig Veda 7.85.3. To uphold Indra and Varuṇa in battle, there is an offering of Soma, which is described as _svayaśasaḥ_, “Self-Glorious”, i.e. the state of being high on speed, if speed were a god. ", - "dn20:13.5": "In the Vedas, Mitra (“friend”) is almost always paired with Varuṇa, and the appearance of Mettā (“friendliness”) here echoes that closeness. Georges Dumézil (*Mitra-Varuṇa*, 1940) argued that in the Vedas they are respectively the duality of the day sky and the night sky, or the beneficent order and the dark chaos of the gods. | _Karuṇā_ in the sense of “compassion” does not occur at all in pre-Buddhist Sanskrit. It is probably introduced here as companion to Mettā by association with Mitra. The Sanskrit here, however, is _maitrī varuṇikā_. From a Buddhist point of view, these are deities reborn due to the development of _jhāna_ based on love and compassion. ", - "dn20:14.1": "Veṇhu (variant _veṇḍu_) is the Pali spelling of Sanskrit _viṣṇu_, who appears only here and at [sn2.12](). In the Rig Veda he was a solar god who made three great strides (said to encompass the earth, the sky, and the heavens). | A deity named Sahalī (“with plow”) appears at [sn2.30:3.1]() where he praises Makkhali Gosāla, but I cannot trace him anywhere else. ", - "dn20:14.2": "_Yama_ often refers to a god who guards the paths to the land of the dead ([sn1.33:10.3](), [mn130:5.1]()), lord of the Yāma gods. Here, however, it refers to “twins” who in the Vedas are often identified with the Aśvins (the twin horses yoked to the chariot). In the Vedas, it seems _asama_ (“unequalled”) is used as an epithet only, although the commentary says it is a name. | In Pali these lines lack a verb, while the Sanskrit supplies _āgataś_ (“come”) instead of _asamā_, so perhaps we should read “the pair of Twins came”. ", - "dn20:14.9": "Vāsava is above at [dn20:12.3](). ", - "dn20:14.10": "_Purindada_ (“Destroyer of Strongholds”) is an old Vedic name for Indra. The Buddha reforms the meaning at [sn11.12:2.1](), explaining it as “giver of strongholds”. _Puri_ refers to a “circle” of protection, perhaps originally just a circle of caravans or a fenced village, or else a walled citadel or fort. ", - "dn20:15.1": "Sanskrit has _sabhikā_. Most of the deities in the following verses do not seem to be met with elsewhere. The Sanskrit forms are often quite different but equally untraceable. ", - "dn20:15.3": "Their names might mean “Unhurt” and “Hurter”. The Sanskrit implausibly has _romā_ (“Romans”). ", - "dn20:15.5": "For Varuṇa see above ([dn20:13.3]()). | Sahadhamma means “who share the same duty”. ", + "dn20:13.3": "Varuṇa is invoked frequently in the Vedas, and in the suttas he is associated with other leading deities such as Indra and Soma (DN 13:25.2, DN 32:10.2, SN 11.3:5.1). As one of the twelve children of Aditi he stood for a calendar month, and grew a wide and sometimes baffling array of associations, especially the oceans, water, the sky (at night), and justice. ", + "dn20:13.4": "Soma is the divine nectar that filled the ancient proto-Indo-Europeans with vitality. Its biological identity is disputed, but may have been ephedra. It is associated with the moon, hence the connection with Varuṇa as the night sky. | Yasa means “fame, glory”; so far as I know it is not personified in early Brahmanical texts, and rarely in later. The connection between these two is illuminated by such passages as Rig Veda 7.85.3. To uphold Indra and Varuṇa in battle, there is an offering of Soma, which is described as svayaśasaḥ, “Self-Glorious”, i.e. the state of being high on speed, if speed were a god. ", + "dn20:13.5": "In the Vedas, Mitra (“friend”) is almost always paired with Varuṇa, and the appearance of Mettā (“friendliness”) here echoes that closeness. Georges Dumézil (Mitra-Varuṇa, 1940) argued that in the Vedas they are respectively the duality of the day sky and the night sky, or the beneficent order and the dark chaos of the gods. | Karuṇā in the sense of “compassion” does not occur at all in pre-Buddhist Sanskrit. It is probably introduced here as companion to Mettā by association with Mitra. The Sanskrit here, however, is maitrī varuṇikā. From a Buddhist point of view, these are deities reborn due to the development of jhāna based on love and compassion. ", + "dn20:14.1": "Veṇhu (variant veṇḍu) is the Pali spelling of Sanskrit viṣṇu, who appears only here and at SN 2.12. In the Rig Veda he was a solar god who made three great strides (said to encompass the earth, the sky, and the heavens). | A deity named Sahalī (“with plow”) appears at SN 2.30:3.1 where he praises Makkhali Gosāla, but I cannot trace him anywhere else. ", + "dn20:14.2": "Yama often refers to a god who guards the paths to the land of the dead (SN 1.33:10.3, MN 130:5.1), lord of the Yāma gods. Here, however, it refers to “twins” who in the Vedas are often identified with the Aśvins (the twin horses yoked to the chariot). In the Vedas, it seems asama (“unequalled”) is used as an epithet only, although the commentary says it is a name. | In Pali these lines lack a verb, while the Sanskrit supplies āgataś (“come”) instead of asamā, so perhaps we should read “the pair of Twins came”. ", + "dn20:14.9": "Vāsava is above at DN 20:12.3. ", + "dn20:14.10": "Purindada (“Destroyer of Strongholds”) is an old Vedic name for Indra. The Buddha reforms the meaning at SN 11.12:2.1, explaining it as “giver of strongholds”. Puri refers to a “circle” of protection, perhaps originally just a circle of caravans or a fenced village, or else a walled citadel or fort. ", + "dn20:15.1": "Sanskrit has sabhikā. Most of the deities in the following verses do not seem to be met with elsewhere. The Sanskrit forms are often quite different but equally untraceable. ", + "dn20:15.3": "Their names might mean “Unhurt” and “Hurter”. The Sanskrit implausibly has romā (“Romans”). ", + "dn20:15.5": "For Varuṇa see above (DN 20:13.3). | Sahadhamma means “who share the same duty”. ", "dn20:15.6": "The “Unfallen” and the “Unshakeable”. ", - "dn20:15.7": "The Sūleyyas might be “spear (or trident) bearers”; _śūli_ is a name of Shiva. | Rucira means “brilliant, beautiful”. ", - "dn20:15.8": "_Vāsavanesi_ means “seekers of Vāsava”. ", + "dn20:15.7": "The Sūleyyas might be “spear (or trident) bearers”; śūli is a name of Shiva. | Rucira means “brilliant, beautiful”. ", + "dn20:15.8": "Vāsavanesi means “seekers of Vāsava”. ", "dn20:16.1": "“Equals” and “Great Equals”. ", "dn20:16.2": "“Humans” and “Superhumans”, but here perhaps “Descendants of Manu”. ", - "dn20:16.3": "As per [dn1:2.7.2](). ", - "dn20:16.4": "[dn12.10.2](). ", - "dn20:16.5": "_Hari_ means “yellow, green” and is the astrological color of the planet _budha_ (“Mercury”). It came to have the general meaning of “sacred, holy” and was an epithet for various deities, which in the Rig Veda included Indra and Vishnu. However the astrological connection is suggested by the references to Mars and Venus below. ", + "dn20:16.3": "As per DN 1:2.7.2. ", + "dn20:16.4": "DN 12.10.2. ", + "dn20:16.5": "Hari means “yellow, green” and is the astrological color of the planet budha (“Mercury”). It came to have the general meaning of “sacred, holy” and was an epithet for various deities, which in the Rig Veda included Indra and Vishnu. However the astrological connection is suggested by the references to Mars and Venus below. ", "dn20:16.6": "“Dwellers in the Red Place (= planet)”, i.e. “Martians”. ", - "dn20:16.7": "_Pāraga_ means “one who has crossed over”. ", - "dn20:17.1": "_Sukka_ (“Bright”) is the name of the planet Venus, the morning star. | _Aruṇa_ is the dawn, a major Vedic deity signifying the arising of consciousness and order. | _Karambha_ (variant _karumhā_) has a variety of meanings, among them “grits”, which from the time of the Rig Veda were offered to the sun under the name Pūṣan (Rig Veda 3.52.7, 6.56.1; Śatapatha Brāhmaṇa 4.2.5.22; Kauṣītaki Brāhmaṇa 6.8.18; Maitrāyaṇī Saṁhitā 3.10.6). Hence he became known as _karambhād_, “grits-eater”. Apparently the sun lost its teeth and could only eat porridge (Śatapatha Brāhmaṇa 1.7.4.8). Being like a baby, he probably represents the “newborn sun”. ", - "dn20:17.2": "Mahāsaṅgīti has _veghanasā_, for which the Buddha Jayanthi variant _vekhanasa_ is preferable. We meet a wanderer of that name in [mn80](), and in Sanskrit _vaikhānasa_ is a general term for ascetics; but this meaning seems unlikely in context. The astrologer Varāhamitra names it a constellation (Bṛhat-saṃhitā 47.62), but that is much later. The Sanskrit here is _nīlakavāsinī_ (“Dwellers in the Blue”), which pairs well with _lohitavāsino_ above. _Nīlavāsa_ is a name for Saturn, whose color is blue. ", - "dn20:17.3": "_Odātagayha_ is probably “white planet”, i.e. the sun. Sanskrit has _avadātakeśā_ (“white-haired”). Compare the description of solar gods Sūrya at Rig Veda 1.50.8 as _śociṣkeśaṃ vicakṣaṇa_ (“flame-haired, brilliant”) and Varuṇa at Rig Veda 8.41.9 as _śvetā vicakṣaṇā_ (“white, brilliant”). ", - "dn20:17.4": "Sanskrit has _pītakavāsinī_, “dwellers in the yellow”, either Mercury or Jupiter. ", - "dn20:17.5": "The _sadāmatta_ (“everdrunk”) gods appear in some later Buddhist texts, alongside the _māyādharas_ (or _mālādharas_), but they don’t seem to appear in a Vedic context. | I cannot find any reference to the _hāragaja_ gods. Sanskrit has _hāritakā_, perhaps “sons of Harītī” (the _yakkhinī_; but see below, [dn20:20.12]()). ", - "dn20:17.6": "“Mixed” is _missaka_, not elsewhere attested as a name of gods. ", - "dn20:17.7": "A Vedic god of rainclouds closely associated with Indra/Sakka. His daughters appear in [sn1.39]() and [sn1.40](). Sanskrit has instead _śuddhakā rucikā_ (“pure, bright”). ", - "dn20:18.1": "The gods of Tusita and Yama are normal parts of the Buddhist cosmology. Neither _khemiya_ nor the Sanskrit _kṣemaka_ appear to be the names of gods elsewhere, and the commentary explains that they dwell in both the Tusita and Yama realms. ", - "dn20:18.2": "The commentary acknowledges the variant readings _kaṭṭhakā_ (from “stick” or “plowed”) and _kathakā_ (“reciters”), while Sanskrit has _kṛṣṇuktāś_ (“reciters of the black”). Perhaps related to Sanskrit _kāṭhaka_, a recension of the Black Yajur Veda taught by the sage Kaṭha. ", - "dn20:18.3": "Perhaps from _lamba_ (“hang, droop”) in reference to deities of the sunset (cp. Mahābhārata 4.31.4c _sūrye vilambati_). Sanskrit has _lumbinī lumbinīśreṣṭhā_, which is perhaps normalized to mean “of Lumbinī”. ", - "dn20:18.4": "“Shining” (_joti_) is used widely of many gods, including the Sun and Indra. | The commentary derives _āsavā_ from _āsa_ (“wish”) not _āsava_ (“defilement”), explaining that they achieved their status due to desire (_chandavasena_). This agrees with the Sanskrit _svāśiṣā_ (“well-wish, prayer”), i.e. words of wishing or blessing uttered over the sacrifice (see Rig Veda 10.44.5; cp. 8.44.23). This is a case where leaving the Pali as-is would be actively misleading. ", - "dn20:20.1": "Subrahmā appears at [sn2.17]() and [sn6.6](). | Paramatta appears only here in Pali. In Brahmanical texts it is a common term for the highest conception of Brahmā as the “supreme soul” (_paramātman_) of the cosmos. This term came into common usage later, but is found occasionally in earlier texts such as Maitrāyaṇī Saṁhitā 2.9.1. ", - "dn20:20.3": "Sanaṅkumāra makes regular guest appearances in the suttas ([dn3](), [dn18](), [dn19](), [dn27](), [sn6.11](), [an11.10]()). | Tissa is a common name; perhaps this is the former monk of that name who was reborn in the Brahmā realm ([an6.34]()). ", - "dn20:20.6": "The moniker “Great Brahmā” (_mahābrahmā_) is here used of an individual, but sometimes it is a class of leading Brahmās. ", - "dn20:20.9": "“God Almighty” (_issara_) is a Brahmā god to whom the creation of the world is falsely attributed ([dn24:2.14.3](), [mn101:22.5](), [an3.61:1.6]()). ", - "dn20:20.12": "Sanskrit has _hāritī_, the name of the fabled _yakkhiṇī_ of Mathurā converted by the Buddha. " + "dn20:16.7": "Pāraga means “one who has crossed over”. ", + "dn20:17.1": "Sukka (“Bright”) is the name of the planet Venus, the morning star. | Aruṇa is the dawn, a major Vedic deity signifying the arising of consciousness and order. | Karambha (variant karumhā) has a variety of meanings, among them “grits”, which from the time of the Rig Veda were offered to the sun under the name Pūṣan (Rig Veda 3.52.7, 6.56.1; Śatapatha Brāhmaṇa 4.2.5.22; Kauṣītaki Brāhmaṇa 6.8.18; Maitrāyaṇī Saṁhitā 3.10.6). Hence he became known as karambhād, “grits-eater”. Apparently the sun lost its teeth and could only eat porridge (Śatapatha Brāhmaṇa 1.7.4.8). Being like a baby, he probably represents the “newborn sun”. ", + "dn20:17.2": "Mahāsaṅgīti has veghanasā, for which the Buddha Jayanthi variant vekhanasa is preferable. We meet a wanderer of that name in MN 80, and in Sanskrit vaikhānasa is a general term for ascetics; but this meaning seems unlikely in context. The astrologer Varāhamitra names it a constellation (Bṛhat-saṃhitā 47.62), but that is much later. The Sanskrit here is nīlakavāsinī (“Dwellers in the Blue”), which pairs well with lohitavāsino above. Nīlavāsa is a name for Saturn, whose color is blue. ", + "dn20:17.3": "Odātagayha is probably “white planet”, i.e. the sun. Sanskrit has avadātakeśā (“white-haired”). Compare the description of solar gods Sūrya at Rig Veda 1.50.8 as śociṣkeśaṃ vicakṣaṇa (“flame-haired, brilliant”) and Varuṇa at Rig Veda 8.41.9 as śvetā vicakṣaṇā (“white, brilliant”). ", + "dn20:17.4": "Sanskrit has pītakavāsinī, “dwellers in the yellow”, either Mercury or Jupiter. ", + "dn20:17.5": "The sadāmatta (“everdrunk”) gods appear in some later Buddhist texts, alongside the māyādharas (or mālādharas), but they don’t seem to appear in a Vedic context. | I cannot find any reference to the hāragaja gods. Sanskrit has hāritakā, perhaps “sons of Harītī” (the yakkhinī; but see below, DN 20:20.12). ", + "dn20:17.6": "“Mixed” is missaka, not elsewhere attested as a name of gods. ", + "dn20:17.7": "A Vedic god of rainclouds closely associated with Indra/Sakka. His daughters appear in SN 1.39 and SN 1.40. Sanskrit has instead śuddhakā rucikā (“pure, bright”). ", + "dn20:18.1": "The gods of Tusita and Yama are normal parts of the Buddhist cosmology. Neither khemiya nor the Sanskrit kṣemaka appear to be the names of gods elsewhere, and the commentary explains that they dwell in both the Tusita and Yama realms. ", + "dn20:18.2": "The commentary acknowledges the variant readings kaṭṭhakā (from “stick” or “plowed”) and kathakā (“reciters”), while Sanskrit has kṛṣṇuktāś (“reciters of the black”). Perhaps related to Sanskrit kāṭhaka, a recension of the Black Yajur Veda taught by the sage Kaṭha. ", + "dn20:18.3": "Perhaps from lamba (“hang, droop”) in reference to deities of the sunset (cp. Mahābhārata 4.31.4c sūrye vilambati). Sanskrit has lumbinī lumbinīśreṣṭhā, which is perhaps normalized to mean “of Lumbinī”. ", + "dn20:18.4": "“Shining” (joti) is used widely of many gods, including the Sun and Indra. | The commentary derives āsavā from āsa (“wish”) not āsava (“defilement”), explaining that they achieved their status due to desire (chandavasena). This agrees with the Sanskrit svāśiṣā (“well-wish, prayer”), i.e. words of wishing or blessing uttered over the sacrifice (see Rig Veda 10.44.5; cp. 8.44.23). This is a case where leaving the Pali as-is would be actively misleading. ", + "dn20:20.1": "Subrahmā appears at SN 2.17 and SN 6.6. | Paramatta appears only here in Pali. In Brahmanical texts it is a common term for the highest conception of Brahmā as the “supreme soul” (paramātman) of the cosmos. This term came into common usage later, but is found occasionally in earlier texts such as Maitrāyaṇī Saṁhitā 2.9.1. ", + "dn20:20.3": "Sanaṅkumāra makes regular guest appearances in the suttas (DN 3, DN 18, DN 19, DN 27, SN 6.11, AN 11.10). | Tissa is a common name; perhaps this is the former monk of that name who was reborn in the Brahmā realm (AN 6.34). ", + "dn20:20.6": "The moniker “Great Brahmā” (mahābrahmā) is here used of an individual, but sometimes it is a class of leading Brahmās. ", + "dn20:20.9": "“God Almighty” (issara) is a Brahmā god to whom the creation of the world is falsely attributed (DN 24:2.14.3, MN 101:22.5, AN 3.61:1.6). ", + "dn20:20.12": "Sanskrit has hāritī, the name of the fabled yakkhiṇī of Mathurā converted by the Buddha. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn21_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn21_comment-en-sujato.json index 52bb60648364..f0893712aeb2 100644 --- a/comment/en/sujato/sutta/dn/dn21_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn21_comment-en-sujato.json @@ -1,72 +1,72 @@ { - "dn21:1.1.1": "This discourse is quoted by name and a passage discussed at [sn22.4](). A Sanskrit parallel published by Ernst Waldschmidt in 1979 is available on SuttaCentral as [SF 241](https://suttacentral.net/sf241/san/waldschmidt). A different discourse of the same name is found at [sn35.118](). This late sutta exhibits considerable literary sophistication. The A-plot concerns Sakka’s rejection of his violent past and embrace of the Dhamma, while the B-plot concerns Pañcasikkha’s more modest growth from a libertine to a married man. ", - "dn21:1.1.2": "Rhys Davids follows the commentary in translating this “the cave of Indra’s Sāl Tree”. However the Sanskrit _yāvacchailaguhāyām_ supports “hill cave”. ", - "dn21:1.2.1": "Introduced in a minor role in [dn18](), [dn19](), and [dn20](), Pañcasikha gets his moment to shine in this sutta. Outside of the Dīghanikāya, he appears only in [sn35.119](). His name means “Fivecrest”, evidently in reference to his impressive hairdo; a nymph or group of nymphs bore the synonymous name Pañcacūḍā, “Five Topknots”. The centaur (_gandhabba_) was a wild rogue of music, dancing, and sex. He must be tamed, and here this is achieved through the power of love and filial respect. A less diplomatic approach is taken in Atharvaveda 4.37.7, where the _gandharva_ with his “egg-crest” (_śikhaṇḍino_) is threatened with castration. ", - "dn21:1.2.4": "The “arched harp” (_vīṇa_) was a multi-stringed instrument held in the lap, with the strings attached across a curved open arch or bow. It is not the modern Indian instrument called veena, which is a lute or stick zither. _Gandhabbas_ are closely associated with music. ", - "dn21:1.2.5": "In the Buddhist hierarchy of divinity, _gandhabbas_ occupy a more humble place than the gods of the Thirty-Three, yet here Pañcasikha appears with them in a position of honor. In [dn19:28.3]() we saw that the even more exalted Brahmā takes the form of Pañcasikha. This fluidity is characteristic of old Vedic cosmology, where there is no clear hierarchy of divinity. The formalized Buddhist hierarchy is a later conception. ", + "dn21:1.1.1": "This discourse is quoted by name and a passage discussed at SN 22.4. A Sanskrit parallel published by Ernst Waldschmidt in 1979 is available on SuttaCentral as SF 241. A different discourse of the same name is found at SN 35.118. This late sutta exhibits considerable literary sophistication. The A-plot concerns Sakka’s rejection of his violent past and embrace of the Dhamma, while the B-plot concerns Pañcasikkha’s more modest growth from a libertine to a married man. ", + "dn21:1.1.2": "Rhys Davids follows the commentary in translating this “the cave of Indra’s Sāl Tree”. However the Sanskrit yāvacchailaguhāyām supports “hill cave”. ", + "dn21:1.2.1": "Introduced in a minor role in DN 18, DN 19, and DN 20, Pañcasikha gets his moment to shine in this sutta. Outside of the Dīghanikāya, he appears only in SN 35.119. His name means “Fivecrest”, evidently in reference to his impressive hairdo; a nymph or group of nymphs bore the synonymous name Pañcacūḍā, “Five Topknots”. The centaur (gandhabba) was a wild rogue of music, dancing, and sex. He must be tamed, and here this is achieved through the power of love and filial respect. A less diplomatic approach is taken in Atharvaveda 4.37.7, where the gandharva with his “egg-crest” (śikhaṇḍino) is threatened with castration. ", + "dn21:1.2.4": "The “arched harp” (vīṇa) was a multi-stringed instrument held in the lap, with the strings attached across a curved open arch or bow. It is not the modern Indian instrument called veena, which is a lute or stick zither. Gandhabbas are closely associated with music. ", + "dn21:1.2.5": "In the Buddhist hierarchy of divinity, gandhabbas occupy a more humble place than the gods of the Thirty-Three, yet here Pañcasikha appears with them in a position of honor. In DN 19:28.3 we saw that the even more exalted Brahmā takes the form of Pañcasikha. This fluidity is characteristic of old Vedic cosmology, where there is no clear hierarchy of divinity. The formalized Buddhist hierarchy is a later conception. ", "dn21:1.4.2": "We will learn later of how Sakka’s appearance could be too disturbing for the Buddha while on retreat. Pañcasikha, on the other hand, would appear alone, without a retinue. ", "dn21:1.4.8": "The idea that the Buddha would be wooed by a love song seems like an absurd conceit, until you take into account the centaurs’ dangerous reputation as inveterate lechers. Pañcasikha wants to show that he is maturing and finally seeking a commitment in a respectable marriage. ", - "dn21:1.5.1": "Suriyavaccasā (“Sunshine”) reflects the solar dimension of the _gandhabba_ mytheme. She appears in Atharvaveda 8.10.27, which invokes the _gandharvas_ with their female counterpart the “nymphs” (Pali _accharā_, Sanskrit _āpsarásā_). ", - "dn21:1.5.2": "In Sanskrit literature, Timbaru (Sanskrit _tumburu_) was an elder _gandharva_ musician in the courts of Indra and Kuvera. According to Rāmāyaṇa 3.4, he was cursed with a monstrous form by Kuvera due to an inappropriate lust for the nymph Rambhā. Upon his defeat at the hands of Rāma he was restored to his former status. Pañcasikha would have wanted to avoid a similar fate. Rather than Suriyavaccasā, the Sanskrit literature mentions his daughters Manuvantī and Sukeśī (Vāyupurāṇa 69.49 = Brahmāṇḍapurāṇa 2.7.13). ", - "dn21:1.5.7": "_Aṅgīrasi_ means “shining one” and is etymologically linked with _agni_ (“fire”). Suriyavaccasā earned the name due to both her radiant nature and her family connections: her father Timbaru was a son of Kaśyapa, who was (according to certain lineages) brother of Aṅgīras, from whom the Aṅgīrasas were descended. In the Arthavaveda—the only early non-Buddhist source for a nymph named Suriyavaccasā—_aṅgīrasi_ is associated with witchcraft (Atharvaveda 12.5.52). _Aṅgīrasa_ is also a patronymic of the Buddha ([dn32:3.14]()). ", - "dn21:1.5.8": "“Saints” is _arahantā_, which I normally translate as “perfected ones”. ", - "dn21:1.5.11": "_Parinibbāpaya_, “please quench me”. Pañcasikha subverts imagery employed by the Buddha—quenching thirst, cooling breezes, extinguished flames—to erotic effect. ", - "dn21:1.5.17": "Pañcasikha is showing off his literary skill. The same image, the elephant, illustrates opposing qualities, peaceful and violent. In these two sides of sensual desire, he reveals, unconsciously perhaps, the rapacious side of his own nature. For Pañcasikha, the elephant bursting its bonds illustrates his crazed devotion, whereas later it illustrates breaking free of desire ([dn21:1.12.45]()). ", - "dn21:1.5.36": "For how a married couple may stay together in this life and the next, see [an4.55](). ", - "dn21:1.5.43": "Pañcasikha is using the present participle _jigīsāno_ in the historical present. ", - "dn21:1.5.49": "In Indian culture, a _gandharva_ wedding is a pure love-match, without the blessing of parents or priests. Here, however, Pañcasikha wants to do the right thing and get the father’s blessing. ", + "dn21:1.5.1": "Suriyavaccasā (“Sunshine”) reflects the solar dimension of the gandhabba mytheme. She appears in Atharvaveda 8.10.27, which invokes the gandharvas with their female counterpart the “nymphs” (Pali accharā, Sanskrit āpsarásā). ", + "dn21:1.5.2": "In Sanskrit literature, Timbaru (Sanskrit tumburu) was an elder gandharva musician in the courts of Indra and Kuvera. According to Rāmāyaṇa 3.4, he was cursed with a monstrous form by Kuvera due to an inappropriate lust for the nymph Rambhā. Upon his defeat at the hands of Rāma he was restored to his former status. Pañcasikha would have wanted to avoid a similar fate. Rather than Suriyavaccasā, the Sanskrit literature mentions his daughters Manuvantī and Sukeśī (Vāyupurāṇa 69.49 = Brahmāṇḍapurāṇa 2.7.13). ", + "dn21:1.5.7": "Aṅgīrasi means “shining one” and is etymologically linked with agni (“fire”). Suriyavaccasā earned the name due to both her radiant nature and her family connections: her father Timbaru was a son of Kaśyapa, who was (according to certain lineages) brother of Aṅgīras, from whom the Aṅgīrasas were descended. In the Arthavaveda—the only early non-Buddhist source for a nymph named Suriyavaccasā—aṅgīrasi is associated with witchcraft (Atharvaveda 12.5.52). Aṅgīrasa is also a patronymic of the Buddha (DN 32:3.14). ", + "dn21:1.5.8": "“Saints” is arahantā, which I normally translate as “perfected ones”. ", + "dn21:1.5.11": "Parinibbāpaya, “please quench me”. Pañcasikha subverts imagery employed by the Buddha—quenching thirst, cooling breezes, extinguished flames—to erotic effect. ", + "dn21:1.5.17": "Pañcasikha is showing off his literary skill. The same image, the elephant, illustrates opposing qualities, peaceful and violent. In these two sides of sensual desire, he reveals, unconsciously perhaps, the rapacious side of his own nature. For Pañcasikha, the elephant bursting its bonds illustrates his crazed devotion, whereas later it illustrates breaking free of desire (DN 21:1.12.45). ", + "dn21:1.5.36": "For how a married couple may stay together in this life and the next, see AN 4.55. ", + "dn21:1.5.43": "Pañcasikha is using the present participle jigīsāno in the historical present. ", + "dn21:1.5.49": "In Indian culture, a gandharva wedding is a pure love-match, without the blessing of parents or priests. Here, however, Pañcasikha wants to do the right thing and get the father’s blessing. ", "dn21:1.6.2": "If Pañcasikha was seeking the Buddha’s approval for his love-match, he was doomed to disappointment, as the Buddha and his mendicants do not involve themselves in arranging marriages. The Buddha sidesteps the issue by politely complementing Pañcasikha on his musicianship. ", - "dn21:1.6.7": "“Sister” (_bhaginī_) is a respectful term of address, but is normally used in a chaste sense. When Raṭṭhapāla calls his wives “sister”, they faint in shock ([mn82:23.4]()). ", + "dn21:1.6.7": "“Sister” (bhaginī) is a respectful term of address, but is normally used in a chaste sense. When Raṭṭhapāla calls his wives “sister”, they faint in shock (MN 82:23.4). ", "dn21:1.6.8": "Sikhaṇḍī (“egg-crested”) is the term for the centaur as seductive threat to women in Atharvaveda 4.37.7. It is also a poetic term for a peacock. ", - "dn21:1.9.3": "It is rare for the Buddha to address a deity as “venerable” (_āyasmā_), a term usually reserved for monks. Moggallāna addresses Sakka as “the venerable Kosiya” at [mn37:10.6](); Mahākassapa calls him Kosiya without honorific at [ud3.7:3.12](). | The word _kosiya_ is explained by the commentaries as “owl”, which, if correct, would have been the totem for a clan of that name. It is, however, a patronymic: Rig Veda 1.10.11 has _indra kauśika_ which means “Indra, son of Kuśika (or Kuśa)”. _Kuśa_ grass is critical to the performance of Vedic rites, and the label probably initially implied “Brahmanized”, i.e. a king whose reign was authorized according to Vedic ritual. ", - "dn21:1.10.1": "A _paricārikā_ is a maid attending on a nymph ([mn37:8.12]()). | Bhūjati (variant _bhuñjatī_) does not seem to appear elsewhere. ", + "dn21:1.9.3": "It is rare for the Buddha to address a deity as “venerable” (āyasmā), a term usually reserved for monks. Moggallāna addresses Sakka as “the venerable Kosiya” at MN 37:10.6; Mahākassapa calls him Kosiya without honorific at Ud 3.7:3.12. | The word kosiya is explained by the commentaries as “owl”, which, if correct, would have been the totem for a clan of that name. It is, however, a patronymic: Rig Veda 1.10.11 has indra kauśika which means “Indra, son of Kuśika (or Kuśa)”. Kuśa grass is critical to the performance of Vedic rites, and the label probably initially implied “Brahmanized”, i.e. a king whose reign was authorized according to Vedic ritual. ", + "dn21:1.10.1": "A paricārikā is a maid attending on a nymph (MN 37:8.12). | Bhūjati (variant bhuñjatī) does not seem to appear elsewhere. ", "dn21:1.10.13": "Sakka pointedly ignores this, but perhaps his shame at disturbing the Buddha’s meditation explains his oblique method of gaining an audience. ", "dn21:1.11.5": "This implies she was a stream-enterer. ", - "dn21:1.11.6": "In Buddhism, sex is mutable between lives and even within one life ([Bu Pj 1:10.6.1](https://suttacentral.net/pli-tv-bu-vb-pj1/en/brahmali#10.6.1)). Later Buddhists sometimes held that the status of a male was preferable. Here this is not stated outright, but the narrative implies that she thought her station was improved when becoming a male. Notably, it is not the Buddha who says this, but Sakka, relaying the story of another deity. That the proponent was a woman, at least formerly, is a trope of Indian literature: a woman is the ideal misogynist (see eg. [ja61]() or Śivapurāna chapter 4). Here, though, the situation is nuanced, because despite her (presumed) inferior status, she has better rebirth than the monks she served. ", - "dn21:1.11.13": "_Kutomukhā_, which occurs only in this sutta, contrasts with _sammukhā_ (“in the presence of”, “from the mouth of”). The commentary explains it as a rhetorical question, “Were you distracted or falling asleep?” Alternatively, it might mean “From whom did you learn the Buddha’s teaching?” It recurs later in the verses. This is not the only such case: _duddiṭṭharūpaṁ_ and _kāyaṁ brahmapurohitaṁ_ are other examples of terms found nowhere else in the Pali canon, yet found here both in prose and in verse. Clearly one has been copied from the other; it seems to me that the rarity of these terms and the greater coherence of the verses suggests that the prose is a (somewhat altered) summary of the verses. ", - "dn21:1.11.19": "The commentary explains the verb “gained” (_paṭilabhiṁsu_) as serving dual roles here: “gaining” of “absorption mindfulness” (_jhānasatiṁ_), upon which they “gain” rebirth in the Brahmā realm. However, the verses below speak of “recollecting” (_anussaraṁ_) the Buddha’s teachings at this juncture. Compare [Bu NP 23:1.1.20](https://suttacentral.net/pli-tv-bu-vb-np23/en/brahmali#1.1.20), where the king “remembered” his long-forgotten promise (_vissaritvā cirena satiṁ paṭilabhitvā_). [an4.191:2.24]() speaks of the “arising of memory” (_satuppādo_) in a deity when reminded of Dhamma passages they once recited as a monk. | The phrase _kāyaṁ brahmapurohitaṁ_ is syntactically incongruous; I think it was clumsily copied from the verses below, where the required verb (_ajjhagaṁsu_) is present. The commentary explains it as “a Minister of Brahmā’s body” (_brahmapurohitasarīraṁ_), but in such contexts _kāya_ usually means “host”. ", - "dn21:1.12.14": "When bowing, it is a special sign of devotion to touch the feet of the one revered (eg. [mn89:9.1]()). ", + "dn21:1.11.6": "In Buddhism, sex is mutable between lives and even within one life (Bu Pj 1:10.6.1). Later Buddhists sometimes held that the status of a male was preferable. Here this is not stated outright, but the narrative implies that she thought her station was improved when becoming a male. Notably, it is not the Buddha who says this, but Sakka, relaying the story of another deity. That the proponent was a woman, at least formerly, is a trope of Indian literature: a woman is the ideal misogynist (see eg. Ja 61 or Śivapurāna chapter 4). Here, though, the situation is nuanced, because despite her (presumed) inferior status, she has better rebirth than the monks she served. ", + "dn21:1.11.13": "Kutomukhā, which occurs only in this sutta, contrasts with sammukhā (“in the presence of”, “from the mouth of”). The commentary explains it as a rhetorical question, “Were you distracted or falling asleep?” Alternatively, it might mean “From whom did you learn the Buddha’s teaching?” It recurs later in the verses. This is not the only such case: duddiṭṭharūpaṁ and kāyaṁ brahmapurohitaṁ are other examples of terms found nowhere else in the Pali canon, yet found here both in prose and in verse. Clearly one has been copied from the other; it seems to me that the rarity of these terms and the greater coherence of the verses suggests that the prose is a (somewhat altered) summary of the verses. ", + "dn21:1.11.19": "The commentary explains the verb “gained” (paṭilabhiṁsu) as serving dual roles here: “gaining” of “absorption mindfulness” (jhānasatiṁ), upon which they “gain” rebirth in the Brahmā realm. However, the verses below speak of “recollecting” (anussaraṁ) the Buddha’s teachings at this juncture. Compare Bu NP 23:1.1.20, where the king “remembered” his long-forgotten promise (vissaritvā cirena satiṁ paṭilabhitvā). AN 4.191:2.24 speaks of the “arising of memory” (satuppādo) in a deity when reminded of Dhamma passages they once recited as a monk. | The phrase kāyaṁ brahmapurohitaṁ is syntactically incongruous; I think it was clumsily copied from the verses below, where the required verb (ajjhagaṁsu) is present. The commentary explains it as “a Minister of Brahmā’s body” (brahmapurohitasarīraṁ), but in such contexts kāya usually means “host”. ", + "dn21:1.12.14": "When bowing, it is a special sign of devotion to touch the feet of the one revered (eg. MN 89:9.1). ", "dn21:1.12.19": "Here Gopaka shifts from speaking about them in third person to speaking to them in second person. ", - "dn21:1.12.22": "_Tidiva_ is an abbreviated reference to the thirty-three gods. ", + "dn21:1.12.22": "Tidiva is an abbreviated reference to the thirty-three gods. ", "dn21:1.12.31": "I.e. she was a lay person. ", "dn21:1.12.35": "Up until now, the verses have been spoken by Gopaka, but here a narrator appears. ", "dn21:1.12.51": "Normally rebirth is described as passing away in one realm then being reborn in another. Yet here the gods of the Thirty-Three—in their traditional abode on Mount Meru—were watching them literally fly from one realm to another. ", - "dn21:1.12.57": "The truncated _janind’_ is not vocative _janinda_ for Sakka, but nominative _janindo_ for the Buddha. ", - "dn21:1.12.58": "“Sakyan Sage” (_sakyamuni_) became a favorite epithet of the Buddha, but in early texts it appears only here and the Ratanasutta ([snp2.1:4.2]()). ", + "dn21:1.12.57": "The truncated janind’ is not vocative janinda for Sakka, but nominative janindo for the Buddha. ", + "dn21:1.12.58": "“Sakyan Sage” (sakyamuni) became a favorite epithet of the Buddha, but in early texts it appears only here and the Ratanasutta (Snp 2.1:4.2). ", "dn21:1.12.59": "“Sons” in a spiritual sense. ", - "dn21:1.12.65": "The commentary says, “In this dispensation the explanation of the teaching is such that because of it, disciples become endowed with such qualities” (_ettha sāsane evarūpā dhammappakāsanā, yāya sāvakā etehi guṇehi samannāgatā honti_). This explains the feminine _etādisī_; _pakasanā_, which is normally neuter, is feminine here. This use is fairly common in later texts (it occurs at the conclusion of the Ṭīkā for this sutta). ", - "dn21:1.12.66": "_Kiṅkaṅkhati_ is a unique term for “doubt”. ", - "dn21:1.12.72": "The end point of Gopaka’s speech is hard to determine, as there is no _-ti_ to mark it. Various editions and translations either ignore the issue or end it in different places. The next line marks the beginning of Sakka’s direct speech to the Buddha, and I think it makes the best sense to assume that up to here he has been relating the story he was told. ", + "dn21:1.12.65": "The commentary says, “In this dispensation the explanation of the teaching is such that because of it, disciples become endowed with such qualities” (ettha sāsane evarūpā dhammappakāsanā, yāya sāvakā etehi guṇehi samannāgatā honti). This explains the feminine etādisī; pakasanā, which is normally neuter, is feminine here. This use is fairly common in later texts (it occurs at the conclusion of the Ṭīkā for this sutta). ", + "dn21:1.12.66": "Kiṅkaṅkhati is a unique term for “doubt”. ", + "dn21:1.12.72": "The end point of Gopaka’s speech is hard to determine, as there is no -ti to mark it. Various editions and translations either ignore the issue or end it in different places. The next line marks the beginning of Sakka’s direct speech to the Buddha, and I think it makes the best sense to assume that up to here he has been relating the story he was told. ", "dn21:2.1.3": "This question hints at Sakka’s own evolution from the battlegod of the Vedas to an acolyte of peace. ", "dn21:2.1.6": "Jealousy is wanting what others have, while stinginess is not wanting to share what you have. ", - "dn21:2.2.2": "Compare with such contexts as the side branch of dependent origination at [dn15:9.1](), the origins of disputes at [snp4.11](), and the analysis of proliferation at [mn18](). Note the constructive use of the “yes, and” method of questioning. Sakka finds wisdom due to his curiosity, neither being too-easily sated with a simple answer, nor quibbling that the answer is inadequate, but building on the foundations of understanding. ", - "dn21:2.2.11": "Compare [snp4.11:4.1](). ", - "dn21:2.2.17": "Here we depart from the normal sequence, which is that feelings give rise to craving (_taṇhā_). In [snp4.11:6.1]() it is said that pleasure and pain give rise to desire, not thought. ", - "dn21:2.2.23": "“Judgements that emerge from the proliferation of perceptions” renders _papañcasaññāsaṅkhā_. Again the sequence departs from [mn18:16.1](), which says that thoughts—which are normal and morally neutral psychological processes—give rise to “proliferation” (_papañca_), which is when craving and delusion cause thought to spin out of control. “Proliferation” then solidifies into “judgements” that fuel an individual’s delusion of “self” persisting through time. ", - "dn21:2.3.10": "_Jaññā_ is 3rd singular optative (cp. [an9.6:3.4]()). ", - "dn21:2.3.14": "That is, second _jhāna_ is better than first _jhāna_. ", + "dn21:2.2.2": "Compare with such contexts as the side branch of dependent origination at DN 15:9.1, the origins of disputes at Snp 4.11, and the analysis of proliferation at MN 18. Note the constructive use of the “yes, and” method of questioning. Sakka finds wisdom due to his curiosity, neither being too-easily sated with a simple answer, nor quibbling that the answer is inadequate, but building on the foundations of understanding. ", + "dn21:2.2.11": "Compare Snp 4.11:4.1. ", + "dn21:2.2.17": "Here we depart from the normal sequence, which is that feelings give rise to craving (taṇhā). In Snp 4.11:6.1 it is said that pleasure and pain give rise to desire, not thought. ", + "dn21:2.2.23": "“Judgements that emerge from the proliferation of perceptions” renders papañcasaññāsaṅkhā. Again the sequence departs from MN 18:16.1, which says that thoughts—which are normal and morally neutral psychological processes—give rise to “proliferation” (papañca), which is when craving and delusion cause thought to spin out of control. “Proliferation” then solidifies into “judgements” that fuel an individual’s delusion of “self” persisting through time. ", + "dn21:2.3.10": "Jaññā is 3rd singular optative (cp. AN 9.6:3.4). ", + "dn21:2.3.14": "That is, second jhāna is better than first jhāna. ", "dn21:2.3.21": "Overwhelmingly, the suttas speak of happiness in the path to liberation. They do, however, also acknowledge that sometimes temporary states of sadness leading to disillusionment can spur a person on the path. ", - "dn21:2.3.22": "It is hard to know what the text is getting at here, as there is no “sadness” in any _jhāna_. ", - "dn21:2.4.3": "Here the Buddha emphasizes the psychological and spiritual underpinnings of the “monastic code” (_pātimokkha_). ", - "dn21:2.4.26": "The suttas frequently describe three kinds of search: for sensual pleasures, for continued existence, and for a spiritual path (eg. [sn45.161:7.3.]()). The last search lead the Buddha to awakening ([mn26:15.1]()). ", - "dn21:2.5.16": "Sakka switches his term of address for the Buddha from _mārisa_ to the more respectful _bhante_ here, then back to _mārisa_ below. This passage is found at [mn114:24.5.](), where _bhante_ is used, suggesting it was imported from there. ", - "dn21:2.5.17": "For a more detailed analysis of this, see [mn152](). ", - "dn21:2.6.2": "The Pali _ekanta_ (“single”) here is a little tricky; it could mean either “the same” or “of one goal”. The Sanskrit has just uses _eka_ (_ekakāmā ekacchandāḥ_, “one desire, one wish”), while the commentary explains the first and last terms as “one goal” and the middle terms as “one”. ", + "dn21:2.3.22": "It is hard to know what the text is getting at here, as there is no “sadness” in any jhāna. ", + "dn21:2.4.3": "Here the Buddha emphasizes the psychological and spiritual underpinnings of the “monastic code” (pātimokkha). ", + "dn21:2.4.26": "The suttas frequently describe three kinds of search: for sensual pleasures, for continued existence, and for a spiritual path (eg. SN 45.161:7.3.). The last search lead the Buddha to awakening (MN 26:15.1). ", + "dn21:2.5.16": "Sakka switches his term of address for the Buddha from mārisa to the more respectful bhante here, then back to mārisa below. This passage is found at MN 114:24.5., where bhante is used, suggesting it was imported from there. ", + "dn21:2.5.17": "For a more detailed analysis of this, see MN 152. ", + "dn21:2.6.2": "The Pali ekanta (“single”) here is a little tricky; it could mean either “the same” or “of one goal”. The Sanskrit has just uses eka (ekakāmā ekacchandāḥ, “one desire, one wish”), while the commentary explains the first and last terms as “one goal” and the middle terms as “one”. ", "dn21:2.6.6": "The Buddha points out that spiritual teachers, when faced with a world of experiential diversity, tend to prioritize their own experience or doctrine, dismissing others as less real or meaningful. ", - "dn21:2.7.1": "“Turbulence” is _ejā_, from a root meaning “motion, agitation”, and hence the opposite of the “imperturbable” (_aneja_) peace of the Buddha ([sn35.90]()). ", - "dn21:2.7.5": "Compare Ajātasattu’s experience at [dn2:15.1](). ", - "dn21:2.7.28": "“Nectar” is _ojā_, in Vedic texts called _soma_ or _amṛta_ (“ambrosia” of immortality). The battle over nectar by gods (_deva_) and demons (_asura_) is a a very ancient element of Indo-European mythology. ", + "dn21:2.7.1": "“Turbulence” is ejā, from a root meaning “motion, agitation”, and hence the opposite of the “imperturbable” (aneja) peace of the Buddha (SN 35.90). ", + "dn21:2.7.5": "Compare Ajātasattu’s experience at DN 2:15.1. ", + "dn21:2.7.28": "“Nectar” is ojā, in Vedic texts called soma or amṛta (“ambrosia” of immortality). The battle over nectar by gods (deva) and demons (asura) is a a very ancient element of Indo-European mythology. ", "dn21:2.7.30": "Here Sakka makes a clean break from the violent delights he enjoyed in former (Vedic) times. ", - "dn21:2.8.5": "_Punarāyu_ is a unique term. It probably means that Sakka can extend his current fortunate birth due to the merit of Dhamma. ", - "dn21:2.8.10": "To die “unconfused” or “consciously” is said to be a benefit of Dhamma practice (eg. [an5.215:2.3]()). ", - "dn21:2.8.15": "“According to method” (_ñāyena_) recalls _ñāyapaṭipanno_ as a description of the noble ones. It means practicing according with the noble eightfold path, a “method” that yields definite results. ", - "dn21:2.8.21": "This refers to the possibility of achieving perfection (_arahattā_). ", + "dn21:2.8.5": "Punarāyu is a unique term. It probably means that Sakka can extend his current fortunate birth due to the merit of Dhamma. ", + "dn21:2.8.10": "To die “unconfused” or “consciously” is said to be a benefit of Dhamma practice (eg. AN 5.215:2.3). ", + "dn21:2.8.15": "“According to method” (ñāyena) recalls ñāyapaṭipanno as a description of the noble ones. It means practicing according with the noble eightfold path, a “method” that yields definite results. ", + "dn21:2.8.21": "This refers to the possibility of achieving perfection (arahattā). ", "dn21:2.8.26": "That is, after passing away as Sakka and being reborn as a human, he will subsequently return to the heaven realm. ", - "dn21:2.8.30": "He predicts that his final life will be in this high realm that is inhabited by non-returners ([an9.12:6.7]()). ", - "dn21:2.9.29": "_Karomasi_ is middle imperative 1st plural, “we should do”, glossed by the commentary as “we should pay homage” (_namakkāraṁ karoma_). ", - "dn21:2.9.30": "_Samaṁ_ is an indeclinable in the sense “likewise”. ", - "dn21:2.9.32": "_Sāmaṁ_ is an indeclinable in the sense “oneself, personally, one’s own”. ", - "dn21:2.10.4": "A _gandharva_ wedding must be a mutual love match. ", + "dn21:2.8.30": "He predicts that his final life will be in this high realm that is inhabited by non-returners (AN 9.12:6.7). ", + "dn21:2.9.29": "Karomasi is middle imperative 1st plural, “we should do”, glossed by the commentary as “we should pay homage” (namakkāraṁ karoma). ", + "dn21:2.9.30": "Samaṁ is an indeclinable in the sense “likewise”. ", + "dn21:2.9.32": "Sāmaṁ is an indeclinable in the sense “oneself, personally, one’s own”. ", + "dn21:2.10.4": "A gandharva wedding must be a mutual love match. ", "dn21:2.10.5": "“Touching the ground with his hand” is a unique gesture in the early Pali, immortalized in later legend when the Buddha touches the ground to invoke the Earth Goddess as witness of his striving. ", - "dn21:2.10.11": "Sakka is also said to have been accompanied by 80,00 deities at [sn40.10:4.4](). This is one of many indications that this is a late discourse, several of which have been touched on above: late or unique terminology; fancy literary styles; adoption of doctrinal passages from elsewhere in a sometimes clumsy fashion; and so on. In determining whether a sutta is late or early, we do not rely on a single definitive reason, but on a cluster of independent criteria which taken together are most easily explained in terms of historical development. " + "dn21:2.10.11": "Sakka is also said to have been accompanied by 80,00 deities at SN 40.10:4.4. This is one of many indications that this is a late discourse, several of which have been touched on above: late or unique terminology; fancy literary styles; adoption of doctrinal passages from elsewhere in a sometimes clumsy fashion; and so on. In determining whether a sutta is late or early, we do not rely on a single definitive reason, but on a cluster of independent criteria which taken together are most easily explained in terms of historical development. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn22_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn22_comment-en-sujato.json index 968911263139..7ab92443d3e4 100644 --- a/comment/en/sujato/sutta/dn/dn22_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn22_comment-en-sujato.json @@ -1,26 +1,26 @@ { - "dn22:1.1": "This discourse is copied from [mn10](). The section on the four noble truths has been expanded with material mostly drawn from [mn141](). These discourses are the most influential texts for modern Theravada meditation, prompting countless modern commentaries. Comparative study of the several parallel versions reveals that this discourse, while comprised almost entirely of early material, was compiled in this form as one of the latest texts in the Pali suttas. | While mindfulness is always useful ([sn46.53:15.4]()), the “establishment of mindfulness” (_satipaṭṭhāna_) refers especially to a conscious development of contemplative practices based on mindfulness, i.e. “mindfulness meditation”. ", - "dn22:1.7": "The phrase _ekāyano maggo_ (“path to convergence”) is given multiple meanings in commentaries and ancient translations. Outside of _satipaṭṭhāna_, it is used in only one context in Pali, where it means to “come together with” ([mn12:37.5]()). At [sn47.18:3.4]() the phrase is spoken by Brahmā, which suggests it was a Brahmanical term. At Bṛhadāraṇyaka Upaniṣad 2.4.11—a passage full of details shared with the suttas—it means a place where things unite or converge. Thus _satipaṭṭhāna_ leads to everything “coming together as one”. In other words, as seventh factor of the noble eightfold path, it leads to _samādhi_, the eighth factor ([sn45.1:3.9](); see also [mn44:12.3]()). ", - "dn22:1.9": "The idiom _kāye kāyānupassī_, literally “observes a body in the body” refers to focusing on a specific aspect of embodied experience, such as the breath, the postures, etc. | “Keen” (or “ardent”, _ātāpī_) implies effort, while “aware” (_sampajāno_) is the wisdom of understanding situation and context. | “Covetousness and displeasure” (_abhijjhādomanassaṁ_) are the strong forms of desire and aversion that are overcome by sense restraint in preparation for meditation. ", - "dn22:1.10": "“Feelings” (_vedanā_) are the basic tones of pleasant, painful, or neutral, not the complexes we call “emotions”. ", - "dn22:1.11": "“Mind” (_citta_) is simple awareness. In meditation contexts, “mind” is often similar in meaning to _samādhi_. ", - "dn22:1.12": "“Principles” (_dhammā_) are the natural “systems” of cause and effect that underlie the “teachings”. The renderings “mind objects” or “mental qualities” are incorrect, as many of the things spoken of in this section are neither mind objects nor mental qualities. “Phenomena” is a possible translation, but the emphasis is not on the “appearance” of things, but on the “principles” governing their conditional relations. ", - "dn22:2.2": "The context here—a mendicant gone to the forest—establishes that this practice takes place in the wider context of the Gradual Training. Indeed, this whole sutta can be understood as an expansion of this phrase, mentioned briefly at [dn2:67.3](). ", + "dn22:1.1": "This discourse is copied from MN 10. The section on the four noble truths has been expanded with material mostly drawn from MN 141. These discourses are the most influential texts for modern Theravada meditation, prompting countless modern commentaries. Comparative study of the several parallel versions reveals that this discourse, while comprised almost entirely of early material, was compiled in this form as one of the latest texts in the Pali suttas. | While mindfulness is always useful (SN 46.53:15.4), the “establishment of mindfulness” (satipaṭṭhāna) refers especially to a conscious development of contemplative practices based on mindfulness, i.e. “mindfulness meditation”. ", + "dn22:1.7": "The phrase ekāyano maggo (“path to convergence”) is given multiple meanings in commentaries and ancient translations. Outside of satipaṭṭhāna, it is used in only one context in Pali, where it means to “come together with” (MN 12:37.5). At SN 47.18:3.4 the phrase is spoken by Brahmā, which suggests it was a Brahmanical term. At Bṛhadāraṇyaka Upaniṣad 2.4.11—a passage full of details shared with the suttas—it means a place where things unite or converge. Thus satipaṭṭhāna leads to everything “coming together as one”. In other words, as seventh factor of the noble eightfold path, it leads to samādhi, the eighth factor (SN 45.1:3.9; see also MN 44:12.3). ", + "dn22:1.9": "The idiom kāye kāyānupassī, literally “observes a body in the body” refers to focusing on a specific aspect of embodied experience, such as the breath, the postures, etc. | “Keen” (or “ardent”, ātāpī) implies effort, while “aware” (sampajāno) is the wisdom of understanding situation and context. | “Covetousness and displeasure” (abhijjhādomanassaṁ) are the strong forms of desire and aversion that are overcome by sense restraint in preparation for meditation. ", + "dn22:1.10": "“Feelings” (vedanā) are the basic tones of pleasant, painful, or neutral, not the complexes we call “emotions”. ", + "dn22:1.11": "“Mind” (citta) is simple awareness. In meditation contexts, “mind” is often similar in meaning to samādhi. ", + "dn22:1.12": "“Principles” (dhammā) are the natural “systems” of cause and effect that underlie the “teachings”. The renderings “mind objects” or “mental qualities” are incorrect, as many of the things spoken of in this section are neither mind objects nor mental qualities. “Phenomena” is a possible translation, but the emphasis is not on the “appearance” of things, but on the “principles” governing their conditional relations. ", + "dn22:2.2": "The context here—a mendicant gone to the forest—establishes that this practice takes place in the wider context of the Gradual Training. Indeed, this whole sutta can be understood as an expansion of this phrase, mentioned briefly at DN 2:67.3. ", "dn22:2.3": "The most fundamental meditation instruction in Buddhism. Notice how the Buddha phrases it: not “concentrate on the breath” as an object, but rather “breathing” as an activity to which one brings mindfulness. ", "dn22:2.4": "The stages of breath meditation are not meant to be done deliberately, but to be observed and understood as the natural process of deepening meditation. When starting out, the breath is somewhat rough and coarse. ", "dn22:2.5": "Over time, the breath becomes more subtle and soft. ", - "dn22:2.6": "Contextually the idiom “whole body” (_sabbakāya_) here refers to the breath, marking the fuller and more continuous awareness that arises with tranquility. Some practitioners, however, interpret it as the “whole physical body”, broadening awareness to encompass the movement and settling of energies throughout the body. ", - "dn22:2.7": "The “physical process” (_kāyasaṅkhāraṁ_) is the breath ([sn41.6:1.8]()). ", + "dn22:2.6": "Contextually the idiom “whole body” (sabbakāya) here refers to the breath, marking the fuller and more continuous awareness that arises with tranquility. Some practitioners, however, interpret it as the “whole physical body”, broadening awareness to encompass the movement and settling of energies throughout the body. ", + "dn22:2.7": "The “physical process” (kāyasaṅkhāraṁ) is the breath (SN 41.6:1.8). ", "dn22:2.8": "Text has “long” and “short”, but “deep” and “shallow” or “heavy” and “light” are more idiomatic for describing the breath in English. ", "dn22:2.11": "“Internally” is one’s own body, “externally” the bodies of others, or external physical phenomena. This distinction is applied broadly in Buddhist meditation, but it is more relevant in some contexts than others. In the case of the breath, one is obviously focusing on one’s own breath, but when contemplating, say, a dead body, or the material elements, there is more of an external dimension. Starting with “me” in here and the “world” out there, this practice dissolves this distinction so that we see we are of the same nature as everything else. ", - "dn22:2.12": "This is the _vipassanā_ (“insight” or “discernment”) dimension of meditation, observing not just the rise and fall of phenomena, but also their conditioned “nature” as being “liable” (_-dhamma_) to impermanence. The meaning of this passage is explained at ([sn47.42]()). Apart from these passages, _vipassanā_ in _satipaṭṭhāna_ pertains specially to the observation of principles. ", - "dn22:2.13": "Mindfulness meditation leads to a range of knowledges as detailed by Anuruddha at [sn52.6]() and [sn52.11]()–24. An arahant is “independent” of any attachment (eg. [mn143]()), but _satipaṭṭhāna_ is also taught to give up dependency on views of the past and future ([dn29:40.1]()). ", - "dn22:3.1": "In early Pali, this practice is found only in the two Satipaṭṭhānasuttas and the closely related Kāyagatāsatisutta ([mn119]()). It is practiced by developing a reflexive awareness of one’s posture and activity as it proceeds, often assisted by moving slowly and carefully. ", - "dn22:4.1": "“Situational awareness” (_sampajañña_) understands the context and purpose of activities. The main examples here illustrate the activities of daily monastic life: leaving the monastery on almsround, restraint while in the town, care wearing the robes, then mindfully eating and going to the toilet. ", + "dn22:2.12": "This is the vipassanā (“insight” or “discernment”) dimension of meditation, observing not just the rise and fall of phenomena, but also their conditioned “nature” as being “liable” (-dhamma) to impermanence. The meaning of this passage is explained at (SN 47.42). Apart from these passages, vipassanā in satipaṭṭhāna pertains specially to the observation of principles. ", + "dn22:2.13": "Mindfulness meditation leads to a range of knowledges as detailed by Anuruddha at SN 52.6 and SN 52.11–24. An arahant is “independent” of any attachment (eg. MN 143), but satipaṭṭhāna is also taught to give up dependency on views of the past and future (DN 29:40.1). ", + "dn22:3.1": "In early Pali, this practice is found only in the two Satipaṭṭhānasuttas and the closely related Kāyagatāsatisutta (MN 119). It is practiced by developing a reflexive awareness of one’s posture and activity as it proceeds, often assisted by moving slowly and carefully. ", + "dn22:4.1": "“Situational awareness” (sampajañña) understands the context and purpose of activities. The main examples here illustrate the activities of daily monastic life: leaving the monastery on almsround, restraint while in the town, care wearing the robes, then mindfully eating and going to the toilet. ", "dn22:5.1": "This practice is intended to counter sexual desire and obsession. The primary focus is on one’s own body, the other’s body, although that can be brought in also. By focusing on aspects of our body that we normally prefer to ignore, we move towards a healthy sense of acceptance and neutrality towards our body. ", - "dn22:5.2": "Thirty-one parts are mentioned in early texts, later expanded to thirty-two with the addition of the “brain” (_matthaluṅga_). ", + "dn22:5.2": "Thirty-one parts are mentioned in early texts, later expanded to thirty-two with the addition of the “brain” (matthaluṅga). ", "dn22:5.3": "The “bag with openings at both ends” is the body. Not all the varieties of grains and beans can be positively identified. ", - "dn22:6.1": "While meditation on the elements is commonly taught in early texts, this phrase is found only in the two Satipaṭṭhānasuttas and the Kāyagatāsatisutta. Detailed instructions are found in such suttas as [mn28]() and [mn140](). This meditation works in any posture, whereas breath meditation is best done sitting, to allow the breath to become still. ", + "dn22:6.1": "While meditation on the elements is commonly taught in early texts, this phrase is found only in the two Satipaṭṭhānasuttas and the Kāyagatāsatisutta. Detailed instructions are found in such suttas as MN 28 and MN 140. This meditation works in any posture, whereas breath meditation is best done sitting, to allow the breath to become still. ", "dn22:6.2": "The “elements” are the four states of matter as represented by their primary material example and their dominant property: earth as a solid with the property of resisting or upholding; water as a liquid with the property of binding; air as a gas with the property of movement; and fire (“heat” or “energy”) as plasma with the property of transformation. ", "dn22:6.3": "This gruesome image shows that butchery of cows was a normal feature of ancient Indian life. ", "dn22:7.1": "Cremation was expensive and not available to everyone. Bodies might be left in the charnel ground for a variety of reasons, such as local customs, lack of funds, or in cases of inauspicious death such as murder or execution. This is still seen in some places today, and monastics occasionally take the opportunity to practice meditation beside a corpse. However the wording of the Pali sounds like an imaginative exercise. ", @@ -28,43 +28,43 @@ "dn22:10.3": "It takes decades for bones to rot to powder, again suggesting it is an imaginative contemplation. ", "dn22:11.1": "Literally “a feeling among the feelings”; the practice shows that the meditator contemplates specific feelings as they occur. ", "dn22:11.2": "Pali employs direct quotes to indicate reflexive awareness: you feel the feeling and you know that you feel the feeling. It does not mean that you have to literally say “I feel a pleasant feeling”, although some adopt that as a meditation method. ", - "dn22:11.5": "Feelings “of the flesh” (_sāmisa_) are associated with the body and sensual desires ([sn36.31:4.1]()). ", - "dn22:11.6": "Feelings “not of the flesh” (_nirāmisa_) are associated with renunciation and especially with the _jhānas_ and liberation ([sn36.31:5.1]()). ", + "dn22:11.5": "Feelings “of the flesh” (sāmisa) are associated with the body and sensual desires (SN 36.31:4.1). ", + "dn22:11.6": "Feelings “not of the flesh” (nirāmisa) are associated with renunciation and especially with the jhānas and liberation (SN 36.31:5.1). ", "dn22:11.8": "This would include the feelings of loss, doubt, and dejection that can occur during the spiritual path. ", - "dn22:11.10": "The feeling of the fourth _jhāna_ and higher liberations ([sn36.31:8.2]()). ", + "dn22:11.10": "The feeling of the fourth jhāna and higher liberations (SN 36.31:8.2). ", "dn22:12.2": "In Buddhist theory, awareness of the presence or absence of qualities such as greed is explained on three levels. There is the simple happenstance of whether greed is present at that time or not. Then there is the mind freed of greed through the power of absorption. Finally there is the liberation from greed which comes with full awakening. ", - "dn22:12.8": "The mind is “constricted internally” due to dullness and “scattered externally” due to the distractions of desire ([sn51.20:18.1]()). ", - "dn22:12.10": "The following terms “expansive” (_mahaggata_), “supreme” (_anuttara_), “immersed” (_samāhita_), and “freed” (_vimutta_) all refer to states of absorption and/or awakening. ", - "dn22:13.2": "The Satipaṭṭhānavibhaṅga of the Pali Abhidhamma only mentions the hindrances and awakening factors in this section ([Vb 7](https://suttacentral.net/vb7)). This, together with a range of other evidence, suggests that this was the original content of the observation of principles. ", + "dn22:12.8": "The mind is “constricted internally” due to dullness and “scattered externally” due to the distractions of desire (SN 51.20:18.1). ", + "dn22:12.10": "The following terms “expansive” (mahaggata), “supreme” (anuttara), “immersed” (samāhita), and “freed” (vimutta) all refer to states of absorption and/or awakening. ", + "dn22:13.2": "The Satipaṭṭhānavibhaṅga of the Pali Abhidhamma only mentions the hindrances and awakening factors in this section (Vb 7). This, together with a range of other evidence, suggests that this was the original content of the observation of principles. ", "dn22:13.4": "Here causality is introduced. In the contemplation of mind, the meditator was aware of the presence or absence of desire in the mind. Now they look deeper, investigating the cause of desire and understanding how to be free of it forever. This contemplation of the “principles” of cause and effect is the distinctive feature of this section. ", "dn22:13.6": "The Buddhist schools debated whether this included physical tiredness or not. The Theravada argued that it was purely a mental laziness, as even the Buddha got sleepy. ", - "dn22:14.4": " “Form” (_rūpa_) is one’s own body and the external material world experienced through the senses. More subtly, it represents the “appearance” of physical phenomena, even when experienced solely in the mind as color, visions, etc. ", - "dn22:14.6": "“Perception” (_saññā_) is the recognition or interpretation of experience in terms of meaningful wholes. We see, for example, “color” yet we perceive a “person”. In the Vinaya we find many examples where a person perceived things in one way, yet they turned out to be something else. ", - "dn22:14.7": "In the five aggregates, _saṅkhārā_ is a synonym for “volition” (_cetanā_). The traditions later used it as a catch-all category for everything that does not fit in the other aggregates. In the suttas, however, the purpose of the aggregates is not to classify everything that exists, but to contemplate aspects of experience that we tend to identify as a “self”. ", - "dn22:15.3": "At [sn35.232:3.2]() the “fetter that arises dependent on both” is identified as “desire and lust” (_chandarāga_). ", - "dn22:16.1": "These seven factors that lead to awakening (_bojjhaṅgā_, [sn46.5]()) are commonly presented in opposition to the five hindrances (eg. [sn46.2](), [sn46.23](), [sn46.55]()). ", - "dn22:16.3": "“Mindfulness” includes the recollection of the teachings ([sn46.3:1.8]()) as well as mindfulness meditation. ", - "dn22:16.4": "Likewise, this includes the inquiry into _dhammas_ as “teachings” as well as “phenomena” or “principles”. ", - "dn22:17.1": "Due to their development of the two wings of _samatha_ and _vipassanā_ meditation as described in this sutta, practised in the context of the teaching and training as a whole, the meditator realizes the four noble truths at the moment of stream-entry. ", - "dn22:18.1": "The sutta now proceeds in analytical fashion, digging deeper into the details of the four noble truths. The fundamental definitions were taught in the Buddha’s first sermon ([sn56.11:4.1]()). ", - "dn22:18.4": "As at [dn15.4.3](), _jāti_ is invariably defined as the rebirth of beings, not as simple arising. The same applies to old age and death. ", + "dn22:14.4": "“Form” (rūpa) is one’s own body and the external material world experienced through the senses. More subtly, it represents the “appearance” of physical phenomena, even when experienced solely in the mind as color, visions, etc. ", + "dn22:14.6": "“Perception” (saññā) is the recognition or interpretation of experience in terms of meaningful wholes. We see, for example, “color” yet we perceive a “person”. In the Vinaya we find many examples where a person perceived things in one way, yet they turned out to be something else. ", + "dn22:14.7": "In the five aggregates, saṅkhārā is a synonym for “volition” (cetanā). The traditions later used it as a catch-all category for everything that does not fit in the other aggregates. In the suttas, however, the purpose of the aggregates is not to classify everything that exists, but to contemplate aspects of experience that we tend to identify as a “self”. ", + "dn22:15.3": "At SN 35.232:3.2 the “fetter that arises dependent on both” is identified as “desire and lust” (chandarāga). ", + "dn22:16.1": "These seven factors that lead to awakening (bojjhaṅgā, SN 46.5) are commonly presented in opposition to the five hindrances (eg. SN 46.2, SN 46.23, SN 46.55). ", + "dn22:16.3": "“Mindfulness” includes the recollection of the teachings (SN 46.3:1.8) as well as mindfulness meditation. ", + "dn22:16.4": "Likewise, this includes the inquiry into dhammas as “teachings” as well as “phenomena” or “principles”. ", + "dn22:17.1": "Due to their development of the two wings of samatha and vipassanā meditation as described in this sutta, practised in the context of the teaching and training as a whole, the meditator realizes the four noble truths at the moment of stream-entry. ", + "dn22:18.1": "The sutta now proceeds in analytical fashion, digging deeper into the details of the four noble truths. The fundamental definitions were taught in the Buddha’s first sermon (SN 56.11:4.1). ", + "dn22:18.4": "As at DN 15.4.3, jāti is invariably defined as the rebirth of beings, not as simple arising. The same applies to old age and death. ", "dn22:18.13": "In this and following definitions we mainly find mere verbal variations of the basic term. ", - "dn22:18.19": "_Dukkha_ (“pain”, “suffering”) is here restricted to physical pain. Elsewhere it may be any kind of painful feeling, while in the four noble truths it is suffering of any sort, including subtle forms of existential suffering. ", - "dn22:18.21": "_Domanassa_ normally means “sadness”, but sometimes it contrasts with desire in which case it is a form of aversion. ", - "dn22:18.31": "_Piya_ often refers to those who are dear and beloved, but as shown here it can also mean simply anything that is liked. ", + "dn22:18.19": "Dukkha (“pain”, “suffering”) is here restricted to physical pain. Elsewhere it may be any kind of painful feeling, while in the four noble truths it is suffering of any sort, including subtle forms of existential suffering. ", + "dn22:18.21": "Domanassa normally means “sadness”, but sometimes it contrasts with desire in which case it is a form of aversion. ", + "dn22:18.31": "Piya often refers to those who are dear and beloved, but as shown here it can also mean simply anything that is liked. ", "dn22:18.35": "This is an example of “painful feeling not of the flesh”. The Buddha is here denying the efficacy of prayer, invocation, or magic spells. ", "dn22:19.7": "The following list of properties that relate to the senses gradually moves from the more basic to the more sophisticated. ", "dn22:19.19": "“Eye consciousness” is aware only of “light”; it sees colors but does not interpret them. ", "dn22:19.25": "“Contact” or “stimulus” happens when the sense base, the sense object, and the sense consciousness all occur together. ", "dn22:19.37": "“Perception” interprets the “light” that is seen, organizing it in meaningful wholes. For example, the eye sees the color white, while perception recognizes that it is “white”, and further, that that white color is in fact a “wall”. ", "dn22:19.43": "To continue the example, once the light has been interpreted by perception as a “wall”, we then make the choice to walk around it rather than through it. Choices therefore depend on perceptions. ", - "dn22:19.55": "“Thought” is _vitakka_. ", - "dn22:19.61": "“Consideration” is _vicāra_, a more sustained exercize of thought. ", + "dn22:19.55": "“Thought” is vitakka. ", + "dn22:19.61": "“Consideration” is vicāra, a more sustained exercize of thought. ", "dn22:21.3": "Mindfulness is not a path in and of itself, but rather is the seventh factor of the eightfold path. ", - "dn22:21.5": "The fourth noble truth is the path, while the first path factor is the noble truths. These two teachings are different perspectives on the same _dhamma_. ", - "dn22:21.8": "_Saṅkappa_ is normally a synonym of _vitakka_ in the suttas, hence the rendering “right thought”. It is, however, not just verbalized thought, but the direction in which one applies the mind. This factor is the emotional counterpart of right view, ensuring that the path is motivated by love and compassion. ", + "dn22:21.5": "The fourth noble truth is the path, while the first path factor is the noble truths. These two teachings are different perspectives on the same dhamma. ", + "dn22:21.8": "Saṅkappa is normally a synonym of vitakka in the suttas, hence the rendering “right thought”. It is, however, not just verbalized thought, but the direction in which one applies the mind. This factor is the emotional counterpart of right view, ensuring that the path is motivated by love and compassion. ", "dn22:21.14": "The first three of the five precepts. “Sexual misconduct” is the betrayal of trust in a sexual relationship. ", - "dn22:21.17": "Defined for a monastic in the long section on ethics in the Sāmaññaphalasutta ([dn2:56.1]()) and for a lay person as trade in weapons, living creatures, meat, intoxicants, and poisons ([an5.177:1.3]()). ", - "dn22:22.1": "The emphasis is on “develop in this way” (_evaṁ bhāveyya_), that is, with the full practice including deep absorption as the culmination of the path as a whole. ", - "dn22:22.3": "A similar promise of results in at most seven years is found at [dn25:22.9](), [mn10:46.3](), and [mn85:59.3](); and at most ten years at [an10.46:7.3](). " + "dn22:21.17": "Defined for a monastic in the long section on ethics in the Sāmaññaphalasutta (DN 2:56.1) and for a lay person as trade in weapons, living creatures, meat, intoxicants, and poisons (AN 5.177:1.3). ", + "dn22:22.1": "The emphasis is on “develop in this way” (evaṁ bhāveyya), that is, with the full practice including deep absorption as the culmination of the path as a whole. ", + "dn22:22.3": "A similar promise of results in at most seven years is found at DN 25:22.9, MN 10:46.3, and MN 85:59.3; and at most ten years at AN 10.46:7.3. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn23_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn23_comment-en-sujato.json index 70eb2ee5c37c..f13b433c8cfc 100644 --- a/comment/en/sujato/sutta/dn/dn23_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn23_comment-en-sujato.json @@ -1,47 +1,47 @@ { - "dn23:1.2": "Kumārakassapa was ordained at twenty ([Kd 1:75.1.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#75.1.1)). He features in the Vammikasutta ([mn23]()), and his verses are collected in the Theragāthā ([thag2.41]()). He was declared the foremost of those with brilliant speech ([an1.217]()), apparently on the basis of this discourse. | The Pāyāsisuta is the only major Buddhist text that has a Jain parallel, Paesi-kahāṇayaṁ, a similar dialogue between Paesi and Keśin in Setavyā. ", + "dn23:1.2": "Kumārakassapa was ordained at twenty (Kd 1:75.1.1). He features in the Vammikasutta (MN 23), and his verses are collected in the Theragāthā (Thag 2.41). He was declared the foremost of those with brilliant speech (AN 1.217), apparently on the basis of this discourse. | The Pāyāsisuta is the only major Buddhist text that has a Jain parallel, Paesi-kahāṇayaṁ, a similar dialogue between Paesi and Keśin in Setavyā. ", "dn23:1.3": "Setavyā was north-east of Sāvatthī. ", - "dn23:1.4": "Pāyāsi was a _khattiya_ yet he receives a _brahmadeyya_. The sense of _brahmadeyya_ as a donation to brahmins is well attested in inscriptions, so I think this is likely a mistake in the text, rather than evidence that the practice was not for brahmins only. ", - "dn23:2.2": "This is wrong view per [mn117:5.1](). ", - "dn23:5.4": "This idiom recurs at [an6.38:1.5]() where, as here, it refers to a well-known view and cannot mean that they have never heard of it. There the text and commentary read _māhaṁ_, which with the aorist is prohibitive not negatory. It is an idiom expressing dislike. ", + "dn23:1.4": "Pāyāsi was a khattiya yet he receives a brahmadeyya. The sense of brahmadeyya as a donation to brahmins is well attested in inscriptions, so I think this is likely a mistake in the text, rather than evidence that the practice was not for brahmins only. ", + "dn23:2.2": "This is wrong view per MN 117:5.1. ", + "dn23:5.4": "This idiom recurs at AN 6.38:1.5 where, as here, it refers to a well-known view and cannot mean that they have never heard of it. There the text and commentary read māhaṁ, which with the aorist is prohibitive not negatory. It is an idiom expressing dislike. ", "dn23:5.11": "While the world “down here” is bogged down in its messy and ephemeral issues, the heavenly bodies proceed in their serene, glorious, stately indifference. Ignoring gravity, self-luminous, and apparently eternal, they operate according to what appears to be an entirely different set of rules, a “meta-physics”. What Newton did in physics the Buddha did in spirituality: show that the heavens, despite appearances, operate with the same set of conditioned rules as apply down here. ", "dn23:5.12": "Kassapa’s argument here doesn’t directly establish his conclusion. It is possible that gods exist on an entirely separate plane that has nothing to do with kamma and rebirth. ", "dn23:6.18": "This is still a major factor in shaping belief. People will reject the opinions of experts and believe people that they know. ", - "dn23:7.10": "Follow PTS reading _uddassetvā_, which at [mn82:11.9]() has the sense “visit”. ", - "dn23:7.19": "Kassapa, however, has not established the existence of an afterlife, he has merely refuted Pāyāsi’s argument. Per Occam’s razor, the burden of proof lies on the one who wishes to establish the existence of the afterlife, not on the one who denies it. His arguments, however, become more persuasive if they are understood as building on the initial agreement on the divinity of the sun and moon. He knows that Pāyāsi accepts some form of other world, even if he says otherwise, so the argument hinges on whether Pāyāsi’s methods are sufficient to *disprove* the kind of other world that Kassapa proposes, i.e. one driven by kamma. ", - "dn23:9.31": "Follow PTS reading _ubbāhati_. Cf. [an3.93:6.4]() for the sense “transport”. ", + "dn23:7.10": "Follow PTS reading uddassetvā, which at MN 82:11.9 has the sense “visit”. ", + "dn23:7.19": "Kassapa, however, has not established the existence of an afterlife, he has merely refuted Pāyāsi’s argument. Per Occam’s razor, the burden of proof lies on the one who wishes to establish the existence of the afterlife, not on the one who denies it. His arguments, however, become more persuasive if they are understood as building on the initial agreement on the divinity of the sun and moon. He knows that Pāyāsi accepts some form of other world, even if he says otherwise, so the argument hinges on whether Pāyāsi’s methods are sufficient to disprove the kind of other world that Kassapa proposes, i.e. one driven by kamma. ", + "dn23:9.31": "Follow PTS reading ubbāhati. Cf. AN 3.93:6.4 for the sense “transport”. ", "dn23:11.2": "36,000,000 years. ", "dn23:11.10": "This recognizes the relativity of time. ", "dn23:11.13": "Pāyāsi makes a good point; he only relies on sources that he knows he can trust. ", "dn23:11.41": "Kassapa establishes the empirical method by which these truths are known. Science extends knowledge by means of external instruments, while meditation extends the scope of consciousness. A non-scientist cannot understand how a scientist establishes their conclusions, and can only rely on trust in the scientific establishment. Likewise a non-meditator cannot understand the capacity of expanded consciousness. ", - "dn23:13.13": "The commentary explains _opabhoggā_ (“reward”) as _pādaparicārikā_ (“wife”). ", - "dn23:13.26": "Read _opāṭesi_. ", - "dn23:13.27": "Prefer Mahāsaṅgīti reading _yāva vijāyāmi_ over PTS _yāva jānāmi_ (“until I know”); it echoes _yāva vijāyāmi_ above. The phrase is not fully coherent, which is understandable given the circumstances. ", - "dn23:13.29": "“Irrationally” is _ayoniso_, literally “not sourcewise”. This passage gives a nice real world example of what it means: the means employed are unrelated to the end sought. ", + "dn23:13.13": "The commentary explains opabhoggā (“reward”) as pādaparicārikā (“wife”). ", + "dn23:13.26": "Read opāṭesi. ", + "dn23:13.27": "Prefer Mahāsaṅgīti reading yāva vijāyāmi over PTS yāva jānāmi (“until I know”); it echoes yāva vijāyāmi above. The phrase is not fully coherent, which is understandable given the circumstances. ", + "dn23:13.29": "“Irrationally” is ayoniso, literally “not sourcewise”. This passage gives a nice real world example of what it means: the means employed are unrelated to the end sought. ", "dn23:14.10": "Pāyāsi’s experiments were cruel, but no more so than many recorded in recent history. ", - "dn23:14.13": "We assume that a soul must be immaterial and invisible, but clearly this was not always the case at the time. From [dn1]() we know that there was an almost inexhaustible variety of views about the self or soul. ", + "dn23:14.13": "We assume that a soul must be immaterial and invisible, but clearly this was not always the case at the time. From DN 1 we know that there was an almost inexhaustible variety of views about the self or soul. ", "dn23:15.2": "This echoes Upaniṣadic discussions of the nature of the dream state and its relation to death. See for example Bṛhadāraṇyaka Upaniṣad 2.1.18, which says one might become a brahmin or king in a dream. ", "dn23:15.6": "Bṛhadāraṇyaka Upaniṣad 4.3.19 describes the soul returning to the body like a tired hawk returning to the nest. ", "dn23:16.10": "Aside from the cruelty, this echoes the dictum attributed to Galileo: “Measure what is measurable, and make measurable what is not so.” Given sufficient precision, this method could be effective in testing for the existence for a physical soul that has mass. ", "dn23:16.13": "A dead body will, if anything, weigh less due to excretion and dehydration. ", - "dn23:17.5": "The misconception that iron is lighter when heated is repeated elsewhere (eg. [sn51.22:4.1]()). In fact, assuming there are no chemical reactions, it will be very slightly heavier due to relativistic effects, yet less dense and hence more buoyant. These changes are too small to be detected by Pāyāsi’s methods, though. ", - "dn23:18.12": "The commentary explains _āmato_ as _addhamato_ (“half-dead”). ", - "dn23:18.29": "At [an9.37]() this rather abrupt insertion more aptly describes a deep meditation. ", + "dn23:17.5": "The misconception that iron is lighter when heated is repeated elsewhere (eg. SN 51.22:4.1). In fact, assuming there are no chemical reactions, it will be very slightly heavier due to relativistic effects, yet less dense and hence more buoyant. These changes are too small to be detected by Pāyāsi’s methods, though. ", + "dn23:18.12": "The commentary explains āmato as addhamato (“half-dead”). ", + "dn23:18.29": "At AN 9.37 this rather abrupt insertion more aptly describes a deep meditation. ", "dn23:19.3": "Bṛhadāraṇyaka Upaniṣad 2.4.8 employs the same metaphor in the search for the soul. ", "dn23:21.48": "", - "dn23:21.52": "Accept PTS reading _gavesasi_. ", + "dn23:21.52": "Accept PTS reading gavesasi. ", "dn23:22.7": "Pāyāsi honestly acknowledges the role of social conformity and shame in shaping views. ", "dn23:23.3": "Although this became the first story of the Jātaka collection (Ja 1), here it is not framed as a Jātaka. ", "dn23:23.8": "While the places are not specified, the journey from “east to west” across desolate lands sounds suggests they may have been venturing from the rich plains of the Ganges west across the Thar Desert of Rajasthan. ", - "dn23:23.13": "Read with PTS _gadrabharathena_ (“donkey cart”) for _bhadrena rathena_ (“fine cart”). ", + "dn23:23.13": "Read with PTS gadrabharathena (“donkey cart”) for bhadrena rathena (“fine cart”). ", "dn23:23.35": "The obviously suspicious stranger depicts the genuine dangers of trade in unknown regions, warning the traveler of raiding tribes as well as supernatural creatures. ", "dn23:23.51": "Again the criteria that only those who are known may be trusted. ", - "dn23:27.6": "_Pajohissāmi_ is related to Sanskrit _juhoti_, usually used in the sense “to offer as libation”, a meaning accepted by the commentary here. More likely it simply means to “roll out” (like pouring a sacrifice) by analogy. ", - "dn23:29.7": "_Gāmapaṭṭaṁ_ (variants _-padaṁ_, _-paddhanaṁ_, _-patthaṁ_, _pajjaṁ_) is explained by the commentary as an abandoned village site. ", + "dn23:27.6": "Pajohissāmi is related to Sanskrit juhoti, usually used in the sense “to offer as libation”, a meaning accepted by the commentary here. More likely it simply means to “roll out” (like pouring a sacrifice) by analogy. ", + "dn23:29.7": "Gāmapaṭṭaṁ (variants -padaṁ, -paddhanaṁ, -patthaṁ, pajjaṁ) is explained by the commentary as an abandoned village site. ", "dn23:29.13": "The sunk cost fallacy. ", "dn23:30.1": "Say what you will about Pāyāsi, he had character. ", - "dn23:30.7": "Compare [dn5:4.5](). ", - "dn23:32.2": "For _guḷavālakāni_, _guḷa_ is “ball”, _vāla_ is “tail”; compare _macchavāḷaka_ (“fish-tailed”) at [Kd 15:29.4.2](https://suttacentral.net/pli-tv-kd15/en/brahmali#29.4.2). ", - "dn23:32.22": "Cp. [an5.147](), [an9.20](). ", - "dn23:33.1": "_Divāvihāra_ is the “day’s meditation”, while _divāseyya_ is “siesta”. " + "dn23:30.7": "Compare DN 5:4.5. ", + "dn23:32.2": "For guḷavālakāni, guḷa is “ball”, vāla is “tail”; compare macchavāḷaka (“fish-tailed”) at Kd 15:29.4.2. ", + "dn23:32.22": "Cp. AN 5.147, AN 9.20. ", + "dn23:33.1": "Divāvihāra is the “day’s meditation”, while divāseyya is “siesta”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn24_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn24_comment-en-sujato.json index bb952eeecfb8..f869cf997314 100644 --- a/comment/en/sujato/sutta/dn/dn24_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn24_comment-en-sujato.json @@ -1,30 +1,30 @@ { "dn24:1.1.2": "This late sutta satirizes the failings of Sunakkhatta in a fashion so broad that it borders on slapstick. The town of Anupiya is mentioned only here. ", - "dn24:1.1.6": "The Bhaggava clan was descended from the ancient sage Bhagu (Sanskrit Bhṛgu). They received the gift of fire conveyed by Mātariśvan the wind from the god Agni (eg. Rig Veda 1.60.1). In Pali they appear as potters (eg. [mn81:19.3](), [mn140:1.3](), [sn1.50:11.2](), [sn2.24:12.2]()). Archaeologists refer to the strata around the Buddha’s time as the Northern Black Polished Ware culture on account of the distinctive highly glazed polish that was achieved on the pottery of the time. This, together with the production of iron, marked a significant advance in the mastery of fire. Thus potters were no mere humble craftsmen, but leading technological innovators. ", - "dn24:1.2.10": "Sunakkhatta’s dismal spiritual career began when he met the Buddha in [mn105](). In [dn6:5.3]() we learn that, after being ordained three years, he spoke of his limited success in meditation. The current sutta and [mn12]() deal with Sunakkhatta’s bitter criticisms of the Buddha shortly after his disrobal. ", - "dn24:1.3.6": "A candidate for ordination is expected to go for refuge to the Buddha, and may be said to live dedicated (_uddissa_) to him ([Kd 1:23.4.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#23.4.1)). Moreover, a noble disciple is unable to dedicate themselves to another teacher ([an1.276:1.1]()). But when the Buddha called candidates to go forth, he spoke of practice rather than personal devotion: “Come, monk. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” ([Kd 1:6.32.3](https://suttacentral.net/pli-tv-kd1/en/brahmali#6.32.3)) ", - "dn24:1.4.1": "He makes a similar criticism at [mn12:3.8](). ", - "dn24:1.7.1": "There are at least eight spellings for this tribe, including _thulu_, _bumu_ and _khulu_. Below we meet a member of the ruling clan of the tribe named _korakhattiya_. I propose that _kora_ is “of Kuru” by way of secondary derivation; cp. Koravya as a regular name for the kings of Kuru. Thus _korakhattiya_ is not a personal name, but rather “the aristocrat of Kuru”. The name of the city _uttarakā_ means “northern”, and Kuru is indeed northern. Occam’s razor would urge us not to assume the existence of an otherwise unknown tribe on such a dubious term when it can be explained more parsimoniously as an ancient misspelling of Kuru. The Chinese at DA 15 (T 1, 67a15) has 白土 (“white clay”), which does not seem to clear it up. ", - "dn24:1.7.3": "This practice is further described, along with the “cow vow”, at [mn57](). ", - "dn24:1.7.6": "“Holy man” is _sādhurūpo_ (cp. [dhp263](), [an6.54:26.1]()). ", - "dn24:1.7.18": "_Alasaka_ is otherwise unknown in early Pali. Sanskrit medical texts describe it as flatulent indigestion. This agrees with the subcommentary’s _ajīraṇena āmarogena_ (“indigestion”). | In this sutta, the Buddha is depicted as making specific predictions about the future, whereas normally he does not and probably cannot. Rather, he makes conditional predictions that if such courses are pursued, such results will follow. ", - "dn24:1.7.19": "The terrifying Kālakañjas are mentioned at [dn20:12.5](). ", - "dn24:1.9.5": "This whole passage is unprecedented in early Buddhism. If Sunakkhatta was indeed able to revive the dead with three punches, it would explain why he thought so little of the Buddha’s powers. But the ease with which this information is obtained contrasts with the elaborate failures of Pāyāsi ([dn23]()). ", + "dn24:1.1.6": "The Bhaggava clan was descended from the ancient sage Bhagu (Sanskrit Bhṛgu). They received the gift of fire conveyed by Mātariśvan the wind from the god Agni (eg. Rig Veda 1.60.1). In Pali they appear as potters (eg. MN 81:19.3, MN 140:1.3, SN 1.50:11.2, SN 2.24:12.2). Archaeologists refer to the strata around the Buddha’s time as the Northern Black Polished Ware culture on account of the distinctive highly glazed polish that was achieved on the pottery of the time. This, together with the production of iron, marked a significant advance in the mastery of fire. Thus potters were no mere humble craftsmen, but leading technological innovators. ", + "dn24:1.2.10": "Sunakkhatta’s dismal spiritual career began when he met the Buddha in MN 105. In DN 6:5.3 we learn that, after being ordained three years, he spoke of his limited success in meditation. The current sutta and MN 12 deal with Sunakkhatta’s bitter criticisms of the Buddha shortly after his disrobal. ", + "dn24:1.3.6": "A candidate for ordination is expected to go for refuge to the Buddha, and may be said to live dedicated (uddissa) to him (Kd 1:23.4.1). Moreover, a noble disciple is unable to dedicate themselves to another teacher (AN 1.276:1.1). But when the Buddha called candidates to go forth, he spoke of practice rather than personal devotion: “Come, monk. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” (Kd 1:6.32.3) ", + "dn24:1.4.1": "He makes a similar criticism at MN 12:3.8. ", + "dn24:1.7.1": "There are at least eight spellings for this tribe, including thulu, bumu and khulu. Below we meet a member of the ruling clan of the tribe named korakhattiya. I propose that kora is “of Kuru” by way of secondary derivation; cp. Koravya as a regular name for the kings of Kuru. Thus korakhattiya is not a personal name, but rather “the aristocrat of Kuru”. The name of the city uttarakā means “northern”, and Kuru is indeed northern. Occam’s razor would urge us not to assume the existence of an otherwise unknown tribe on such a dubious term when it can be explained more parsimoniously as an ancient misspelling of Kuru. The Chinese at DA 15 (T 1, 67a15) has 白土 (“white clay”), which does not seem to clear it up. ", + "dn24:1.7.3": "This practice is further described, along with the “cow vow”, at MN 57. ", + "dn24:1.7.6": "“Holy man” is sādhurūpo (cp. Dhp 263, AN 6.54:26.1). ", + "dn24:1.7.18": "Alasaka is otherwise unknown in early Pali. Sanskrit medical texts describe it as flatulent indigestion. This agrees with the subcommentary’s ajīraṇena āmarogena (“indigestion”). | In this sutta, the Buddha is depicted as making specific predictions about the future, whereas normally he does not and probably cannot. Rather, he makes conditional predictions that if such courses are pursued, such results will follow. ", + "dn24:1.7.19": "The terrifying Kālakañjas are mentioned at DN 20:12.5. ", + "dn24:1.9.5": "This whole passage is unprecedented in early Buddhism. If Sunakkhatta was indeed able to revive the dead with three punches, it would explain why he thought so little of the Buddha’s powers. But the ease with which this information is obtained contrasts with the elaborate failures of Pāyāsi (DN 23). ", "dn24:1.11.2": "Spellings for Kaḷāramaṭṭaka vary greatly. ", - "dn24:1.11.3": "In these practices we see some examples of the vows or observances (_vata_) that Buddha rejected as “grasping at precepts and observances” ", + "dn24:1.11.3": "In these practices we see some examples of the vows or observances (vata) that Buddha rejected as “grasping at precepts and observances” ", "dn24:1.11.4": "A diet of pure meat is still undertaken today by certain delusional would-be gurus. ", "dn24:1.11.5": "Compare the “vow of restraint in the directions” in the Jain Tattvārthasūtra 7.1. ", - "dn24:1.12.5": "_Āsādimhase_ is middle aorist plural. Below Sunakkhatta again refers to himself in plural, but as usual I render with singular. ", - "dn24:1.15.2": "The Burmese reading _pāthikaputta_ means “son of a traveler”. However the commentary says Pāṭika (or Pāthika) was the name of his father. ", - "dn24:1.15.4": "For _ñāṇavādo_ (“one who speaks from knowledge”) see [an9.38:3.3](), [an10.24:2.1](), [mn26:15.7](). ", - "dn24:1.18.1": "“Ambiguous” is _dvayagāminī_, literally “two-going”. ", - "dn24:2.7.3": "_Apadāna_ means “what has been left over, leavings, traces”. ", + "dn24:1.12.5": "Āsādimhase is middle aorist plural. Below Sunakkhatta again refers to himself in plural, but as usual I render with singular. ", + "dn24:1.15.2": "The Burmese reading pāthikaputta means “son of a traveler”. However the commentary says Pāṭika (or Pāthika) was the name of his father. ", + "dn24:1.15.4": "For ñāṇavādo (“one who speaks from knowledge”) see AN 9.38:3.3, AN 10.24:2.1, MN 26:15.7. ", + "dn24:1.18.1": "“Ambiguous” is dvayagāminī, literally “two-going”. ", + "dn24:2.7.3": "Apadāna means “what has been left over, leavings, traces”. ", "dn24:2.13.1": "This kind of elaborate display is commonly depicted in late texts, but is not otherwise found in early Pali. ", - "dn24:2.14.2": "Compare [dn1:1.36.3](). The following passage is largely adapted from the Brahmajālasutta. ", - "dn24:2.17.20": "This statement is not explicitly phrased as a question, but the Mahāsaṅgīti edition inconsistently punctuates it as one. It makes more sense in context, especially as a response to the initial question: _Kathaṁvihitakaṁ_ (“How do you describe …”) … _Evaṁvihitakaṁ_ (“Is this how you describe …”). ", - "dn24:2.17.22": "This is adopted from [dn1:2.2.1](). These philosophers belong with the “partial eternalists”. ", - "dn24:2.18.9": "[dn1:2.7.2](). ", - "dn24:2.19.1": "[dn1:2.10.2](). ", - "dn24:2.20.9": "[dn1:2.31.1](). ", + "dn24:2.14.2": "Compare DN 1:1.36.3. The following passage is largely adapted from the Brahmajālasutta. ", + "dn24:2.17.20": "This statement is not explicitly phrased as a question, but the Mahāsaṅgīti edition inconsistently punctuates it as one. It makes more sense in context, especially as a response to the initial question: Kathaṁvihitakaṁ (“How do you describe …”) … Evaṁvihitakaṁ (“Is this how you describe …”). ", + "dn24:2.17.22": "This is adopted from DN 1:2.2.1. These philosophers belong with the “partial eternalists”. ", + "dn24:2.18.9": "DN 1:2.7.2. ", + "dn24:2.19.1": "DN 1:2.10.2. ", + "dn24:2.20.9": "DN 1:2.31.1. ", "dn24:2.20.18": "" } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn25_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn25_comment-en-sujato.json index ac630da002f6..0341e6d26d9f 100644 --- a/comment/en/sujato/sutta/dn/dn25_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn25_comment-en-sujato.json @@ -1,19 +1,19 @@ { - "dn25:1.3": "The Buddha refers to the events of this sutta at [dn8:23.2](), but apart from that Nigrodha (“Banyan”) appears to be unknown. A “wanderer” may or may not be Brahmanical, but in DN 8 Nigrodha is called _tapabrahmacārī_, which suggests he was a celibate student of a Brahmanical teacher. | The commentary describes _udumbarikā_ (“Fig”) as _devī_ (“Queen”), while DA 8 says she is a “brahmin lady”. She too does not seem to appear elsewhere. ", - "dn25:1.4": "Sandhāna (“Conciliation”) was recognized as an eminent lay follower at ([an6.120-139:1.14]()). ", - "dn25:5.5": "“One-eyed cow” is _gokāṇā_. ", - "dn25:5.10": "_Orodheyyāma_ normally means “enclose, trap” like ox in a pen ([an6.60:3.1]()), but here it is glossed in the commentary as _vinandheyyāma_ (“twist around”). ", + "dn25:1.3": "The Buddha refers to the events of this sutta at DN 8:23.2, but apart from that Nigrodha (“Banyan”) appears to be unknown. A “wanderer” may or may not be Brahmanical, but in DN 8 Nigrodha is called tapabrahmacārī, which suggests he was a celibate student of a Brahmanical teacher. | The commentary describes udumbarikā (“Fig”) as devī (“Queen”), while DA 8 says she is a “brahmin lady”. She too does not seem to appear elsewhere. ", + "dn25:1.4": "Sandhāna (“Conciliation”) was recognized as an eminent lay follower at (AN 6.120–139:1.14). ", + "dn25:5.5": "“One-eyed cow” is gokāṇā. ", + "dn25:5.10": "Orodheyyāma normally means “enclose, trap” like ox in a pen (AN 6.60:3.1), but here it is glossed in the commentary as vinandheyyāma (“twist around”). ", "dn25:7.9": "This discourse highlights the Buddha’s method of engaging with people of other religions. He is open-hearted and interested in their views. He prefers to build on common ground, but is not afraid to criticize when it is warranted. And his aim is not to win converts, but to help people be free of suffering. ", - "dn25:7.16": "“Higher disgust of sin” renders _adhijegucche_. The idea is that people are tainted with corruption, somewhat comparable to the notion of “original sin”, although due to their own actions in the past rather than ancestral legacy. In “disgust” at that sin, they practice forms of fervent mortification (_tapas_) to burn out the corruption. ", - "dn25:7.17": "The phrase _kathaṁ santā_ is unique; it echoes _evaṁ sante_ below. ", - "dn25:8.4": "See the passage at [dn8:14.3]() and notes thereto. ", + "dn25:7.16": "“Higher disgust of sin” renders adhijegucche. The idea is that people are tainted with corruption, somewhat comparable to the notion of “original sin”, although due to their own actions in the past rather than ancestral legacy. In “disgust” at that sin, they practice forms of fervent mortification (tapas) to burn out the corruption. ", + "dn25:7.17": "The phrase kathaṁ santā is unique; it echoes evaṁ sante below. ", + "dn25:8.4": "See the passage at DN 8:14.3 and notes thereto. ", "dn25:9.2": "The Buddha shifts attention from the external practice to the psychological state that accompanies it. ", - "dn25:10.12": "“In expectation” (_sāpekkho_): when they give up something they cannot eat, they expect to be given more suitable food. ", - "dn25:11.12": "“Sneaks” is _attānaṁ adassayamāno_, literally, “not showing himself”. They like to hang about with lay folk, but hide the fact that they do so. ", - "dn25:12.12": "As here, this item typically follows “wrong view”. At [an10.78:1.9]() it is said to be a bad quality of Jain ascetics. Thus being “attached to one’s own views” refers both to the subjective clinging as well as the objective incorrectness of the views. ", - "dn25:16.3": "These closely resemble the five “restraints” (_yāma_) of Yogasūtra 2.30 and the Jain Tattvārthasūtra 7: non-harming (_ahiṁsā_), truth (_satya_), no stealing (_asteya_), celibacy (_brahmacarya_), and non-possessiveness (_aparigrahā_). | A different “fourfold restraint” is said to be a Jain practice at [dn2:29.2](). ", - "dn25:16.5": "This extends the basic precept. The same analysis is applied to the “ten ways of performing deeds” at [an3.163](). ", - "dn25:16.8": "_Bhāvitamāsīsati_ is unique. In this and similar contexts, the Pali tradition says _bhāvita_ (“reward”, normally “developed”) is the “five sense pleasures” as they see it (_bhāvitaṃ nāma tesaṃ saññāya pañca kāmaguṇā_; cp. [mn56]() commentary: _ettha ca bhāvitanti pañcakāmaguṇā_), explaining that this is a usage of the sectarians (Saddanīti ch. 4: _titthiyasamaye pana bhāvitoti kāmaguṇo vuccati_). ", + "dn25:10.12": "“In expectation” (sāpekkho): when they give up something they cannot eat, they expect to be given more suitable food. ", + "dn25:11.12": "“Sneaks” is attānaṁ adassayamāno, literally, “not showing himself”. They like to hang about with lay folk, but hide the fact that they do so. ", + "dn25:12.12": "As here, this item typically follows “wrong view”. At AN 10.78:1.9 it is said to be a bad quality of Jain ascetics. Thus being “attached to one’s own views” refers both to the subjective clinging as well as the objective incorrectness of the views. ", + "dn25:16.3": "These closely resemble the five “restraints” (yāma) of Yogasūtra 2.30 and the Jain Tattvārthasūtra 7: non-harming (ahiṁsā), truth (satya), no stealing (asteya), celibacy (brahmacarya), and non-possessiveness (aparigrahā). | A different “fourfold restraint” is said to be a Jain practice at DN 2:29.2. ", + "dn25:16.5": "This extends the basic precept. The same analysis is applied to the “ten ways of performing deeds” at AN 3.163. ", + "dn25:16.8": "Bhāvitamāsīsati is unique. In this and similar contexts, the Pali tradition says bhāvita (“reward”, normally “developed”) is the “five sense pleasures” as they see it (bhāvitaṃ nāma tesaṃ saññāya pañca kāmaguṇā; cp. MN 56 commentary: ettha ca bhāvitanti pañcakāmaguṇā), explaining that this is a usage of the sectarians (Saddanīti ch. 4: titthiyasamaye pana bhāvitoti kāmaguṇo vuccati). ", "dn25:23.4": "This passage sets a powerful template for sincere engagement. ", "dn25:24.2": "This whole ending sequence is unique. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn26_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn26_comment-en-sujato.json index 91f9ae85a041..521d745cab26 100644 --- a/comment/en/sujato/sutta/dn/dn26_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn26_comment-en-sujato.json @@ -1,53 +1,53 @@ { - "dn26:1.2": "_Mātulā_ means “maternal uncle”. This Magadhan village is mentioned only here. ", - "dn26:1.7": "As at [dn16:2.26.1](). ", - "dn26:1.14": "Two parables on mindfulness expand this idea ([sn47.6](), [sn46.7]()). ", - "dn26:1.16": "_Evamidaṁ_ indicates entailment, as at [sn56.21:1.3](), [mn73:13.2](), [dn16:4.2.4](). ", - "dn26:2.1": "We have heard the story of the wheel-turning monarch Mahāsudassana in [dn17](). Daḷhanemi appears only here. His name means “Strong-rim”, such being one of the characteristics of the Wheel. ", - "dn26:3.2": "“Receded back” (_osakkitaṁ_): like a woman shrinking away from a man’s unwanted advances ([dn12:16.12]()). ", + "dn26:1.2": "Mātulā means “maternal uncle”. This Magadhan village is mentioned only here. ", + "dn26:1.7": "As at DN 16:2.26.1. ", + "dn26:1.14": "Two parables on mindfulness expand this idea (SN 47.6, SN 46.7). ", + "dn26:1.16": "Evamidaṁ indicates entailment, as at SN 56.21:1.3, MN 73:13.2, DN 16:4.2.4. ", + "dn26:2.1": "We have heard the story of the wheel-turning monarch Mahāsudassana in DN 17. Daḷhanemi appears only here. His name means “Strong-rim”, such being one of the characteristics of the Wheel. ", + "dn26:3.2": "“Receded back” (osakkitaṁ): like a woman shrinking away from a man’s unwanted advances (DN 12:16.12). ", "dn26:3.13": "The signs of the renunciate predate Buddhism. ", - "dn26:4.7": "“Inherited from your father” (_pettikaṁ dāyajjaṁ_) calls back to the four _satipaṭṭhānas_ that for a mendicant are “the domain of your fathers” (_pettike visaye_). In both cases they are to be earned, not conferred by lineage. ", - "dn26:4.8": "“The noble duty of a wheel-turning monarch” (_ariye cakkavattivatte_; this is locative singular). _Ariya_ (“noble”) qualifies “duty” (_vatta_), as it does in the title below, _cakkavattiariyavatta_, rather than “monarch”. Normally _ariya_ is reserved for those who have attained the Buddhist path, but here we might have a rare use of _ariya_ in reference to Indo-Aryan (Vedic) culture. Compare the use of _ariyaka_ for speakers of Indo-Aryan languages at [Bu Pj 1:8.4.10](https://suttacentral.net/pli-tv-bu-vb-pj1/en/brahmali#8.4.10). However, the commentary says it simply means “flawless” (_niddoso_). ", - "dn26:5.2": "_Saṁvidahassu_ is second middle imperative. ", - "dn26:5.3": "_Pavattittha_ is aorist middle. _(A)dhammakāra_ (“(in)justice”) doesn’t seem to occur elsewhere in early Pali. It is found in Ja 513 and Ja 498, both times in the context of just rule. ", - "dn26:5.4": "“Provide” (_anuppadeti_) is used elsewhere in the sense of paying back a loan ([an3.20:3.5]()), serving honored guests ([sn7.2:2.6]()), paying wages ([dn31:32.2]()), or a king supplying provisions for essential workers to do their job ([dn5:11.8.]()). It is thus more about fulfilling a moral obligation of fairness than offering charity. ", - "dn26:5.5": "Where the phrase “from time to time go to them” (_te kālena kālaṁ upasaṅkamitvā_) occurs elsewhere in the suttas, it is always followed by “ask and question” (_paripucchati paripañhati_). Here, however, the second verb is “you should learn” (_pariggaṇheyyāsi_). ", - "dn26:9.5": "“Own ideas” is _sa-mata_. ", - "dn26:9.6": "_Pabbanti_ is unusual and probably unique in early Pali. It is related to Sanskrit _parvati_ (“fill”) and is explained by the commentary as _vaḍḍhanti_ (“grow, prosper”). | I assume _janapadā_ (“countries”) is a misspelling of _jānapadā_ (“people of the country”), as _janapada_ is otherwise in singular. ", - "dn26:9.7": "“Military officers” (_anīkaṭṭhā_) would have been standing officers in the army. According to both the commentary here and Monier-Williams’ Sanskrit Dictionary (_anīkastha_), it includes elephant officers, who would have stood at the head of the army. | “Professional advisers” (_mantassājīvino_) is explained by the commentary as those who make a living from giving wise advice. ", + "dn26:4.7": "“Inherited from your father” (pettikaṁ dāyajjaṁ) calls back to the four satipaṭṭhānas that for a mendicant are “the domain of your fathers” (pettike visaye). In both cases they are to be earned, not conferred by lineage. ", + "dn26:4.8": "“The noble duty of a wheel-turning monarch” (ariye cakkavattivatte; this is locative singular). Ariya (“noble”) qualifies “duty” (vatta), as it does in the title below, cakkavattiariyavatta, rather than “monarch”. Normally ariya is reserved for those who have attained the Buddhist path, but here we might have a rare use of ariya in reference to Indo-Aryan (Vedic) culture. Compare the use of ariyaka for speakers of Indo-Aryan languages at Bu Pj 1:8.4.10. However, the commentary says it simply means “flawless” (niddoso). ", + "dn26:5.2": "Saṁvidahassu is second middle imperative. ", + "dn26:5.3": "Pavattittha is aorist middle. (A)dhammakāra (“(in)justice”) doesn’t seem to occur elsewhere in early Pali. It is found in Ja 513 and Ja 498, both times in the context of just rule. ", + "dn26:5.4": "“Provide” (anuppadeti) is used elsewhere in the sense of paying back a loan (AN 3.20:3.5), serving honored guests (SN 7.2:2.6), paying wages (DN 31:32.2), or a king supplying provisions for essential workers to do their job (DN 5:11.8.). It is thus more about fulfilling a moral obligation of fairness than offering charity. ", + "dn26:5.5": "Where the phrase “from time to time go to them” (te kālena kālaṁ upasaṅkamitvā) occurs elsewhere in the suttas, it is always followed by “ask and question” (paripucchati paripañhati). Here, however, the second verb is “you should learn” (pariggaṇheyyāsi). ", + "dn26:9.5": "“Own ideas” is sa-mata. ", + "dn26:9.6": "Pabbanti is unusual and probably unique in early Pali. It is related to Sanskrit parvati (“fill”) and is explained by the commentary as vaḍḍhanti (“grow, prosper”). | I assume janapadā (“countries”) is a misspelling of jānapadā (“people of the country”), as janapada is otherwise in singular. ", + "dn26:9.7": "“Military officers” (anīkaṭṭhā) would have been standing officers in the army. According to both the commentary here and Monier-Williams’ Sanskrit Dictionary (anīkastha), it includes elephant officers, who would have stood at the head of the army. | “Professional advisers” (mantassājīvino) is explained by the commentary as those who make a living from giving wise advice. ", "dn26:10.3": "Ensuring citizens have enough to live on is not merely a matter of kindness and common decency, but is crucial to unsure stability and national unity. ", - "dn26:10.5": "The origins of theft are told at [dn27:19.1](). The myth recounted here overlaps, with points of both similarity and difference. ", + "dn26:10.5": "The origins of theft are told at DN 27:19.1. The myth recounted here overlaps, with points of both similarity and difference. ", "dn26:10.10": "The king uses the same procedure as the Buddha. When presented with an alleged wrong-doer, the first thing is to ask them whether they did it. ", "dn26:10.15": "Simply providing money is not enough, nor is simply expecting that people can just work for what they want. They need something to get started, together with the support and opportunity to build a life for themselves. ", "dn26:12.2": "Sadly, bad faith actors take advantage of kindness. ", "dn26:12.16": "While the king’s concern is legitimate, his overreaction escalates the problems. ", "dn26:13.4": "The violence of the state leads to an armed and violent citizenry. ", "dn26:14.2": "Today we can see that, even among developed nations, a degraded and violent culture leads to declining lifespans. ", - "dn26:17.2": "_Paresaṁ dāresu_: both “others” and “wives” are in plural, so polygyny is assumed. Compare _parassa dāresu_ (“the wives of another”) at [sn55.7:6.3](). Note the significance granted to beauty in influencing human society. ", + "dn26:17.2": "Paresaṁ dāresu: both “others” and “wives” are in plural, so polygyny is assumed. Compare parassa dāresu (“the wives of another”) at SN 55.7:6.3. Note the significance granted to beauty in influencing human society. ", "dn26:17.6": "At this point, the three factors of wrong action—killing, stealing, and sexual misconduct—are present, as are the four factors of wrong speech—lying, backbiting, harsh speech, and nonsensical speech. ", "dn26:17.12": "This completes the three factors of unskillful thought: desire, ill will, and wrong views (which are a strong form of delusion). Here wrong view probably means moral nihilism. ", - "dn26:17.16": "These three terms recur in a similar context at [an3.56:2.1](). The commentaries to the two passages give quite different explanations. | “Illicit desire” (_adhammarāgo_) probably refers to any form of desire that is illegal or transgressive, such as incest, rape, or pedophilia. | “Immoral greed” (_visamalobho_) implies excess and imbalance. Both are, however, explained in the commentary to [an3.56:2.1]() as desire for the belongings of others. | _Micchādhammo_ is hard to pin down. Its opposite, _sammā dhammo_ always means “right teaching”. The commentary here explains it as “men with men and women with women”, but this must be rejected as there is no hint anywhere in early Pali (or elsewhere in early Indian culture) that homosexual relations were considered immoral. The commentary to [an3.56:2.1]() explains it as “indulgence in what is reckoned an inappropriate basis” (_avatthupaṭisevanasaṅkhātena_). This implies intercourse with one of the women mentioned at [mn41:8.4](), which includes those who are “protected by principle” (_dhammarakkhitā_). This sense of _dhamma_ is explained at [Bu Ss 5:4.2.16](https://suttacentral.net/pli-tv-bu-vb-ss5/en/brahmali#4.2.16) as “religion”. Here I think the sense is similar: customs or beliefs that legitimize immorality. ", + "dn26:17.16": "These three terms recur in a similar context at AN 3.56:2.1. The commentaries to the two passages give quite different explanations. | “Illicit desire” (adhammarāgo) probably refers to any form of desire that is illegal or transgressive, such as incest, rape, or pedophilia. | “Immoral greed” (visamalobho) implies excess and imbalance. Both are, however, explained in the commentary to AN 3.56:2.1 as desire for the belongings of others. | Micchādhammo is hard to pin down. Its opposite, sammā dhammo always means “right teaching”. The commentary here explains it as “men with men and women with women”, but this must be rejected as there is no hint anywhere in early Pali (or elsewhere in early Indian culture) that homosexual relations were considered immoral. The commentary to AN 3.56:2.1 explains it as “indulgence in what is reckoned an inappropriate basis” (avatthupaṭisevanasaṅkhātena). This implies intercourse with one of the women mentioned at MN 41:8.4, which includes those who are “protected by principle” (dhammarakkhitā). This sense of dhamma is explained at Bu Ss 5:4.2.16 as “religion”. Here I think the sense is similar: customs or beliefs that legitimize immorality. ", "dn26:18.14": "This brings us to the Buddha’s present. ", "dn26:19.1": "Here the Buddha paints a devastating picture of societal collapse. Life expectancy as low as thirty years has been recorded in some countries in the 20th century. ", "dn26:19.2": "The age of onset of puberty has been dropping globally over the past century, with isolated cases as young as five. ", - "dn26:19.5": "“Finger millet” (_kudrūsaka_; Pahari _kodra_, Garhwal _koda_) is a robust secondary grain in Asia and Africa, growing in places rice cannot. Due to its resilience in the face of global heating, 2023 was declared the International Year of Millets by the UN. ", - "dn26:19.6": "The Buddha’s father gave this luxury food to servants and staff ([an3.39:2.3]()). ", - "dn26:19.8": "The narrative above traced the gradual disappearance of these ten factors. | _Atibyādippissanti_ is a unique term. At [an7.66:9.2]() a sign of the end of days is the “erupting” (_ādippanti_) of volcanoes, suggesting “explode” for the intensive form here. ", - "dn26:19.9": "“Skillful” is _kusala_, otherwise translated as “good” or “wholesome”. ", - "dn26:20.1": "At [an2.9]() = [iti42]() the world is protected from this by conscience and prudence. ", - "dn26:20.2": "For _sambheda_ in the sense of “dissolving, leaking”, see [dn3:1.15.11](), [an5.103:6.4](), [an10.45:4.1](). The commentary here says “mixedness, breaking of boundaries”. ", - "dn26:21.1": "“Interregnum of swords” is _satthantarakappo_. Seven days seems optimistic. ", + "dn26:19.5": "“Finger millet” (kudrūsaka; Pahari kodra, Garhwal koda) is a robust secondary grain in Asia and Africa, growing in places rice cannot. Due to its resilience in the face of global heating, 2023 was declared the International Year of Millets by the UN. ", + "dn26:19.6": "The Buddha’s father gave this luxury food to servants and staff (AN 3.39:2.3). ", + "dn26:19.8": "The narrative above traced the gradual disappearance of these ten factors. | Atibyādippissanti is a unique term. At AN 7.66:9.2 a sign of the end of days is the “erupting” (ādippanti) of volcanoes, suggesting “explode” for the intensive form here. ", + "dn26:19.9": "“Skillful” is kusala, otherwise translated as “good” or “wholesome”. ", + "dn26:20.1": "At AN 2.9 = Iti 42 the world is protected from this by conscience and prudence. ", + "dn26:20.2": "For sambheda in the sense of “dissolving, leaking”, see DN 3:1.15.11, AN 5.103:6.4, AN 10.45:4.1. The commentary here says “mixedness, breaking of boundaries”. ", + "dn26:21.1": "“Interregnum of swords” is satthantarakappo. Seven days seems optimistic. ", "dn26:21.2": "Dehumanization of the other is an essential precursor to genocide. ", - "dn26:21.6": "“Let us neither kill nor be killed” (_mā ca mayaṁ kañci, mā ca amhe koci_) is an idiomatic phrase, the Golden Rule framed as a negative: “Let us not do unto others nor let others do unto us.” It is explained by the commentary as, “Let us not take even a single person’s life or let them take ours”. ", - "dn26:21.8": "_Sabhāgāyissanti_ = _sabhāga_ + _āyissanti_ = “will come together”. | _Samassāsissanti_ = _sama_ + _sāsati_ = “cry in one voice”. The latter term is absent from some manuscripts. ", - "dn26:21.9": "_Diṭṭhā_ is Sanskrit _diṣṭyā_, “fantastic, how fortunate”, per [dn16:2.24.5]() and [ja81:1.4](). | _Sattā_ is nominative singular for _sattar_ (“enemy”), not plural of _satta_ (“being”), which disagrees with both verb and vocative in number. ", + "dn26:21.6": "“Let us neither kill nor be killed” (mā ca mayaṁ kañci, mā ca amhe koci) is an idiomatic phrase, the Golden Rule framed as a negative: “Let us not do unto others nor let others do unto us.” It is explained by the commentary as, “Let us not take even a single person’s life or let them take ours”. ", + "dn26:21.8": "Sabhāgāyissanti = sabhāga + āyissanti = “will come together”. | Samassāsissanti = sama + sāsati = “cry in one voice”. The latter term is absent from some manuscripts. ", + "dn26:21.9": "Diṭṭhā is Sanskrit diṣṭyā, “fantastic, how fortunate”, per DN 16:2.24.5 and Ja 81:1.4. | Sattā is nominative singular for sattar (“enemy”), not plural of satta (“being”), which disagrees with both verb and vocative in number. ", "dn26:21.15": "The first precept, and the first of the ten ways of skillful action. The Buddhist ethical principles are not just a part of Buddhist teaching, they are essential for the healthy functioning of human society. ", - "dn26:23.5": "In the legendary past, too, only these three afflictions prevailed ([snp2.7:29.1]()). ", + "dn26:23.5": "In the legendary past, too, only these three afflictions prevailed (Snp 2.7:29.1). ", "dn26:23.8": "Ketumatī means “adorned with flags”. ", "dn26:24.1": "Saṅkha is “conch shell”. ", "dn26:25.1": "This is the only sutta appearance of the future Buddha Metteyya (Sanskrit Maitreya, meaning “one full of love”). He became a prominent figure in later Buddhism. ", "dn26:25.2": "Throughout, the Buddha is concerned to emphasize that the future Buddha will offer no more or less than his own teaching and practice. He wanted people to practice now, not to establish a cult of a future savior. ", "dn26:25.6": "The maximum number of monastics cited in the suttas is 1250 at a single gathering. ", - "dn26:26.1": "This event is found in Bhaddaji’s verses at [thag2.22](), expanded to a full story at Ja 264. The commentary explains _yūpa_ as “palace”, but Bhaddaji’s verses clearly depict a sacrificial post, to which the animal would be tied for slaughter. Such posts are connected with the horse sacrifice, which establishes imperial power. This is but one aspect of the wheel-turning monarch to draw on imagery from the horse sacrifice. Here, of course, no horses are killed. ", - "dn26:26.2": "_Ajjhāvasati_ in this sutta means “reign” not “dwell” ([dn26:2.5]()). " + "dn26:26.1": "This event is found in Bhaddaji’s verses at Thag 2.22, expanded to a full story at Ja 264. The commentary explains yūpa as “palace”, but Bhaddaji’s verses clearly depict a sacrificial post, to which the animal would be tied for slaughter. Such posts are connected with the horse sacrifice, which establishes imperial power. This is but one aspect of the wheel-turning monarch to draw on imagery from the horse sacrifice. Here, of course, no horses are killed. ", + "dn26:26.2": "Ajjhāvasati in this sutta means “reign” not “dwell” (DN 26:2.5). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn27_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn27_comment-en-sujato.json index dab992109e15..af9a354dd81d 100644 --- a/comment/en/sujato/sutta/dn/dn27_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn27_comment-en-sujato.json @@ -1,36 +1,36 @@ { - "dn27:1.1": "This sutta is the closest we come to a Buddhist myth of origins. It draws on features of Vedic mythology, while giving its own spin. Related stories may be found in [dn26]() and [snp2.7](). The Buddha describes a natural process of evolution that requires no metaphysical intervention, yet differs strikingly from Darwinian evolution in prioritizing the role of desire over selection. ", + "dn27:1.1": "This sutta is the closest we come to a Buddhist myth of origins. It draws on features of Vedic mythology, while giving its own spin. Related stories may be found in DN 26 and Snp 2.7. The Buddha describes a natural process of evolution that requires no metaphysical intervention, yet differs strikingly from Darwinian evolution in prioritizing the role of desire over selection. ", "dn27:1.2": "After the Jetavana, this was the best-known monastery in Sāvatthī. It was offered by the lady Visākhā, known as Migāra’s mother. ", - "dn27:1.3": "We met Vāseṭṭha and Bhāradvāja as the students of Pokkharasādi and Tārukkha respectively in [dn13](), at the end of which they went for refuge. Some time later they must have asked for ordination. The commentary says that probation (_paravasati_) was required, not because they had previously gone forth in other sects (as the naked ascetic Kassapa at [dn8:24.1]() or the wanderer Subhadda at [dn16:5.29.1]()), nor because they had committed an offence, but because they were not yet the required twenty years of age. ", - "dn27:2.1": "Here as in [dn13]() Vāseṭṭha takes the lead. ", - "dn27:3.10": "An allusion to the famous Puruṣasūkta (Rig Veda 10.90.12): “His (the cosmic Man’s) mouth became the brahmin, his arms became the ruler (_rājanya_, an alternate name for the _khattiyas_), his thighs became the peasant (_vaiśya_); the menial (_sūdra_) was born from his feet.” This belongs to the latest portion of the Rig Veda, and probably represents a time when the system of four castes was established in the late Vedic period, some centuries before the Buddha. Apart from this, the Rig Veda hardly mentions any of these as castes, let alone all four together. ", - "dn27:4.6": "The Buddha gives a rationalist critique of Vedic myth (see also [mn93:5.9]()), the fairness of which is not easy to assess. Within the Brahmanical world, especially the progressive Kosalan brahmins to whom Vāseṭṭha and Bhāradvāja belonged, there had been a shift towards a more nuanced symbolic understanding of such claims. Yet the subtle distinctions of the philosophers rarely influence the more straightforward beliefs of the common practitioner. ", - "dn27:4.9": "Brahmins assumed the superiority of the fair-skinned northerners of Indo-Aryan descent over the dark-skinned natives (see [dn3:1.10.3]()). ", - "dn27:5.4": "“Dark” (_kaṇha_) and “bright” (or “light”, _sukka_) are redefined in ethical not racial terms. ", - "dn27:7.8": "Vedic theory claimed that the caste system was part of the order of nature (_dhamma_) established by Brahmā, and hence to follow the obligations of caste was a duty (also _dhamma_). The Buddha posited a higher “principle” (_dhamma_) beyond caste. The English word “principle” carries the senses of a fundamental law; a code of conduct; a devotion to right living; a source; and an underlying faculty, all of which are aspects of _dhamma_ in this passage. ", - "dn27:8.3": "A great king such as Pasenadi ruled his central realm, while outlying districts pledged allegiance to him, enjoying royal protection while ceding some sovereignty. It is the same relationship described for the kingdoms subsumed under the Wheel-Turning Monarch (eg. [dn17:1.9.5]()). The Buddha described his people as natives among the Kosalans at [snp3.1:18.4](). ", - "dn27:8.5": "The Mahāsaṅgīti reading _na naṁ_ yields a better sense than the PTS _nanu_, which would make this a question. ", + "dn27:1.3": "We met Vāseṭṭha and Bhāradvāja as the students of Pokkharasādi and Tārukkha respectively in DN 13, at the end of which they went for refuge. Some time later they must have asked for ordination. The commentary says that probation (paravasati) was required, not because they had previously gone forth in other sects (as the naked ascetic Kassapa at DN 8:24.1 or the wanderer Subhadda at DN 16:5.29.1), nor because they had committed an offence, but because they were not yet the required twenty years of age. ", + "dn27:2.1": "Here as in DN 13 Vāseṭṭha takes the lead. ", + "dn27:3.10": "An allusion to the famous Puruṣasūkta (Rig Veda 10.90.12): “His (the cosmic Man’s) mouth became the brahmin, his arms became the ruler (rājanya, an alternate name for the khattiyas), his thighs became the peasant (vaiśya); the menial (sūdra) was born from his feet.” This belongs to the latest portion of the Rig Veda, and probably represents a time when the system of four castes was established in the late Vedic period, some centuries before the Buddha. Apart from this, the Rig Veda hardly mentions any of these as castes, let alone all four together. ", + "dn27:4.6": "The Buddha gives a rationalist critique of Vedic myth (see also MN 93:5.9), the fairness of which is not easy to assess. Within the Brahmanical world, especially the progressive Kosalan brahmins to whom Vāseṭṭha and Bhāradvāja belonged, there had been a shift towards a more nuanced symbolic understanding of such claims. Yet the subtle distinctions of the philosophers rarely influence the more straightforward beliefs of the common practitioner. ", + "dn27:4.9": "Brahmins assumed the superiority of the fair-skinned northerners of Indo-Aryan descent over the dark-skinned natives (see DN 3:1.10.3). ", + "dn27:5.4": "“Dark” (kaṇha) and “bright” (or “light”, sukka) are redefined in ethical not racial terms. ", + "dn27:7.8": "Vedic theory claimed that the caste system was part of the order of nature (dhamma) established by Brahmā, and hence to follow the obligations of caste was a duty (also dhamma). The Buddha posited a higher “principle” (dhamma) beyond caste. The English word “principle” carries the senses of a fundamental law; a code of conduct; a devotion to right living; a source; and an underlying faculty, all of which are aspects of dhamma in this passage. ", + "dn27:8.3": "A great king such as Pasenadi ruled his central realm, while outlying districts pledged allegiance to him, enjoying royal protection while ceding some sovereignty. It is the same relationship described for the kingdoms subsumed under the Wheel-Turning Monarch (eg. DN 17:1.9.5). The Buddha described his people as natives among the Kosalans at Snp 3.1:18.4. ", + "dn27:8.5": "The Mahāsaṅgīti reading na naṁ yields a better sense than the PTS nanu, which would make this a question. ", "dn27:9.4": "The Buddha adapts the Brahmanical rhetoric of birth from the “mouth of Brahmā”. Having criticized them for taking this literally he employs it in a metaphorical sense. ", - "dn27:9.6": "“The embodiment of principle” is _dhammakāya_. This is a term of unique occurrence in the suttas, which was seized on in later days to posit a metaphysical theory of a quasi-eternal Buddha. In the suttas, it means that he, having practiced the Dhamma to its fullest, embodies the qualities of the Dhamma to the highest degree. ", - "dn27:10.1": "Here begins the story of origins. The Buddha begins his creation myth with the end of the world. For this passage, compare [dn1:2.2.1](). ", + "dn27:9.6": "“The embodiment of principle” is dhammakāya. This is a term of unique occurrence in the suttas, which was seized on in later days to posit a metaphysical theory of a quasi-eternal Buddha. In the suttas, it means that he, having practiced the Dhamma to its fullest, embodies the qualities of the Dhamma to the highest degree. ", + "dn27:10.1": "Here begins the story of origins. The Buddha begins his creation myth with the end of the world. For this passage, compare DN 1:2.2.1. ", "dn27:10.5": "In the Brahmajālasutta, beings pass from one Brahmā realm to another, but when they come to this world it is as a human. Here we have a different perspective, where beings apparently still like the Brahmā gods exist in the physical realm. ", - "dn27:10.6": "The role of food is critical throughout this narrative. Food is a fundamental sustenance on which all creatures must rely, and the nature of the food reflects the type of creature that eats it. Taittirīya Upaniṣad 2.5.1 says the highest form of self is made of bliss (_ātmā ānandamaya_). ", + "dn27:10.6": "The role of food is critical throughout this narrative. Food is a fundamental sustenance on which all creatures must rely, and the nature of the food reflects the type of creature that eats it. Taittirīya Upaniṣad 2.5.1 says the highest form of self is made of bliss (ātmā ānandamaya). ", "dn27:11.1": "Creation myths often begin with a dark, formless world of water, and describe the emergence of divisions and structures of the world. They do not differentiate the physical, biological, ecological, or social, as such distinctions came later. ", "dn27:11.2": "Throughout, the discourse has a special interest in tracing the origins of language and how different usages came about. Here the term “beings” is presented as a natural choice: they are “beings” because they are alive. Later, words are selected to convey a certain political or moral stance. ", - "dn27:11.3": "The reading and sense of _samatani_ is obscure. I think it is connected with _santānaka_ in the next line, in the sense of “networks” or tendrils appearing in the water as it curdles. The Sanskrit at SF 277 and Mūlasarvāstvāda Vinaya 17 has _saṁmūrcchitaḥ saṁtanoti_ (“curdled tendrils”). | _Rasapathavī_ (“earth’s nectar”) is also obscure. We would expect _pathavīrasa_ (cp. _phalarasa_ “fruit juice”, etc.), which is indeed found at [sn5.9:5.3]() in the sense “nutriments in soil”. Since this reading also appears here in the Sanskrit sources, I assume it is the correct sense. ", - "dn27:11.7": "_Khuddā_ (literally “small one”) is said to be a species of small bee, also known in Sanskrit as _kṣudrā_. The “dwarf bee” (_apis florea_) fits the bill, as it is a small wild honeybee found in India. ", + "dn27:11.3": "The reading and sense of samatani is obscure. I think it is connected with santānaka in the next line, in the sense of “networks” or tendrils appearing in the water as it curdles. The Sanskrit at SF 277 and Mūlasarvāstvāda Vinaya 17 has saṁmūrcchitaḥ saṁtanoti (“curdled tendrils”). | Rasapathavī (“earth’s nectar”) is also obscure. We would expect pathavīrasa (cp. phalarasa “fruit juice”, etc.), which is indeed found at SN 5.9:5.3 in the sense “nutriments in soil”. Since this reading also appears here in the Sanskrit sources, I assume it is the correct sense. ", + "dn27:11.7": "Khuddā (literally “small one”) is said to be a species of small bee, also known in Sanskrit as kṣudrā. The “dwarf bee” (apis florea) fits the bill, as it is a small wild honeybee found in India. ", "dn27:11.10": "Ghee and honey were among the finest offerings to the gods. The soma was often described as “honeyed”. Our text is suggesting that the Vedic sacrifices led to the corruption of divinity. ", - "dn27:11.11": "For _acchadesi_ read _assādesi_ (“enjoyed”) after Mu Kd 17’s _āsvādayati_. The commentary explains _acchadesi_ as “becomes suffused”, so if it is a misreading it is an old one. ", - "dn27:13.4": "At [dn26:17.2]() it is the ugly ones who are at fault for jealousy. ", - "dn27:13.12": "This is another veiled critique of the Vedic tradition. In [dn13:13.1]() the Buddha told Vāseṭṭha and Bhāradvāja the Vedas were recited by people who did not understand them. This problem was well understood within the tradition of the Brāhmaṇas and Upaniṣads, which constantly emphasized that they are effective for “one who knows this” (_ya evam veda_). ", - "dn27:14.1": "“Fungus” is _pappaṭaka_ (Sanskrit _parpaṭaka_). At [Bu Pj 1:2.2.5](https://suttacentral.net/pli-tv-bu-vb-pj1/en/brahmali#2.2.5), Moggallāna suggests that, to alleviate famine, the monks might eat the _pappaṭakojaṁ_ (“fungus-nutrition”) under the earth. Given that it is compared to a mushroom, I think it is the fungal mycelia of a mycorrhizal network. Such fungi spread like tendrils underground, sometimes appearing above the surface, sharing nutrients and information between organisms. ", - "dn27:14.13": "Readings and meaning of _padālatā_ are uncertain. It has usually been understood that the second element is _latā_ (“creeper”). But this leaves _padā_ unexplained, and the commentary’s gloss of _bhaddālatā_ is unconvincing. It also leaves unexplained the connection with _kalambukā_. This is probably the fruit of the kadam tree—fleshy, yellow-orange capsules with about 8000 seeds that split apart when ripe. I think _padālatā_ is related to _padālana_ in the sense of “bursting”: a seed pod that splits open like a fig or pomegranate. ", - "dn27:16.7": "The commentary to [Bu Pj 1:10.6.1](https://suttacentral.net/pli-tv-bu-vb-pj1/en/brahmali#10.6.1) explains “male characteristics” as “beard and whiskers, etc.” (_massudāṭhikādi_), so this is not just genitals but also secondary sex characteristics. ", - "dn27:16.11": "Pali _seṭṭhi_ is explained by the commentary as “ash” (_chārikā_), although this sense does not seem to be attested anywhere else. Mahāvastu has _leṣṭu_ while Mu Kd 17 has _loṣṭa_, both explained as “clod”. Given that it is easier to throw a clod than ash, I think these probably convey the correct sense. ", - "dn27:16.12": "_Nassa_ could mean “die!” or “get lost”. I take the softer meaning, as killing has not yet appeared among these beings. | This behavior looks much like scapegoating rituals, where certain members of the community are deemed to bear the sins of all and are sacrificed to erase the sin. Often the victim was expelled from the community, temporarily or permanently. ", + "dn27:11.11": "For acchadesi read assādesi (“enjoyed”) after Mu Kd 17’s āsvādayati. The commentary explains acchadesi as “becomes suffused”, so if it is a misreading it is an old one. ", + "dn27:13.4": "At DN 26:17.2 it is the ugly ones who are at fault for jealousy. ", + "dn27:13.12": "This is another veiled critique of the Vedic tradition. In DN 13:13.1 the Buddha told Vāseṭṭha and Bhāradvāja the Vedas were recited by people who did not understand them. This problem was well understood within the tradition of the Brāhmaṇas and Upaniṣads, which constantly emphasized that they are effective for “one who knows this” (ya evam veda). ", + "dn27:14.1": "“Fungus” is pappaṭaka (Sanskrit parpaṭaka). At Bu Pj 1:2.2.5, Moggallāna suggests that, to alleviate famine, the monks might eat the pappaṭakojaṁ (“fungus-nutrition”) under the earth. Given that it is compared to a mushroom, I think it is the fungal mycelia of a mycorrhizal network. Such fungi spread like tendrils underground, sometimes appearing above the surface, sharing nutrients and information between organisms. ", + "dn27:14.13": "Readings and meaning of padālatā are uncertain. It has usually been understood that the second element is latā (“creeper”). But this leaves padā unexplained, and the commentary’s gloss of bhaddālatā is unconvincing. It also leaves unexplained the connection with kalambukā. This is probably the fruit of the kadam tree—fleshy, yellow-orange capsules with about 8000 seeds that split apart when ripe. I think padālatā is related to padālana in the sense of “bursting”: a seed pod that splits open like a fig or pomegranate. ", + "dn27:16.7": "The commentary to Bu Pj 1:10.6.1 explains “male characteristics” as “beard and whiskers, etc.” (massudāṭhikādi), so this is not just genitals but also secondary sex characteristics. ", + "dn27:16.11": "Pali seṭṭhi is explained by the commentary as “ash” (chārikā), although this sense does not seem to be attested anywhere else. Mahāvastu has leṣṭu while Mu Kd 17 has loṣṭa, both explained as “clod”. Given that it is easier to throw a clod than ash, I think these probably convey the correct sense. ", + "dn27:16.12": "Nassa could mean “die!” or “get lost”. I take the softer meaning, as killing has not yet appeared among these beings. | This behavior looks much like scapegoating rituals, where certain members of the community are deemed to bear the sins of all and are sacrificed to erase the sin. Often the victim was expelled from the community, temporarily or permanently. ", "dn27:16.13": "Mob shaming over perceived sexual transgression is the most primitive form of moralizing. ", - "dn27:16.14": "“Carrying off” (_nibbuyhamānā_) like being swept away by a river. Mu Kd 17 says they throw powder, scent, garlands, and nets, while wishing the bride happiness and well-being. ", - "dn27:17.1": "“Unprincipled” is _adhamma_. In the past the lovers were spurned, now they are celebrated in marriage. ", + "dn27:16.14": "“Carrying off” (nibbuyhamānā) like being swept away by a river. Mu Kd 17 says they throw powder, scent, garlands, and nets, while wishing the bride happiness and well-being. ", + "dn27:17.1": "“Unprincipled” is adhamma. In the past the lovers were spurned, now they are celebrated in marriage. ", "dn27:17.4": "The sight of others having sex provokes strong reactions of arousal, jealousy, and disgust, often leading to violence. A culture of sexual modesty regulates these emotions, promoting the growth of larger societal structures. ", "dn27:17.7": "Human society evolves first from greed, second from sexual desire, and third from laziness. The effort to avoid manual labor drives cultural and technological innovation. ", "dn27:17.12": "Humans are focused on short term comforts and ignore long term consequences. ", @@ -41,21 +41,21 @@ "dn27:19.7": "It turns out that moral scolding does not deter wrong-doers. ", "dn27:19.11": "The mob violence escalates. ", "dn27:19.12": "All a direct consequence of thoughtless greed and inequality. ", - "dn27:20.3": "“Accuse” is _khīyeyya_. Here the beings are taking charge of their social evolution, deciding among themselves how to manage their society. They are active agents in their own story, not merely passive subjects of evolution. And the primary decision they make is to form a democracy by election (_sammata_). Doing so, they create a two-class system: rulers and subjects. ", + "dn27:20.3": "“Accuse” is khīyeyya. Here the beings are taking charge of their social evolution, deciding among themselves how to manage their society. They are active agents in their own story, not merely passive subjects of evolution. And the primary decision they make is to form a democracy by election (sammata). Doing so, they create a two-class system: rulers and subjects. ", "dn27:20.4": "The origin of upper class, white-collar workers who do not have to till the soil. Taxes are not coerced, but voluntarily offered in recognition of services rendered. ", - "dn27:20.5": "The emphasis on appearance reflects a wider acknowledgement of the potency of beauty in shaping human conduct. The Buddha rejected the notion that beauty indicates worth (eg. [sn21.6]()), yet was himself regarded as especially beautiful. Unfair it may be, but beautiful people are listened to. ", - "dn27:20.6": "The _ehi_ formula echoes the original ordination method ([Kd 1:6.32.3](https://suttacentral.net/pli-tv-kd1/en/brahmali#6.32.3)). ", - "dn27:21.1": "“Applied to them” (_upanibbattaṁ_) is unique. The Sanskrit texts have _saṁjñodapādi_, “arisen by agreement”. It is distinct from [dn17:11.2]() above, where beings “come to be called” beings (_saṅkhyaṁ gacchanti_). Clearly it cannot mean the first word that appeared. I take it to mean this was a specialized term invented and applied just for them. The commentary says, _na kevalaṁ akkharameva_, “not just a universal term”. ", - "dn27:21.2": "“Aristocrat” (_khattiya_; Sanskrit _kṣatriya_) is related to _khatta_ (“authority”, “power”; in eg. Rig Veda 8.25.8 it is an adjective, “powerful”), hence “ruling class”. The sutta, however, relates it to _khetta_, “field”. The two senses possibly stem from the same root _kṣi_ in the sense “owner”, “master” with the “field” being the dominion owned by the chief. In Pali suttas, the primary connotation of the _khattiya_ was of an aristocratic land-owning class, so the connection with “field” is apt. _Khattiyas_ are often said to be a “warrior” caste, but that is not a primary association in the suttas. They are rarely depicted as having anything to do with the military, which had become professionalized by the time of the Buddha. Nonetheless, at [mn96:10.7]() a _khattiya’s_ wealth is said to be the bow and arrow. At [sn3.24](), the Buddha argues that someone from any caste could be as proficient a warrior as someone from the _khattiya_ class. ", - "dn27:21.3": "Modern linguists trace the Proto-Indo-European root of _rāja_ as _*reg_ in the sense “[one who leads people in a] straight line”, literally “ruler” or “regulator”. The pun here is meant to emphasize the obligations that a ruler has for their people. As here, _rājā_ and _khattiya_ can have the same meaning, although commonly a _rājā_ is an actual king or chief, while _khattiya_ is the class from which the rulers come. ", - "dn27:22.3": "Read _bāheyyāma_. ", - "dn27:22.5": "_Bāhenti_ (“set aside”) sounds a bit like _brāhmaṇa_. Such puns which don’t quite land are sometimes used to infer a language underlying Pali. _Brāhmaṇa_ is a Sanskrit form, and the colloquial pronunciation may have been closer to _bāhmaṇa_. ", - "dn27:22.6": "The phrase _jhāyanti vītaṅgārā vītadhūmā pannamusalā_ works at a double level. _Jhāyanti_ is to “meditate” but also is the light of a lamp. _Vītaṅgārā vītadhūmā_ means “without coals and smoke”, implying that they do not light cooking fires; but as meditation it means their minds are free of corruptions. _Pannamusalā_ is “with shovel put down”, i.e. they do not dig the soil (thus killing the creatures there). Not cooking or digging are also precepts for Buddhist and Jain mendicants. ", - "dn27:22.11": "“Meditator” is _jhāyaka_. ", - "dn27:23.1": "Compare [dn3:2.3.11](), where the brahmins come down from the forest and set up shrines in the town. | The “texts” (_ganthe_) were the Vedas. ", - "dn27:23.4": "_Ajjhāyaka_ is from _ajjhāyati_ (“to recite”), but here it is punned as the negative of _jhāyaka_ (“meditator”). ", - "dn27:24.2": "“Various” is _visu_, which loosely echoes _vessa_ (“peasant”). The Sanskrit form is _vaiśya_, from _viś_, to “stay” or “settle” on the land. They were probably originally peasants who over time transitioned into more diverse livelihoods. In [mn96:10.10]() they are said to engage in cattle-rearing and agriculture, and over time trade was added to that. ", - "dn27:25.2": "_Sudda_ (“menial”) rhymes with _ludda_ (“hunter”) and _khudda_ (“minor”, here “humble”). In [mn96:10.14]() their wealth is said to come from the “scythe and flail”, i.e. seasonal manual labor such as threshing grain ([sn35.248:1.2]()). At [mn96:16.4](), bamboo-workers, chariot-makers, and waste-collectors are cited as other low-class jobs. ", - "dn27:26.1": "“Vocation” is _dhamma_, which is rarely used in the suttas in this sense; normally it is universal. ", - "dn27:32.6": "The Buddha invokes Brahmā to support his contention that his own caste, the _khattiyas_, were superior, a sequence supported by Pañcaviṁśa Brāhmaṇa 13.4.7. Ultimately, however, the Buddha rejected the notion that caste tells us anything intrinsic about the worth of people. " + "dn27:20.5": "The emphasis on appearance reflects a wider acknowledgement of the potency of beauty in shaping human conduct. The Buddha rejected the notion that beauty indicates worth (eg. SN 21.6), yet was himself regarded as especially beautiful. Unfair it may be, but beautiful people are listened to. ", + "dn27:20.6": "The ehi formula echoes the original ordination method (Kd 1:6.32.3). ", + "dn27:21.1": "“Applied to them” (upanibbattaṁ) is unique. The Sanskrit texts have saṁjñodapādi, “arisen by agreement”. It is distinct from DN 17:11.2 above, where beings “come to be called” beings (saṅkhyaṁ gacchanti). Clearly it cannot mean the first word that appeared. I take it to mean this was a specialized term invented and applied just for them. The commentary says, na kevalaṁ akkharameva, “not just a universal term”. ", + "dn27:21.2": "“Aristocrat” (khattiya; Sanskrit kṣatriya) is related to khatta (“authority”, “power”; in eg. Rig Veda 8.25.8 it is an adjective, “powerful”), hence “ruling class”. The sutta, however, relates it to khetta, “field”. The two senses possibly stem from the same root kṣi in the sense “owner”, “master” with the “field” being the dominion owned by the chief. In Pali suttas, the primary connotation of the khattiya was of an aristocratic land-owning class, so the connection with “field” is apt. Khattiyas are often said to be a “warrior” caste, but that is not a primary association in the suttas. They are rarely depicted as having anything to do with the military, which had become professionalized by the time of the Buddha. Nonetheless, at MN 96:10.7 a khattiya’s wealth is said to be the bow and arrow. At SN 3.24, the Buddha argues that someone from any caste could be as proficient a warrior as someone from the khattiya class. ", + "dn27:21.3": "Modern linguists trace the Proto-Indo-European root of rāja as *reg in the sense “[one who leads people in a] straight line”, literally “ruler” or “regulator”. The pun here is meant to emphasize the obligations that a ruler has for their people. As here, rājā and khattiya can have the same meaning, although commonly a rājā is an actual king or chief, while khattiya is the class from which the rulers come. ", + "dn27:22.3": "Read bāheyyāma. ", + "dn27:22.5": "Bāhenti (“set aside”) sounds a bit like brāhmaṇa. Such puns which don’t quite land are sometimes used to infer a language underlying Pali. Brāhmaṇa is a Sanskrit form, and the colloquial pronunciation may have been closer to bāhmaṇa. ", + "dn27:22.6": "The phrase jhāyanti vītaṅgārā vītadhūmā pannamusalā works at a double level. Jhāyanti is to “meditate” but also is the light of a lamp. Vītaṅgārā vītadhūmā means “without coals and smoke”, implying that they do not light cooking fires; but as meditation it means their minds are free of corruptions. Pannamusalā is “with shovel put down”, i.e. they do not dig the soil (thus killing the creatures there). Not cooking or digging are also precepts for Buddhist and Jain mendicants. ", + "dn27:22.11": "“Meditator” is jhāyaka. ", + "dn27:23.1": "Compare DN 3:2.3.11, where the brahmins come down from the forest and set up shrines in the town. | The “texts” (ganthe) were the Vedas. ", + "dn27:23.4": "Ajjhāyaka is from ajjhāyati (“to recite”), but here it is punned as the negative of jhāyaka (“meditator”). ", + "dn27:24.2": "“Various” is visu, which loosely echoes vessa (“peasant”). The Sanskrit form is vaiśya, from viś, to “stay” or “settle” on the land. They were probably originally peasants who over time transitioned into more diverse livelihoods. In MN 96:10.10 they are said to engage in cattle-rearing and agriculture, and over time trade was added to that. ", + "dn27:25.2": "Sudda (“menial”) rhymes with ludda (“hunter”) and khudda (“minor”, here “humble”). In MN 96:10.14 their wealth is said to come from the “scythe and flail”, i.e. seasonal manual labor such as threshing grain (SN 35.248:1.2). At MN 96:16.4, bamboo-workers, chariot-makers, and waste-collectors are cited as other low-class jobs. ", + "dn27:26.1": "“Vocation” is dhamma, which is rarely used in the suttas in this sense; normally it is universal. ", + "dn27:32.6": "The Buddha invokes Brahmā to support his contention that his own caste, the khattiyas, were superior, a sequence supported by Pañcaviṁśa Brāhmaṇa 13.4.7. Ultimately, however, the Buddha rejected the notion that caste tells us anything intrinsic about the worth of people. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn28_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn28_comment-en-sujato.json index c059004d3d61..20acc39edceb 100644 --- a/comment/en/sujato/sutta/dn/dn28_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn28_comment-en-sujato.json @@ -1,32 +1,32 @@ { - "dn28:1.2": "This discourse is expanded from the events of [dn16:1.16.1](). ", + "dn28:1.2": "This discourse is expanded from the events of DN 16:1.16.1. ", "dn28:2.12": "Here the additional material begins. While they are all said to be teachings of the Buddha, some sections cannot be traced in the Pali Canon as it stands today. Perhaps Sāriputta was demonstrating his talent for creative rephrasing and synthesis. ", - "dn28:2.14": "Perhaps a reference to his enlightenment experience in [mn74](). ", - "dn28:3.3": "Also at [dn16:3.50.5](), etc. ", + "dn28:2.14": "Perhaps a reference to his enlightenment experience in MN 74. ", + "dn28:3.3": "Also at DN 16:3.50.5, etc. ", "dn28:4.2": "The primary source is the SN 35, the Linked Discourses on the Six Sense Fields. ", - "dn28:5.3": "The Bodhisatta is said elsewhere to be conceived in awareness (eg. [dn16:3.15.1]()), but this systematic analysis is found only here and at [dn33:1.11.176](). It seems like an abrupt shift from central Dhamma topics. ", - "dn28:6.2": "Called “demonstrations of revealing” (_ādesanāpāṭihāriya_) at [an3.60:9.1](). ", - "dn28:7.3": "Meditation is described in this way only in [mn136:9.1]() and [dn1:1.31.1]() where, as here, it is pursued by an “ascetic or brahmin”, who in those cases is not Buddhist. Here, however, it sounds like Sāriputta is talking about a Buddhist practice. The _asubha_ contemplation of the parts of the body is described in several places in the canon (eg. [dn22:5.1]()), but never exactly like this. ", + "dn28:5.3": "The Bodhisatta is said elsewhere to be conceived in awareness (eg. DN 16:3.15.1), but this systematic analysis is found only here and at DN 33:1.11.176. It seems like an abrupt shift from central Dhamma topics. ", + "dn28:6.2": "Called “demonstrations of revealing” (ādesanāpāṭihāriya) at AN 3.60:9.1. ", + "dn28:7.3": "Meditation is described in this way only in MN 136:9.1 and DN 1:1.31.1 where, as here, it is pursued by an “ascetic or brahmin”, who in those cases is not Buddhist. Here, however, it sounds like Sāriputta is talking about a Buddhist practice. The asubha contemplation of the parts of the body is described in several places in the canon (eg. DN 22:5.1), but never exactly like this. ", "dn28:7.8": "The remaining practices are unique to this passage. This is perhaps related to the contemplation of death. ", - "dn28:7.13": "This is a unique description of the process of rebirth. Consciousness is a “stream” in that it flows and moves, ever-changing, and is not a static self-same entity. To be “established” (_patiṭṭhita_) is to be attached because of craving. | The phrase “consistent on both sides” (_ubhayato abbocchinnaṁ_) is unique. _Ubhayato_ is used of “both ends” of a pole [ja533:37.4](). I think the sense is that one’s consciousness is consistent with regards to this world and the next. If one is attached to this world, one will be attached to the next, and vice versa in the next section. ", - "dn28:8.3": "As at [an7.14:1.3](). ", + "dn28:7.13": "This is a unique description of the process of rebirth. Consciousness is a “stream” in that it flows and moves, ever-changing, and is not a static self-same entity. To be “established” (patiṭṭhita) is to be attached because of craving. | The phrase “consistent on both sides” (ubhayato abbocchinnaṁ) is unique. Ubhayato is used of “both ends” of a pole Ja 533:37.4. I think the sense is that one’s consciousness is consistent with regards to this world and the next. If one is attached to this world, one will be attached to the next, and vice versa in the next section. ", + "dn28:8.3": "As at AN 7.14:1.3. ", "dn28:9.2": "Normally we would expect the four kinds of right striving here. This is the only place the seven awakening factors are described in this way. ", - "dn28:10.1": "As at [an4.166](). ", - "dn28:11.2": "These descriptions are unique. | _Vebhūtiya_ is only used here and DN 30, where the context shows it is a synonym for _pesuṇiya_. ", + "dn28:10.1": "As at AN 4.166. ", + "dn28:11.2": "These descriptions are unique. | Vebhūtiya is only used here and DN 30, where the context shows it is a synonym for pesuṇiya. ", "dn28:12.1": "The Mahāsaṅgīti omits a heading for this section. ", - "dn28:12.2": "The sequence from “memory” (_satimā_) to “retention” (_dhitimā_) is related to the good qualities of Ānanda ([an1.220:1.1]()), and pertain to textual fluency. _Satimā_ here is “memory”, not “mindfulness”, which is _sato_ at the end. ", - "dn28:13.2": "We don’t find this exact passage elsewhere, but it is similar to [an10.46](). When the Buddha speaks of future consequences it is conditional. He is not a fortune-teller, but he understands the results of the practice. ", - "dn28:13.3": "_Paccattaṁ yonisomanasikārā_ occurs at [sn46.8:2.1]() and [mn50:3.1](), where it means “investigate inside oneself”. Here it is applied to another. ", - "dn28:14.1": "Another unique passage, similar to [mn68:12.4](). ", - "dn28:15.2": "Compare the four kinds of eternalism at [dn1:3.1.1](). The theories based on rationality are omitted. ", - "dn28:15.7": "According to the PTS edition, the Sinhala-script manuscripts read _na jānāmi_ (“don”t know”) against the Mahāsaṅgīti _jānāmi_. | The means of knowledge given here is solely based on the recollection of past lives, which agrees with the Brahmajālasutta that these are views based on the past. It seems the sectarian here is admitting the limits of their experiential knowledge, but nonetheless inferring eternalism in both past and future. ", + "dn28:12.2": "The sequence from “memory” (satimā) to “retention” (dhitimā) is related to the good qualities of Ānanda (AN 1.220:1.1), and pertain to textual fluency. Satimā here is “memory”, not “mindfulness”, which is sato at the end. ", + "dn28:13.2": "We don’t find this exact passage elsewhere, but it is similar to AN 10.46. When the Buddha speaks of future consequences it is conditional. He is not a fortune-teller, but he understands the results of the practice. ", + "dn28:13.3": "Paccattaṁ yonisomanasikārā occurs at SN 46.8:2.1 and MN 50:3.1, where it means “investigate inside oneself”. Here it is applied to another. ", + "dn28:14.1": "Another unique passage, similar to MN 68:12.4. ", + "dn28:15.2": "Compare the four kinds of eternalism at DN 1:3.1.1. The theories based on rationality are omitted. ", + "dn28:15.7": "According to the PTS edition, the Sinhala-script manuscripts read na jānāmi (“don”t know”) against the Mahāsaṅgīti jānāmi. | The means of knowledge given here is solely based on the recollection of past lives, which agrees with the Brahmajālasutta that these are views based on the past. It seems the sectarian here is admitting the limits of their experiential knowledge, but nonetheless inferring eternalism in both past and future. ", "dn28:15.10": "Some manuscripts read “twenty” here. ", - "dn28:18.3": "“Accompanied by defilements and attachments” (_sāsavā saupadhikā_) is unique, but compare _sāsavā puññabhāgiyā upadhivepakkā_ at [mn117:6.3]() and _sāsavaṁ upādāniyaṁ_ at [sn22.48:2.2](). ", - "dn28:18.10": "Also at [mn152:11-15.3](), [an5.144:2.2](), [sn52.1:4.2](), [sn46.54:12.5](), [sn54.8:7.1](). ", - "dn28:19.2": "From the first sermon at [sn56.11:2.3](). ", - "dn28:19.3": "Here the jhānas stand in the place of the path as a whole. In [dn29:24.5]() the Buddha uses a similar framing. ", - "dn28:19.14": "Here _abhi-_ in _abbhanujānāti_ conveys the sense “grant in respect of one”. ", + "dn28:18.3": "“Accompanied by defilements and attachments” (sāsavā saupadhikā) is unique, but compare sāsavā puññabhāgiyā upadhivepakkā at MN 117:6.3 and sāsavaṁ upādāniyaṁ at SN 22.48:2.2. ", + "dn28:18.10": "Also at MN 152:11–15.3, AN 5.144:2.2, SN 52.1:4.2, SN 46.54:12.5, SN 54.8:7.1. ", + "dn28:19.2": "From the first sermon at SN 56.11:2.3. ", + "dn28:19.3": "Here the jhānas stand in the place of the path as a whole. In DN 29:24.5 the Buddha uses a similar framing. ", + "dn28:19.14": "Here abhi- in abbhanujānāti conveys the sense “grant in respect of one”. ", "dn28:19.16": "Here Sāriputta is quoting the Buddha, yet this phrase is not found in the Pali Canon. ", - "dn28:19.20": "At [mn115:14.1](). ", + "dn28:19.20": "At MN 115:14.1. ", "dn28:20.1": "There are several individuals called Udāyī. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn29_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn29_comment-en-sujato.json index b26529ca37a3..47a5497bbd02 100644 --- a/comment/en/sujato/sutta/dn/dn29_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn29_comment-en-sujato.json @@ -1,31 +1,31 @@ { "dn29:1.2": "The Vedhaññās are not mentioned elsewhere; their name means “Marksmen”. ", - "dn29:1.3": "When this event is mentioned at [mn104:2.1]() the Buddha is also in the Sakyan lands, but near the village of Sāma. Both texts tell the story of Cunda conveying the news via Ānanda at Sāma, which was presumably near the Vedhaññā’s mango grove. It does seem strange that two distinct discourses are recorded from the same prompt, but then, why shouldn’t the Buddha give more than one teaching on such an important topic? At [dn33:1.6.1]() the Buddha is at Pāvā in the Mallian lands, and the discourse is spoken by Sāriputta there. Given the evident lateness of DN 33, this is a less convincing framework. A parallel to MN 104 (MĀ 196 at T I 752c12) says he was in the Vajjian lands at the time; both Sakya and Vajji border on Mallā. To further add to the confusion, according to the Jain tradition, Mahāvīra died after the Buddha, and it was at a different Pāvā in Magadha. ", + "dn29:1.3": "When this event is mentioned at MN 104:2.1 the Buddha is also in the Sakyan lands, but near the village of Sāma. Both texts tell the story of Cunda conveying the news via Ānanda at Sāma, which was presumably near the Vedhaññā’s mango grove. It does seem strange that two distinct discourses are recorded from the same prompt, but then, why shouldn’t the Buddha give more than one teaching on such an important topic? At DN 33:1.6.1 the Buddha is at Pāvā in the Mallian lands, and the discourse is spoken by Sāriputta there. Given the evident lateness of DN 33, this is a less convincing framework. A parallel to MN 104 (MĀ 196 at T I 752c12) says he was in the Vajjian lands at the time; both Sakya and Vajji border on Mallā. To further add to the confusion, according to the Jain tradition, Mahāvīra died after the Buddha, and it was at a different Pāvā in Magadha. ", "dn29:1.6": "A sardonic slight on the movement whose signature virtue was non-violence. ", - "dn29:1.7": "“With broken monument” (_bhinnathupe_) is used only in this context. When a great teacher or leader died, a “monument” was built to keep their memory alive. The breaking of a monument—whether physical or symbolic—was, in a way, truly killing them. ", - "dn29:2.1": "Apart from the events described here, we hear of Sāma only once ([an6.21]()). The topic there is the decline of the Saṅgha, hinting at a connection with these events. Cunda took the time to complete his rains residence before conveying the news, which conveys something of the speed with which news traveled in those days—slowly. ", - "dn29:4.1": "This harsh critique is repeated at [mn104:2.5]() and [dn33:1.6.5](). ", - "dn29:4.8": "The Dhamma is primary, not the teacher. This is applied to Buddhism as well; for example, a student is expected to help a mentor who is falling away from Dhamma ([Kd 1:25.20.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#25.20.1)). ", - "dn29:4.11": "Compare [an1.320](). ", - "dn29:8.2": "“Collected sayings” is _saṅgāhapada_. This is a unique term, but the sense seems to be that the process of gathering and organizing teachings is incomplete. I take the negative _na_ to be distributed separately among the clauses. ", - "dn29:11.1": "Compare [dn16:3.8.4]()ff. ", - "dn29:16.8": "One of the Brahmanical sages under whom the Bodhisatta practiced before awakening ([mn26:16.1]()). Another of his enigmatic sayings is found at [sn35.103:1.2](). When the Bodhisatta began his study, he first learned to recite the scriptures, and in these two passages we find examples of what those scriptures were. ", + "dn29:1.7": "“With broken monument” (bhinnathupe) is used only in this context. When a great teacher or leader died, a “monument” was built to keep their memory alive. The breaking of a monument—whether physical or symbolic—was, in a way, truly killing them. ", + "dn29:2.1": "Apart from the events described here, we hear of Sāma only once (AN 6.21). The topic there is the decline of the Saṅgha, hinting at a connection with these events. Cunda took the time to complete his rains residence before conveying the news, which conveys something of the speed with which news traveled in those days—slowly. ", + "dn29:4.1": "This harsh critique is repeated at MN 104:2.5 and DN 33:1.6.5. ", + "dn29:4.8": "The Dhamma is primary, not the teacher. This is applied to Buddhism as well; for example, a student is expected to help a mentor who is falling away from Dhamma (Kd 1:25.20.1). ", + "dn29:4.11": "Compare AN 1.320. ", + "dn29:8.2": "“Collected sayings” is saṅgāhapada. This is a unique term, but the sense seems to be that the process of gathering and organizing teachings is incomplete. I take the negative na to be distributed separately among the clauses. ", + "dn29:11.1": "Compare DN 16:3.8.4ff. ", + "dn29:16.8": "One of the Brahmanical sages under whom the Bodhisatta practiced before awakening (MN 26:16.1). Another of his enigmatic sayings is found at SN 35.103:1.2. When the Bodhisatta began his study, he first learned to recite the scriptures, and in these two passages we find examples of what those scriptures were. ", "dn29:16.11": "Sharp razors were known even in Vedic times (Rig Veda 8.4.16). ", - "dn29:16.13": "This is a distorted reference to Bṛhadāraṇyaka Upaniṣad 1.4.7. There, the Self is said to be hidden in a body like a razor in its case. People do not see it (_taṁ na paśyanti_), for they only see the partial and incomplete functions of the Self, such as breathing, speaking, and so on. Seeing only the aspects, they do not see that each aspect is an expression of the one whole. This confirms that Uddaka was a Brahmanical teacher who was familiar with this passage. Similar phrases, but without the razor simile, are found at Bṛhadāraṇyaka Upaniṣad 4.3.23 and Chāndogya Upaniṣad 6.12.1. ", - "dn29:17.1": "“Recite in concert” is _saṅgīti_. Reciting together affirms the mutual teaching and ensures the correctness of the text. The implication is that the entire Buddhist community participates, but in the _saṅgīti_ after the Buddha’s death there were only monks. ", + "dn29:16.13": "This is a distorted reference to Bṛhadāraṇyaka Upaniṣad 1.4.7. There, the Self is said to be hidden in a body like a razor in its case. People do not see it (taṁ na paśyanti), for they only see the partial and incomplete functions of the Self, such as breathing, speaking, and so on. Seeing only the aspects, they do not see that each aspect is an expression of the one whole. This confirms that Uddaka was a Brahmanical teacher who was familiar with this passage. Similar phrases, but without the razor simile, are found at Bṛhadāraṇyaka Upaniṣad 4.3.23 and Chāndogya Upaniṣad 6.12.1. ", + "dn29:17.1": "“Recite in concert” is saṅgīti. Reciting together affirms the mutual teaching and ensures the correctness of the text. The implication is that the entire Buddhist community participates, but in the saṅgīti after the Buddha’s death there were only monks. ", "dn29:17.3": "Here the Buddha outlines the topics to be recited, which are the main chapters of the Saṁyutta Nikāya. ", - "dn29:18.4": "The “meaning” is the _attha_. Here we see the source of the _atthakathā_, which we translate as “commentaries”, but which are literally “discussions on the meaning”. Such discussions are undertaken through a civil and polite inquiry. ", + "dn29:18.4": "The “meaning” is the attha. Here we see the source of the atthakathā, which we translate as “commentaries”, but which are literally “discussions on the meaning”. Such discussions are undertaken through a civil and polite inquiry. ", "dn29:18.5": "Meaning and phrasing are interdependent, so care must be taken with both. Often it happens that when the phrasing slips, a new and unwarranted meaning is imputed. ", - "dn29:22.5": "These are the four basic requisites for monastics, said to overcome defilements by usage ([an6.58:4.1](), [mn2:13.1]()). ", - "dn29:23.2": "This repurposes the phrase used right at the beginning of the Buddha’s first teaching, the Dhammacakkappavattasutta ([sn56.11:2.3]()). There he was persuading hard-bitten ascetics that he did not indulge in sensual pleasures. While the affiliation of those five ascetics is not stated explicitly, clearly their practices were similar to the Jains. And given the context, no doubt the Buddha has the Jains in mind here. ", - "dn29:24.5": "Again echoing the first sermon ([sn56.11:3.1]()), here the Buddha places the _jhānas_ where, in the Dhammacakkappavattasutta, he put the middle way. He uses a similar strategy at [dn28:19.2](). ", + "dn29:22.5": "These are the four basic requisites for monastics, said to overcome defilements by usage (AN 6.58:4.1, MN 2:13.1). ", + "dn29:23.2": "This repurposes the phrase used right at the beginning of the Buddha’s first teaching, the Dhammacakkappavattasutta (SN 56.11:2.3). There he was persuading hard-bitten ascetics that he did not indulge in sensual pleasures. While the affiliation of those five ascetics is not stated explicitly, clearly their practices were similar to the Jains. And given the context, no doubt the Buddha has the Jains in mind here. ", + "dn29:24.5": "Again echoing the first sermon (SN 56.11:3.1), here the Buddha places the jhānas where, in the Dhammacakkappavattasutta, he put the middle way. He uses a similar strategy at DN 28:19.2. ", "dn29:25.14": "Some meditation teachers warn of the supposed dangers of becoming attached to the pleasure of meditation. The Buddha’s view was that the pleasure of meditation arises from letting go and leads to Nibbana. ", - "dn29:26.2": "At [an8.19:3.1]() the ocean is said to be _ṭhitadhammo_, “naturally stable”. Both places are glossed as _ṭhitasabhāvā_. It seems this is in reference to the fact that the Buddhist Vinaya is gentle and flexible. The Buddha was ready to alter and adjust details when circumstances required, yet the fundamental principles hold firm. ", - "dn29:26.7": "As at [an9.7:3.3](), etc. ", + "dn29:26.2": "At AN 8.19:3.1 the ocean is said to be ṭhitadhammo, “naturally stable”. Both places are glossed as ṭhitasabhāvā. It seems this is in reference to the fact that the Buddhist Vinaya is gentle and flexible. The Buddha was ready to alter and adjust details when circumstances required, yet the fundamental principles hold firm. ", + "dn29:26.7": "As at AN 9.7:3.3, etc. ", "dn29:27.3": "It is possible to remember the past, but knowledge of the future is restricted to inferences in specific contexts and cannot be predicted in general. ", "dn29:27.6": "The Buddha claims no gift of prophecy, unlike some other sages, but he knows that which matters. ", - "dn29:28.8": "See [an4.23]() and [iti112](). ", + "dn29:28.8": "See AN 4.23 and Iti 112. ", "dn29:30.2": "Here these questions follow on from the Buddha’s acknowledgment of epistemological limitations. Not everything can be known, and if it is, it is not always useful to speak of it. ", - "dn29:34.1": "In the Brahmajālasutta ([dn1]()). ", - "dn29:40.1": "The Brahmajālasutta describes the path to the end of these views in terms of understanding dependent origination through contemplation of contact in the six senses ([dn1:3.71.12]()). The Buddhist path is integrated, so one part always implies the whole. " + "dn29:34.1": "In the Brahmajālasutta (DN 1). ", + "dn29:40.1": "The Brahmajālasutta describes the path to the end of these views in terms of understanding dependent origination through contemplation of contact in the six senses (DN 1:3.71.12). The Buddhist path is integrated, so one part always implies the whole. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn2_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn2_comment-en-sujato.json index bd52a272cca7..85ead8212ffe 100644 --- a/comment/en/sujato/sutta/dn/dn2_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn2_comment-en-sujato.json @@ -1,75 +1,75 @@ { - "dn2:1.1": "This sutta with its commentary was translated by Bhikkhu Bodhi in his *The Fruits of Recluseship*. ", - "dn2:1.2": "This monastery belonged to the Buddha’s doctor, Jīvaka, who appears later in the sutta. His story is told in [Kd 8](https://suttacentral.net/pli-tv-kd8/en/brahmali). [mn55]() on eating meat is addressed to him. ", - "dn2:1.3": "The Komudī was an especially celebrated full moon on the last month of the rainy season (_kattikā_, October/November), when the skies were clear, the lotuses (_kumudā_) were in bloom, and the moon was in conjunction with the Pleiades, which gave the month its name. ", - "dn2:1.4": "_Ajātasattu_ means “one against whom no foe is born”. He was son of Bimbisāra and heir to the Haryaṅka dynasty of Magadha. Jain tradition holds that his mother was Cellaṇā daughter of Ceṭaka, a Licchavī ruler from Vesālī. This begs the question as to why Cellaṇā was said to be “of Videha”; perhaps he married a Videhan princess to forge an alliance with the Licchavī’s northern neighbors. In any case, this is more plausible than the Buddhist tradition that his mother was Kosalan. ", - "dn2:1.5": "_Pāsādikā_ here does not mean “tranquil”; it is part of a stock list of terms meaning “beautiful, attractive” (eg. [dn4:13.7]()). | _Lakkhaññā_ is unique in early Pali. It is probably a synonym in the sense of “possessing remarkable features, striking”, rather than “auspicious”. ", - "dn2:1.6": "The king seeks redemption through his own actions; it is not that the ascetic has any special power to bring peace to his mind. | The sutta is deliberately holding back the reason for the king’s distress. Compare [an5.50](), where the reason for King Muṇḍa seeking solace is stated up front. ", - "dn2:2.1": "Though the king mentioned “ascetics and brahmins”, his advisers only recommend famous teachers of the ascetics (_samaṇa_). For a shorter survey of their doctrines, see [sn2.30](). ", - "dn2:2.2": "A little-known teacher of the inefficacy of action and consequence, Pūraṇa was poorly regarded even by his own students ([mn77:6.19]()). He is said to have advocated a doctrine of six classes of rebirth ([an6.57](); the same text reverentially mentions Makkhali Gosāla). | _Pūraṇa_ means “filling” (not _purāṇa_, “ancient”). ", + "dn2:1.1": "This sutta with its commentary was translated by Bhikkhu Bodhi in his The Fruits of Recluseship. ", + "dn2:1.2": "This monastery belonged to the Buddha’s doctor, Jīvaka, who appears later in the sutta. His story is told in Kd 8. MN 55 on eating meat is addressed to him. ", + "dn2:1.3": "The Komudī was an especially celebrated full moon on the last month of the rainy season (kattikā, October/November), when the skies were clear, the lotuses (kumudā) were in bloom, and the moon was in conjunction with the Pleiades, which gave the month its name. ", + "dn2:1.4": "Ajātasattu means “one against whom no foe is born”. He was son of Bimbisāra and heir to the Haryaṅka dynasty of Magadha. Jain tradition holds that his mother was Cellaṇā daughter of Ceṭaka, a Licchavī ruler from Vesālī. This begs the question as to why Cellaṇā was said to be “of Videha”; perhaps he married a Videhan princess to forge an alliance with the Licchavī’s northern neighbors. In any case, this is more plausible than the Buddhist tradition that his mother was Kosalan. ", + "dn2:1.5": "Pāsādikā here does not mean “tranquil”; it is part of a stock list of terms meaning “beautiful, attractive” (eg. DN 4:13.7). | Lakkhaññā is unique in early Pali. It is probably a synonym in the sense of “possessing remarkable features, striking”, rather than “auspicious”. ", + "dn2:1.6": "The king seeks redemption through his own actions; it is not that the ascetic has any special power to bring peace to his mind. | The sutta is deliberately holding back the reason for the king’s distress. Compare AN 5.50, where the reason for King Muṇḍa seeking solace is stated up front. ", + "dn2:2.1": "Though the king mentioned “ascetics and brahmins”, his advisers only recommend famous teachers of the ascetics (samaṇa). For a shorter survey of their doctrines, see SN 2.30. ", + "dn2:2.2": "A little-known teacher of the inefficacy of action and consequence, Pūraṇa was poorly regarded even by his own students (MN 77:6.19). He is said to have advocated a doctrine of six classes of rebirth (AN 6.57; the same text reverentially mentions Makkhali Gosāla). | Pūraṇa means “filling” (not purāṇa, “ancient”). ", "dn2:2.3": "", "dn2:2.5": "The reason for the king’s silence is revealed later. The narrative is full of foreshadowing. ", - "dn2:3.2": "Founder of the Ājīvakas, who became the third largest ascetic movement after Buddhism and Jainism. None of their texts survive, but their teachings can be partially reconstructed from Buddhist and Jain sources. He practiced with Mahāvīra for six years before an acrimonious split, following which he developed his doctrine of hard determinism. _Makkhali_ denotes a kind of ascetic bearing a bamboo staff, so (like the similar appellations _nigaṇṭha_ and _samaṇa_) it indicates his affiliation. This being so, and noting that Buddhist Sanskrit texts spell his name as _gośālīputra_ etc., the second name (like _nātaputta_ and _gotama_) might indicate his clan. However, I can find no trace of such a clan, and both Jain and Buddhist tradition, albeit unreliably, say the name arose because he was born in a cowshed. ", - "dn2:4.2": "A materialist, he was an early proponent of the ideas later known as Cārvāka. _Kesakambala_ means “hair-blanket”, which was worn as an ascetic practice ([an3.137]()). ", + "dn2:3.2": "Founder of the Ājīvakas, who became the third largest ascetic movement after Buddhism and Jainism. None of their texts survive, but their teachings can be partially reconstructed from Buddhist and Jain sources. He practiced with Mahāvīra for six years before an acrimonious split, following which he developed his doctrine of hard determinism. Makkhali denotes a kind of ascetic bearing a bamboo staff, so (like the similar appellations nigaṇṭha and samaṇa) it indicates his affiliation. This being so, and noting that Buddhist Sanskrit texts spell his name as gośālīputra etc., the second name (like nātaputta and gotama) might indicate his clan. However, I can find no trace of such a clan, and both Jain and Buddhist tradition, albeit unreliably, say the name arose because he was born in a cowshed. ", + "dn2:4.2": "A materialist, he was an early proponent of the ideas later known as Cārvāka. Kesakambala means “hair-blanket”, which was worn as an ascetic practice (AN 3.137). ", "dn2:5.2": "Another obscure teacher, he taught a reductive atomism which negated the possibility of action with consequences. His first name is sometimes spelled Kakudha; both words signify a hump or crest. ", - "dn2:6.2": "An agnostic, he is evidently the “wanderer Sañjaya” who was the first teacher of Sāriputta and Moggallāna before they left him to follow the Buddha [Kd 1.23.1.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#23.1.1). His name is obscure. Sanskrit spells it _vairaṭṭīputra_, with several variations, but always with _ṭi_. The commentary says he was the “son of Belaṭṭha”; a Belaṭṭha Kaccāna is found selling sugar at [Kd 6:26.1.2](https://suttacentral.net/pli-tv-kd1/en/brahmali#26.1.2), supporting the idea that Belaṭṭha was a personal rather than clan name. ", - "dn2:7.2": "The Jain leader Mahāvīra Vardhamāna is known as Nigaṇṭha Nātaputta in Pali texts. He is regarded as the 24th supreme leader of the Jains, although only he and his predecessor Pārśvanātha (not mentioned in the Pali) are historical. _Nigaṇṭha_ means “knotless” (i.e. without attachments); it is a term for a Jain ascetic. Nātaputta indicates his clan the Ñātikas (Sanskrit _jñātiputra_; Prākrit _nāyaputta_). The Pali tradition has confused _ñāti_ (“family”) with _nāṭa_ (“dancer”). Thus Nigaṇṭha Nātaputta means “the Jain monk of the Ñātika clan”. | Jainism and Buddhism are the only ancient _samaṇa_ movements to survive to the present day. The primary Jain teaching is the practice of non-violence while burning off past kamma by fervent austerities in order to reach omniscient liberation. ", + "dn2:6.2": "An agnostic, he is evidently the “wanderer Sañjaya” who was the first teacher of Sāriputta and Moggallāna before they left him to follow the Buddha Kd 1.23.1.1. His name is obscure. Sanskrit spells it vairaṭṭīputra, with several variations, but always with ṭi. The commentary says he was the “son of Belaṭṭha”; a Belaṭṭha Kaccāna is found selling sugar at Kd 6:26.1.2, supporting the idea that Belaṭṭha was a personal rather than clan name. ", + "dn2:7.2": "The Jain leader Mahāvīra Vardhamāna is known as Nigaṇṭha Nātaputta in Pali texts. He is regarded as the 24th supreme leader of the Jains, although only he and his predecessor Pārśvanātha (not mentioned in the Pali) are historical. Nigaṇṭha means “knotless” (i.e. without attachments); it is a term for a Jain ascetic. Nātaputta indicates his clan the Ñātikas (Sanskrit jñātiputra; Prākrit nāyaputta). The Pali tradition has confused ñāti (“family”) with nāṭa (“dancer”). Thus Nigaṇṭha Nātaputta means “the Jain monk of the Ñātika clan”. | Jainism and Buddhism are the only ancient samaṇa movements to survive to the present day. The primary Jain teaching is the practice of non-violence while burning off past kamma by fervent austerities in order to reach omniscient liberation. ", "dn2:8.1": "His absence of speech signifies his wisdom. The narrative creates a dramatic expectation through his stillness, an exquisitely Buddhist aesthetic choice. ", "dn2:8.4": "According to the Vinaya, a monastery is normally offered to the “Saṅgha of the four quarters” and becomes their inalienable property. In the suttas this is not so clear, and it seems that Jīvaka still regarded the property as his. In practice there would have been a variety of arrangements, as there are today. ", - "dn2:8.6": "The first appearance of the famous _iti pi so_ formula. It is still recited in praise of the Buddha in Theravada communities. ", + "dn2:8.6": "The first appearance of the famous iti pi so formula. It is still recited in praise of the Buddha in Theravada communities. ", "dn2:10.1": "Indian kings were guarded by armed women inside the harem (Kauṭilya’s Arthaśāstra 1.21.1) and also while on hunt (Megasthenes’s Indica, via Strabo XV. i. 53–56). This passage may be the earliest evidence for this long-lasting practice. ", - "dn2:10.7": "The silence of the Buddha’s assembly is often contrasted with the rowdy gatherings of other ascetics, for example that of Poṭṭhapāda at [dn9:3.1](). ", - "dn2:10.12": "This is a double pun. _Dīpa_ means “lamp” or “island, refuge”, while _jhāyati_ means “burning” or “meditating”. So it could be rendered, “those are saviors meditating in the pavilion”. _Jhāyati_ is the verb form of _jhāna_ (“absorption”), which is the central practice of meditation described below. ", + "dn2:10.7": "The silence of the Buddha’s assembly is often contrasted with the rowdy gatherings of other ascetics, for example that of Poṭṭhapāda at DN 9:3.1. ", + "dn2:10.12": "This is a double pun. Dīpa means “lamp” or “island, refuge”, while jhāyati means “burning” or “meditating”. So it could be rendered, “those are saviors meditating in the pavilion”. Jhāyati is the verb form of jhāna (“absorption”), which is the central practice of meditation described below. ", "dn2:11.2": "The Buddha looked like any other monk. But this also reveals Ajātasattu’s spiritual blindness. ", "dn2:12.1": "He has not yet gained faith, so does not bow. ", "dn2:12.4": "The Buddha, though fully aware of Ajātasattu’s crimes, responds to him with compassion. ", - "dn2:14.1": "Most translators render _sippa_ as “craft”. However, the basic meaning of “craft” is skill in doing or making things. What is meant here is a paid occupation regardless of whether it involves making things, i.e. “profession”. ", - "dn2:14.2": "These are the professions on Ajātasattu’s mind. The first set of these is defined as branches of the military at [an7.67](). ", + "dn2:14.1": "Most translators render sippa as “craft”. However, the basic meaning of “craft” is skill in doing or making things. What is meant here is a paid occupation regardless of whether it involves making things, i.e. “profession”. ", + "dn2:14.2": "These are the professions on Ajātasattu’s mind. The first set of these is defined as branches of the military at AN 7.67. ", "dn2:14.3": "The question pertains to right livelihood, the fifth factor of the noble eightfold path. ", "dn2:14.4": "The purpose of right livelihood is to bring happiness in this life and the next. ", "dn2:14.5": "Ajātasattu’s question only pertains to happiness in this life. He would have seen ascetics living hard and austere lives for the sake of future happiness. ", - "dn2:15.1": "The term “Great King” (_mahārāja_) identifies Ajātasattu as the hereditary monarch of a large realm, in contrast with the multiple elected “rulers” of the aristocratic republics such as Vajji and Sakya. ", - "dn2:15.3": "As in [dn1:1.4.2](), the Buddha begins by asking to hear what others have said. ", + "dn2:15.1": "The term “Great King” (mahārāja) identifies Ajātasattu as the hereditary monarch of a large realm, in contrast with the multiple elected “rulers” of the aristocratic republics such as Vajji and Sakya. ", + "dn2:15.3": "As in DN 1:1.4.2, the Buddha begins by asking to hear what others have said. ", "dn2:16.2": "As with his meeting with the Buddha, Ajātasattu is respectful but not reverential. ", "dn2:17.2": "This is a denial of the doctrine of kamma. While his doctrine appears to be morally nihilistic, it seems unlikely this was Pūraṇa Kassapa’s full teaching. He may have subscribed to hard determinism, so that we have no choice in what we do. He may also have believed that we should keep moral rules as a social contract, but that this had no effect on the afterlife. ", - "dn2:18.1": "The unsatisfying nature of the answers given by these teachers is also emphasized at [mn36:48.4](). ", + "dn2:18.1": "The unsatisfying nature of the answers given by these teachers is also emphasized at MN 36:48.4. ", "dn2:18.2": "Breadfruit is a starchy, fibrous fruit that is, needless to say, very different from a mango. ", "dn2:18.5": "Kings had a duty to protect all religions in their realm, even those with such extreme views. ", - "dn2:18.7": "The commentary takes _uggahita_ and _nikkujjita_ as synonyms. Elsewhere, however, _nikkujjati_ always means “overturns”. ", + "dn2:18.7": "The commentary takes uggahita and nikkujjita as synonyms. Elsewhere, however, nikkujjati always means “overturns”. ", "dn2:20.2": "This denies the principle of causality and the efficacy of action. The fatalistic teachings of the Ājīvikas led to them becoming popular as prognosticators. ", - "dn2:20.5": "The first three phrases, with the Magadhan nominative singular in _-e_, are unique to this passage. In [an6.38:1.4]() we find the regular nominative form in _-o_. ", + "dn2:20.5": "The first three phrases, with the Magadhan nominative singular in -e, are unique to this passage. In AN 6.38:1.4 we find the regular nominative form in -o. ", "dn2:20.6": "Everything is destined by circumstances beyond our control. ", - "dn2:20.7": "This strange cosmology lays out the course through which souls must proceed before their final liberation. | Since _nāgāvāsa_ (“abode of dragons”) occurs in a list of kinds of ascetics, I think it is a corruption of _naggāvāsa_ (“abode of naked ascetics”) and translate accordingly. Each of these refers to the number of times one will be reborn in each of these states. | _Nigaṇṭhigabbha_ could mean “rebirth as a Jain ascetic” but here we have moved on from listing ascetics, and I think it refers to one who is born free of attachments. Compare the Buddhist idea of “four kinds of conception” ([dn33:1.11.175]()). | _Pavuṭā_ is explained by the commentary as _gaṇṭhikā_ (“knot”). However, Rig Veda 9.54.2 mentions “seven rivers” (_sapta pravata_) that flow from heaven, preceded in the same verse by the mention of _sarā_ (“lakes”). This detail suggests a Vedic influence. The “seven rivers” are normally called _sapta sindhu_ (Rig Veda 1.35.8) in reference to the river systems of north-west India and Pakistan (cf. Punjab, “five rivers”). ", - "dn2:20.8": "To “force unripened deeds to bear their fruit” by means of “fervent austerity” (_tapas_) is a Jain practice, whereas to “eliminate old deeds by experiencing their results little by little” is distinguished from the Jain view at [an3.74](). ", - "dn2:21.1": "“Purification through transmigration” is _saṁsārasuddhi_. ", + "dn2:20.7": "This strange cosmology lays out the course through which souls must proceed before their final liberation. | Since nāgāvāsa (“abode of dragons”) occurs in a list of kinds of ascetics, I think it is a corruption of naggāvāsa (“abode of naked ascetics”) and translate accordingly. Each of these refers to the number of times one will be reborn in each of these states. | Nigaṇṭhigabbha could mean “rebirth as a Jain ascetic” but here we have moved on from listing ascetics, and I think it refers to one who is born free of attachments. Compare the Buddhist idea of “four kinds of conception” (DN 33:1.11.175). | Pavuṭā is explained by the commentary as gaṇṭhikā (“knot”). However, Rig Veda 9.54.2 mentions “seven rivers” (sapta pravata) that flow from heaven, preceded in the same verse by the mention of sarā (“lakes”). This detail suggests a Vedic influence. The “seven rivers” are normally called sapta sindhu (Rig Veda 1.35.8) in reference to the river systems of north-west India and Pakistan (cf. Punjab, “five rivers”). ", + "dn2:20.8": "To “force unripened deeds to bear their fruit” by means of “fervent austerity” (tapas) is a Jain practice, whereas to “eliminate old deeds by experiencing their results little by little” is distinguished from the Jain view at AN 3.74. ", + "dn2:21.1": "“Purification through transmigration” is saṁsārasuddhi. ", "dn2:23.2": "The denial of “mother and father” is usually interpreted as the denial of moral duty towards ones’ parents. However, I think it is a doctrine of conception which denies that a child is created by the mother and father. Rather, the child is produced by the four elements, with parents as mere instigators and incubators. ", "dn2:23.3": "This is a materialist analysis of the person. ", "dn2:26.2": "This is a reductive atomism. It argues that since all things are made of the seven fundamental substances, higher-order entities have no significance. ", - "dn2:26.5": "Unlike the materialism of Ajita Kesakambala, one of the basic substances is the soul. He uses _jīva_, the same term used by the Jains, rather than _attā_ as preferred by the brahmins. ", - "dn2:29.2": "While restraint is an important aspect of Jain practice, the “fourfold restraint” has not been traced to Jain scriptures. It is also found at [mn56:1.2](), which offers a more detailed refutation of the doctrine. At [dn25:16.4]() the Buddha reinterprets the “fourfold restraint” as keeping precepts, while at [mn12:44.1]() the Buddha says he used to practice a “four-factored spiritual path” that consisted of Jain-like austerities. ", - "dn2:29.3": "“Restraint” (_vara_) puns with “water” (_vāri_) in the next passage. ", + "dn2:26.5": "Unlike the materialism of Ajita Kesakambala, one of the basic substances is the soul. He uses jīva, the same term used by the Jains, rather than attā as preferred by the brahmins. ", + "dn2:29.2": "While restraint is an important aspect of Jain practice, the “fourfold restraint” has not been traced to Jain scriptures. It is also found at MN 56:1.2, which offers a more detailed refutation of the doctrine. At DN 25:16.4 the Buddha reinterprets the “fourfold restraint” as keeping precepts, while at MN 12:44.1 the Buddha says he used to practice a “four-factored spiritual path” that consisted of Jain-like austerities. ", + "dn2:29.3": "“Restraint” (vara) puns with “water” (vāri) in the next passage. ", "dn2:29.4": "Jains regarded water as both a living thing and full of living things. Ascetics were “obstructed” from crossing water when it might bring harm; they were “devoted” to caring for water; they “shook off” water by drying naturally when they got wet; and they lived in the knowledge that their bodies were “pervaded” by living water. ", - "dn2:32.3": "This places him among the “endless flip-floppers” of [dn1:2.23.1](). However, we do not know on which of the four grounds he justified his evasiveness. ", + "dn2:32.3": "This places him among the “endless flip-floppers” of DN 1:2.23.1. However, we do not know on which of the four grounds he justified his evasiveness. ", "dn2:34.7": "The Buddha answers directly, with confidence. This whole passage is a masterclass in effective dialogue. ", "dn2:34.8": "He engages Ajātasattu rather than lecturing him. ", - "dn2:35.2": "See _mukhaṁ ullokentī_ at [mn79]() and [sn56.39](). ", + "dn2:35.2": "See mukhaṁ ullokentī at MN 79 and SN 56.39. ", "dn2:35.4": "Even a servant believed in the doctrine of kamma. ", "dn2:35.5": "There is no question of the divinity of kings. ", "dn2:35.8": "The doctrine of kamma leads to living a better life, not stewing in resentment. ", - "dn2:35.9": "[Kd 1:47](https://suttacentral.net/pli-tv-kd1/en/brahmali#47.1.1) penalizes the ordination of bondservants or slaves, despite the fact that Ajātasattu’s father, Bimbisāra, had ordered that no action was to be taken against any bondservant who ordained under the Buddha. ", + "dn2:35.9": "Kd 1:47 penalizes the ordination of bondservants or slaves, despite the fact that Ajātasattu’s father, Bimbisāra, had ordered that no action was to be taken against any bondservant who ordained under the Buddha. ", "dn2:35.11": "Here the Buddha foreshadows the larger themes detailed later. ", "dn2:36.2": "Even under a king so compromised as Ajātasattu, a runaway slave who has ordained is rewarded not punished. ", "dn2:36.4": "In contrast with the former teachers, the Buddha gives a clear answer in terms that Ajātasattu would understand. ", "dn2:36.5": "The Buddha establishes common ground with the king before venturing into deeper waters. ", "dn2:37.1": "By starting with a very basic and obvious fruit, the Buddha stimulates Ajātasattu to seek a deeper answer. ", - "dn2:37.5": "_Karakārako rāsivaḍḍhako_ is a unique phrase. For _karakāraka_, compare [mn57:2.3](), where a naked ascetic “does a hard thing”. _Rāsi_ means “heap” (of grain or wealth according to the commentary). ", + "dn2:37.5": "Karakārako rāsivaḍḍhako is a unique phrase. For karakāraka, compare MN 57:2.3, where a naked ascetic “does a hard thing”. Rāsi means “heap” (of grain or wealth according to the commentary). ", "dn2:37.13": "The bonded servant had no wealth or family to renounce, but the worker does. ", "dn2:39.3": "Having established the king’s genuine interest and understanding, the Buddha prepares him for the long discourse to follow. ", - "dn2:40.1": "This is the start of the teaching on the Gradual Training, encompassing ethics (_sīla_), meditation (_samādhi_), and wisdom (_paññā_). Only the ethics portion appeared in the Brahmajālasutta, while all three are restated in all the remaining suttas of this chapter, although in truncated form. | It is exceedingly rare for a Buddha to appear. ", + "dn2:40.1": "This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). Only the ethics portion appeared in the Brahmajālasutta, while all three are restated in all the remaining suttas of this chapter, although in truncated form. | It is exceedingly rare for a Buddha to appear. ", "dn2:40.2": "The Buddha realizes the truth by his own understanding, not through divine intervention or other metaphysical means. ", "dn2:40.3": "It is good when first heard, when practicing, and when one has realized the fruits. ", - "dn2:41.1": "The word “householder” (_gahapati_) informally refers to any lay person, but more specifically indicates someone who owns a house, i.e. a person of standing. The renunciate life is not just for slaves or workers wishing to escape their station. ", - "dn2:42.1": "This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (_pātimokkha_) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at [an10.36:1.6](). Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At [dn14:3.28.1]() it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”. ", + "dn2:41.1": "The word “householder” (gahapati) informally refers to any lay person, but more specifically indicates someone who owns a house, i.e. a person of standing. The renunciate life is not just for slaves or workers wishing to escape their station. ", + "dn2:42.1": "This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (pātimokkha) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at AN 10.36:1.6. Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At DN 14:3.28.1 it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”. ", "dn2:43.2": "While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. ", "dn2:43.4": "To steal anything of substantial value is an expulsion offence. ", "dn2:43.6": "Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. ", @@ -95,15 +95,15 @@ "dn2:62.2": "", "dn2:63.4": "This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. ", "dn2:64.1": "Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. ", - "dn2:64.3": "It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (_abhijjhā domanassā_) are the strong forms of desire and aversion caused by lack of restraint. ", + "dn2:64.3": "It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. ", "dn2:64.10": "Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. ", - "dn2:65.1": "Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term _sampajañña_. ", + "dn2:65.1": "Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. ", "dn2:65.2": "These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. ", "dn2:66.2": "A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. ", "dn2:67.1": "These are the prerequisite conditions for embarking on deep meditation. ", - "dn2:67.3": "For _parimukha_ (“in front”) we find _pratimukha_ in Sanskrit, which can mean the reflection of the face. Late canonical Pali explains this as “this tip of the nose or the reflection of the face (_mukhanimitta_)”. | To “establish mindfulness” (_satiṁ upaṭṭhapetvā_) is literally to “do satipaṭṭhāna”. ", - "dn2:68.1": "Covetousness (_abhijjha_) has been curbed by sense restraint, and now is fully abandoned. ", - "dn2:68.2": "Likewise ill will (_byāpādapadosa_), which was called _domanassa_ in the formula for sense restraint. ", + "dn2:67.3": "For parimukha (“in front”) we find pratimukha in Sanskrit, which can mean the reflection of the face. Late canonical Pali explains this as “this tip of the nose or the reflection of the face (mukhanimitta)”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”. ", + "dn2:68.1": "Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. ", + "dn2:68.2": "Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. ", "dn2:68.3": "“Mindfulness and situational awareness” has a prominent role in abandoning dullness. ", "dn2:68.4": "Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. ", "dn2:68.5": "The meditator set out on their path after gaining faith in the Buddha. ", @@ -111,53 +111,53 @@ "dn2:74.1": "The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”. ", "dn2:74.2": "Each simile illustrates not the happiness of acquisition, but of letting go. ", "dn2:74.4": "The Buddha did not emphasize technical details of technique, but the emotional wholeness and joy that leads to deep meditation. ", - "dn2:75.1": "_Jhāna_ is a state of “elevated consciousness” (_adhicitta_), so all the terms have an elevated sense. The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. The “unskillful qualities” are the five hindrances. The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. “Placing the mind and keeping it connected” (_vitakka_, _vicāra_) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation. ", - "dn2:75.2": "As a meditator proceeds, their subjective experience of the “body” evolves from tactile sense impressions (_phoṭṭhabba_), to the interior mental experience of bliss and light (_manomayakāya_), to the direct personal realization of highest truth ([mn70:23.2](): _kāyena ceva paramasaccaṁ sacchikaroti_). ", + "dn2:75.1": "Jhāna is a state of “elevated consciousness” (adhicitta), so all the terms have an elevated sense. The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. The “unskillful qualities” are the five hindrances. The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. “Placing the mind and keeping it connected” (vitakka, vicāra) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation. ", + "dn2:75.2": "As a meditator proceeds, their subjective experience of the “body” evolves from tactile sense impressions (phoṭṭhabba), to the interior mental experience of bliss and light (manomayakāya), to the direct personal realization of highest truth (MN 70:23.2: kāyena ceva paramasaccaṁ sacchikaroti). ", "dn2:76.1": "The kneading is the “placing the mind and keeping it connected”, the water is bliss, while the lack of leaking speaks to the contained interiority of the experience. ", "dn2:76.3": "The Buddha has answered Ajātasattu’s question. But he is far from finished. ", - "dn2:77.1": "Each _jhāna_ begins as the least refined aspect of the previous _jhāna_ ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. ", + "dn2:77.1": "Each jhāna begins as the least refined aspect of the previous jhāna ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. ", "dn2:78.1": "Again the simile emphasizes the water as bliss, while the lack of inflow expresses containment and unification. ", "dn2:78.2": "The water welling up is the rapture, which is the uplifting emotional response to the experience of bliss. ", "dn2:79.1": "The emotional response to bliss matures from the subtle thrill of rapture to the poise of equanimity. Mindfulness is present in all states of deep meditation, but with equanimity it becomes prominent. ", "dn2:80.1": "The meditator is utterly immersed in stillness and bliss. ", "dn2:81.1": "The emotional poise of equanimity leads to the feeling of pleasure settling into the more subtle neutral feeling. Pain and sadness have been abandoned long before, but are emphasized here as they are subtle counterpart of pleasure. ", - "dn2:81.2": "The equanimity of the fourth _jhāna_ is not dullness and indifference, but a brilliant and radiant awareness. ", + "dn2:81.2": "The equanimity of the fourth jhāna is not dullness and indifference, but a brilliant and radiant awareness. ", "dn2:82.1": "The white cloth is the purity and brightness of equanimity. The commentary explains this as a person who has just got out of a bath and sits perfectly dry and content. ", - "dn2:83.1": "Of the eight kinds of knowledge and vision, only the last is considered indispensable. The fourth _jhāna_ is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first _jhāna_ can be a basis for liberating insight. Without _jhāna_, however, the eightfold path is incomplete and liberating insight is impossible. | The verb _abhininnāmeti_ (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs ([sn35.240:1.7]()). ", - "dn2:83.3": "This is the “coarse” (_olārika_) body. Note that its generation by mother and father contradicts the doctrine of Ajita Kesakambala. The obvious impermanence of the body invites the tempting but fallacious notion that the mind or soul is permanent, which is dispelled by deeper insight. ", + "dn2:83.1": "Of the eight kinds of knowledge and vision, only the last is considered indispensable. The fourth jhāna is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first jhāna can be a basis for liberating insight. Without jhāna, however, the eightfold path is incomplete and liberating insight is impossible. | The verb abhininnāmeti (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs (SN 35.240:1.7). ", + "dn2:83.3": "This is the “coarse” (olārika) body. Note that its generation by mother and father contradicts the doctrine of Ajita Kesakambala. The obvious impermanence of the body invites the tempting but fallacious notion that the mind or soul is permanent, which is dispelled by deeper insight. ", "dn2:83.4": "This distinction should not be mistaken for mind-body dualism. These are not fundamental substances but experiences of a meditator. ", "dn2:84.2": "Strung gems were loved in India from the time in the Harappan civilization, millennia before the Buddha. ", - "dn2:84.6": "This form of “knowledge and vision” is rarely mentioned, being found only here, at [dn10:2.21.3](), and at [mn77:29.2](). The next realization, the “mind-made body” is also only found in these three suttas. Note that the Mahāsaṅgīti edition adds the spurious title _vipassanāñāṇa_ (“insight knowledge”) to this section. This term does not appear anywhere in the Pali canon. ", + "dn2:84.6": "This form of “knowledge and vision” is rarely mentioned, being found only here, at DN 10:2.21.3, and at MN 77:29.2. The next realization, the “mind-made body” is also only found in these three suttas. Note that the Mahāsaṅgīti edition adds the spurious title vipassanāñāṇa (“insight knowledge”) to this section. This term does not appear anywhere in the Pali canon. ", "dn2:85.1": "The “mind-made body” is the interior mental representation of the physical body. In ordinary consciousness it is proprioception, which here is enhanced by the power of meditation. The higher powers in Buddhism are regarded as extensions and evolutions of aspects of ordinary experience, not as metaphysical realities separate from the world of mundane experience. ", - "dn2:85.2": "This is similar to the experience of the “astral body” described by modern spiritualists. Note that it is still “physical” (_rūpī_) even though it is mind-made. This is the subtle (_sukhuma_) body, which is an energetic experience of physical properties by the mind. ", - "dn2:87.1": "Here begin the “six direct knowledges” (_chaḷabhiññā_), which are found commonly throughout the early texts. | “Psychic powers” (_iddhi_) were much cultivated in the Buddha’s day, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in _samādhi_ was capable of things that are normally incomprehensible. ", - "dn2:87.2": "Only a few of these are attested as events in the early texts. The most common is the ability to disappear and reappear, exhibited by the Buddha ([an8.30:2.1]()), some disciples ([mn37:6.1]()), and deities ([mn67:8.1]()). ", + "dn2:85.2": "This is similar to the experience of the “astral body” described by modern spiritualists. Note that it is still “physical” (rūpī) even though it is mind-made. This is the subtle (sukhuma) body, which is an energetic experience of physical properties by the mind. ", + "dn2:87.1": "Here begin the “six direct knowledges” (chaḷabhiññā), which are found commonly throughout the early texts. | “Psychic powers” (iddhi) were much cultivated in the Buddha’s day, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in samādhi was capable of things that are normally incomprehensible. ", + "dn2:87.2": "Only a few of these are attested as events in the early texts. The most common is the ability to disappear and reappear, exhibited by the Buddha (AN 8.30:2.1), some disciples (MN 37:6.1), and deities (MN 67:8.1). ", "dn2:88.1": "These similes hark back to the descriptions of the purified mind as pliable and workable. ", - "dn2:88.3": "This simile is extended in detail at [an3.101](). ", - "dn2:89.1": "“Clairaudience” is a literal rendition of _dibbasota_. The root sense of _dibba_ is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. ", - "dn2:89.2": "The Buddha occasionally used this ability for teaching, as at [mn75:6.1](). ", - "dn2:90.1": "The simile emphasizes the clarity and distinctness of the sounds. Compare [an4.114](): _bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ_. ", - "dn2:91.1": "Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. [an8.30:2.1]()), the main emphasis is on the comprehension of the overall state of mind. ", + "dn2:88.3": "This simile is extended in detail at AN 3.101. ", + "dn2:89.1": "“Clairaudience” is a literal rendition of dibbasota. The root sense of dibba is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. ", + "dn2:89.2": "The Buddha occasionally used this ability for teaching, as at MN 75:6.1. ", + "dn2:90.1": "The simile emphasizes the clarity and distinctness of the sounds. Compare AN 4.114: bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. ", + "dn2:91.1": "Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. AN 8.30:2.1), the main emphasis is on the comprehension of the overall state of mind. ", "dn2:92.1": "Again the simile emphasizes how clear and direct the experience is. Without deep meditation, we have some intuitive sense for the minds of others, but it is far from clear. ", - "dn2:93.1": "Here begins the “three knowledges” (_tevijjā_), a subset of the six direct knowledges. The first two of these play an important role in deepening understanding of the nature of suffering in _saṁsāra_. While they are not necessary for those whose wisdom is keen, they are helpful. ", - "dn2:93.2": "Empowered by the fourth _jhāna_, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. The knowledge of these events is not hazy or murky, but clear and precise, illuminated by the brilliance of purified consciousness. ", - "dn2:94.1": "The word for “past life” is _pubbanivāsa_, literally “former home”, and the imagery of houses is found in the second of the three knowledges as well. Recollection of past lives is as fresh and clear as the memory of a recent journey. ", - "dn2:95.2": "Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; *why* rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in [dn1:2.5.3]() and [mn136](). The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. ", - "dn2:96.1": "_Pāsāda_ is often translated as “palace’ or “mansion”, but in early Pali it meant a “stilt longhouse”. As here, it is an elevated place from which one can observe the street below. ", - "dn2:97.1": "This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of _jhāna_. Here they are eliminated forever. ", + "dn2:93.1": "Here begins the “three knowledges” (tevijjā), a subset of the six direct knowledges. The first two of these play an important role in deepening understanding of the nature of suffering in saṁsāra. While they are not necessary for those whose wisdom is keen, they are helpful. ", + "dn2:93.2": "Empowered by the fourth jhāna, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. The knowledge of these events is not hazy or murky, but clear and precise, illuminated by the brilliance of purified consciousness. ", + "dn2:94.1": "The word for “past life” is pubbanivāsa, literally “former home”, and the imagery of houses is found in the second of the three knowledges as well. Recollection of past lives is as fresh and clear as the memory of a recent journey. ", + "dn2:95.2": "Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; why rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in DN 1:2.5.3 and MN 136. The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. ", + "dn2:96.1": "Pāsāda is often translated as “palace’ or “mansion”, but in early Pali it meant a “stilt longhouse”. As here, it is an elevated place from which one can observe the street below. ", + "dn2:97.1": "This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of jhāna. Here they are eliminated forever. ", "dn2:97.2": "These are the four noble truths, which form the main content of the Buddha’s first sermon. They are the overarching principle into which all other teachings fall. The initial realization of the four noble truths indicates the first stage of awakening, stream-entry. ", - "dn2:97.3": "The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (or “arahantship”, _arahatta_). | Many translators use “defilement” to render _kilesa_, but since _kilesa_ appears only rarely in the early texts, I use “defilement” for _āsava_. Both terms refer to a stain, corruption, or pollution in the mind. ", - "dn2:97.4": "_Bhavāsava_ is the defilement that craves to continue life in a new birth. ", + "dn2:97.3": "The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (or “arahantship”, arahatta). | Many translators use “defilement” to render kilesa, but since kilesa appears only rarely in the early texts, I use “defilement” for āsava. Both terms refer to a stain, corruption, or pollution in the mind. ", + "dn2:97.4": "Bhavāsava is the defilement that craves to continue life in a new birth. ", "dn2:97.5": "This is a reflective awareness of the fact of awakening. The meditator reviews their mind and sees that it is free from all forces that lead to suffering. ", - "dn2:97.6": "This is a standard declaration of full awakening in the suttas, said both of the Buddha and of any arahant (“perfected one”). Each of the four phrases illustrates a cardinal principle of awakening. (1) Further transmigration through rebirths has come to an end due to the exhaustion (_khīṇa_) of that which propels rebirth, namely deeds motivated by craving. (2) The eightfold path has been developed fully in all respects. (3) All functions relating to the four noble truths have been completed, namely: understanding suffering, letting go craving, witnessing extinguishment, and developing the path. (4) Extinguishment is final, with no falling back to this or any other state of existence. | For “state of existence” (literally “thusness”, _itthatta_), see [dn15:21.4](). ", + "dn2:97.6": "This is a standard declaration of full awakening in the suttas, said both of the Buddha and of any arahant (“perfected one”). Each of the four phrases illustrates a cardinal principle of awakening. (1) Further transmigration through rebirths has come to an end due to the exhaustion (khīṇa) of that which propels rebirth, namely deeds motivated by craving. (2) The eightfold path has been developed fully in all respects. (3) All functions relating to the four noble truths have been completed, namely: understanding suffering, letting go craving, witnessing extinguishment, and developing the path. (4) Extinguishment is final, with no falling back to this or any other state of existence. | For “state of existence” (literally “thusness”, itthatta), see DN 15:21.4. ", "dn2:98.1": "Once again the pool of water represents the mind, but now the meditator is not immersed in the experience, but looks back and reviews it objectively. ", "dn2:98.9": "The Buddha roars his lion’s roar. His teaching leads not just to some benefits, but to the highest benefits that are possible. ", "dn2:99.2": "The king’s distress has been alleviated by the Buddha’s uplifting words. ", - "dn2:99.4": "This is the standard form in which lay people went for refuge. It is not something that the Buddha required, but a spontaneous act of inspiration. Conventionally, it indicates that someone is a “Buddhist”. Today Theravadins recite the going for refuge thrice, but in the early texts this is found only as the ordination for novices ([Kd 1:12.4.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#12.4.1)). ", + "dn2:99.4": "This is the standard form in which lay people went for refuge. It is not something that the Buddha required, but a spontaneous act of inspiration. Conventionally, it indicates that someone is a “Buddhist”. Today Theravadins recite the going for refuge thrice, but in the early texts this is found only as the ordination for novices (Kd 1:12.4.1). ", "dn2:99.6": "The king, unprompted, makes an astonishing confession. To say it in such a public forum, before a spiritual community and his own retinue, displays courage and integrity. ", "dn2:99.7": "The Buddha hears his confession, but it is Ajātasattu’s responsibility to do better. ", "dn2:100.1": "Even before such a dangerous and emotionally volatile king, the Buddha does not mince words. When someone genuinely confesses, it is important to acknowledge them and not to minimize their deeds. ", "dn2:100.3": "Confession does not erase the past, but it does set a better course for the future. This confession is similar to that done by monastics when they have broken Vinaya rules. ", - "dn2:102.2": "These terms are commonly used in the context of keeping precepts (eg. [an3.50:4.1]()). The Buddha is supportive when he speaks with Ajātasattu, but does not hide the severity of his crime. ", - "dn2:102.4": "The killing of one’s father is one of five “incurable” acts that doom a person to hell in the next life ([an5.129:1.3]()). If he had not done so, he would have become a stream-enterer. " + "dn2:102.2": "These terms are commonly used in the context of keeping precepts (eg. AN 3.50:4.1). The Buddha is supportive when he speaks with Ajātasattu, but does not hide the severity of his crime. ", + "dn2:102.4": "The killing of one’s father is one of five “incurable” acts that doom a person to hell in the next life (AN 5.129:1.3). If he had not done so, he would have become a stream-enterer. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn30_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn30_comment-en-sujato.json index b476f416c52a..94bf958a3c9a 100644 --- a/comment/en/sujato/sutta/dn/dn30_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn30_comment-en-sujato.json @@ -1,38 +1,38 @@ { - "dn30:1.1.7": "This is one of the latest suttas in the Pali Nikāyas. Typically this topic only comes up in relation to the Buddha’s fulfillment of Brahmanical prophecies. Here it is developed with a series of ornate verses, none of which have parallels. Nonetheless, it is worth noting that nowhere in the extensive discussions of the Buddha’s past good deeds is there any mention of the later concepts of the _pāramīs_ (“perfections”) or the Bodhisatta path. ", - "dn30:1.2.1": "The marks are elsewhere listed in [dn14:1.32.7]() and [mn91:9.1](). I discuss the translation of the marks in my comments to DN 14. ", + "dn30:1.1.7": "This is one of the latest suttas in the Pali Nikāyas. Typically this topic only comes up in relation to the Buddha’s fulfillment of Brahmanical prophecies. Here it is developed with a series of ornate verses, none of which have parallels. Nonetheless, it is worth noting that nowhere in the extensive discussions of the Buddha’s past good deeds is there any mention of the later concepts of the pāramīs (“perfections”) or the Bodhisatta path. ", + "dn30:1.2.1": "The marks are elsewhere listed in DN 14:1.32.7 and MN 91:9.1. I discuss the translation of the marks in my comments to DN 14. ", "dn30:1.3.5": "The later astrological texts such as the Gārgīyajyotiṣa and Bṛhatsaṃhitā that discuss similar marks are more concerned with how they indicate character and destiny than their moral causes. ", - "dn30:1.4.1": "The key terms here are _daḷha_ (“firm”) and _avatthita_ (“persistently”), which result in his firm stance. ", - "dn30:1.6.2": "K.R. Norman’s series of five articles on *The Metres of the Lakkhaṇa-suttanta* discusses the verses in detail, and my translation is indebted to him. He notes that the 20 verse passages employ no less than seven distinct metres, all of them either new or updated styles. ", - "dn30:1.6.20": "The commentary confirms the Mahāsaṅgīti reading _khambhana_ (“obstacle”) here rather than PTS _gabbha_ (‘womb”). ", - "dn30:1.7.2": "He “conveyed happiness” (_sukhāvaho_), like a wheeled cart would convey goods. | _Parivāra_ means “surroundings, accompaniments”, and I follow the commentary, which takes it in the sense of the “trimmings” accompanying the food. Given, however, that the kammic result is a large _parivāra_ (“following”), it might mean that he gave not just physical things, but was generous with his followers also, engaging them in such beneficial tasks. ", - "dn30:1.9.12": "This refers to the late legend of the soothsayers seeing the baby Siddhattha, and as such _kumāra_ should be taken as “prince”. ", + "dn30:1.4.1": "The key terms here are daḷha (“firm”) and avatthita (“persistently”), which result in his firm stance. ", + "dn30:1.6.2": "K.R. Norman’s series of five articles on The Metres of the Lakkhaṇa-suttanta discusses the verses in detail, and my translation is indebted to him. He notes that the 20 verse passages employ no less than seven distinct metres, all of them either new or updated styles. ", + "dn30:1.6.20": "The commentary confirms the Mahāsaṅgīti reading khambhana (“obstacle”) here rather than PTS gabbha (‘womb”). ", + "dn30:1.7.2": "He “conveyed happiness” (sukhāvaho), like a wheeled cart would convey goods. | Parivāra means “surroundings, accompaniments”, and I follow the commentary, which takes it in the sense of the “trimmings” accompanying the food. Given, however, that the kammic result is a large parivāra (“following”), it might mean that he gave not just physical things, but was generous with his followers also, engaging them in such beneficial tasks. ", + "dn30:1.9.12": "This refers to the late legend of the soothsayers seeing the baby Siddhattha, and as such kumāra should be taken as “prince”. ", "dn30:1.10.5": "Giving up killing results in long life. This seems to be applied by metaphor to having these long and elegant body parts. ", - "dn30:1.12.9": "Whereas in the phrase _brahmujugatto_, _brahm-_ means “extended, tall”, here _brahmāva_ means “like Brahmā”, either as a play on words or by mistaken etymology. ", + "dn30:1.12.9": "Whereas in the phrase brahmujugatto, brahm- means “extended, tall”, here brahmāva means “like Brahmā”, either as a play on words or by mistaken etymology. ", "dn30:1.12.14": "This verse spoken by the soothsayers. ", "dn30:1.13.2": "He receives bodily fullness as a result of giving food. ", "dn30:1.16.6": "“Tender” because he treated people tenderly; “serried” because his fingers and toes are kept gracefully together, not splayed and separated. ", - "dn30:1.17.3": "“Inclusive and well-managed” renders _saṅgahita_. It means “included”, as in those people who, due to the kindly actions, feel that they belong. For the sense “well-managed” see [an8.49:2.3](). Because of acting kindly and inclusively, people are well-disposed and work well together. ", + "dn30:1.17.3": "“Inclusive and well-managed” renders saṅgahita. It means “included”, as in those people who, due to the kindly actions, feel that they belong. For the sense “well-managed” see AN 8.49:2.3. Because of acting kindly and inclusively, people are well-disposed and work well together. ", "dn30:1.18.11": "Even though the community is geographically dispersed, it is still coherent. ", "dn30:1.19.5": "Perhaps the uprightness of these marks relates to his speech being beneficial, leading upwards. ", "dn30:1.22.6": "It seems that his “swift” teaching techniques evoke the antelope. ", - "dn30:1.24.17": "Read _anomanikkamo_. ", + "dn30:1.24.17": "Read anomanikkamo. ", "dn30:1.25.6": "Asking questions leads to wisdom, and the mind of wisdom does not get attached. ", "dn30:1.28.7": "Giving fine coverings leads to fine skin. Less obviously, anger is said to lead to discoloring and ugliness. ", - "dn30:1.30.5": "There’s a play on _abhivissaji_ (“gave away”) and _abhivassa_ (“pouring rain”). ", - "dn30:1.30.14": "Here _mokkha_ = _pāmokkha_ (“chief, best”). ", + "dn30:1.30.5": "There’s a play on abhivissaji (“gave away”) and abhivassa (“pouring rain”). ", + "dn30:1.30.14": "Here mokkha = pāmokkha (“chief, best”). ", "dn30:1.31.6": "The penis is the generative organ and hence part-creator of family. Being covered suggests that his sexuality was moderated and contained. His role was more than having children, it was building family. ", - "dn30:2.1.6": "The banyan tree is not just proportioned, it offers shelter to many creatures. Touching the knees indicates connecting with the manyfolk, who at [an5.196:3.1]() are likened to caterpillars reaching the knees. ", + "dn30:2.1.6": "The banyan tree is not just proportioned, it offers shelter to many creatures. Touching the knees indicates connecting with the manyfolk, who at AN 5.196:3.1 are likened to caterpillars reaching the knees. ", "dn30:2.4.2": "", - "dn30:2.4.6": "A _khema_ is a sanctuary where animals flourish in peace, without fear of the hunter. Likewise, the Buddha’s body flourishes and has a fullness to it. He is slim but not skinny. ", - "dn30:2.5.6": "Decline in _dhamma_ is missing here, but present both above and below in verse. ", + "dn30:2.4.6": "A khema is a sanctuary where animals flourish in peace, without fear of the hunter. Likewise, the Buddha’s body flourishes and has a fullness to it. He is slim but not skinny. ", + "dn30:2.5.6": "Decline in dhamma is missing here, but present both above and below in verse. ", "dn30:2.8.3": "The “ridged taste buds” are not merely for tasting, but support excellent digestion. Kammically, the rationale is that since he did not kill others, now nothing hurts him when he eats. ", "dn30:2.10.5": "Dark colored eyes give the impression of wide pupils and an open gaze, while the eye lashes of cows lend them a tenderness. ", - "dn30:2.12.10": "_Abhiyogino_ (“soothsayers”) is a unique term, explained by the commentary, “they are dedicated to the lore of marks”. ", + "dn30:2.12.10": "Abhiyogino (“soothsayers”) is a unique term, explained by the commentary, “they are dedicated to the lore of marks”. ", "dn30:2.13.2": "The commentary says he took the lead in good deeds “unembarrassed, with head held high, his head filled with rapture and joy”. ", "dn30:2.16.5": "One hair per pore, because his words of truth have only one meaning. Likewise, the tuft conveys purity and integrity. ", "dn30:2.19.5": "The number four connotes “all around, complete, universal”, primarily from the four directions. It is multiplied to eight with the intermediate directions, and ten including above and below. Forty, then, is four times ten, a number of super-inclusiveness or super-universality. The lack of gaps corresponds with the lack of division between his followers. ", "dn30:2.25.5": "The commentary explains that those who flap their mouths with nonsensical gossip end up with weak or misshapen jaws. ", "dn30:2.28.5": "His teeth are not “crooked” or “stained” by corruption. ", - "dn30:2.29.5": "The commentary explain _akhilamanimittamakaṇṭakaṁ_ as “free of bandits” (_niccoraṁ_). " + "dn30:2.29.5": "The commentary explain akhilamanimittamakaṇṭakaṁ as “free of bandits” (niccoraṁ). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn31_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn31_comment-en-sujato.json index df129e01189e..dbf370cc0c93 100644 --- a/comment/en/sujato/sutta/dn/dn31_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn31_comment-en-sujato.json @@ -1,17 +1,17 @@ { "dn31:1.3": "Sigālaka only appears in this sutta. His name means “little jackal”. ", - "dn31:1.4": "Śatapatha Brāhmaṇa 5.5.1 recommends offerings to Agni in the east, Indra or Soma in the south, the All-gods in the west, Mitra and Varuṇa in the north, and Bṛhaspati in the middle. The quarters themselves are divine, since one can travel them and never reach the end (Bṛhadāraṇyaka Upaniṣad 4.1.5). In Buddhism, the quarters are said to be inhabited by the respective Four Great Kings as per [dn32](). ", + "dn31:1.4": "Śatapatha Brāhmaṇa 5.5.1 recommends offerings to Agni in the east, Indra or Soma in the south, the All-gods in the west, Mitra and Varuṇa in the north, and Bṛhaspati in the middle. The quarters themselves are divine, since one can travel them and never reach the end (Bṛhadāraṇyaka Upaniṣad 4.1.5). In Buddhism, the quarters are said to be inhabited by the respective Four Great Kings as per DN 32. ", "dn31:2.8": "Sigālaka followed blindly without considering the meaning as urged by Chāndogya Upaniṣad 1.3.11. ", "dn31:2.12": "It is unusual to find “six” directions. Normally it is four, then eight (with intermediate directions), then ten (above and below). Praśna Upaniṣad 1.6 lists the six, then the intermediates. ", "dn31:3.1": "The Buddha outlines the contents of the discourse to follow. ", "dn31:3.5": "The teaching is structured to reinforce memorization. Give the number of items (twice), so you will notice if any are missing; list the items; recapitulate the numbers; then recapitulate the items once more in verse. ", "dn31:5.1": "First we learned what the bad deeds where, now we learn why people do them. ", - "dn31:7.1": "“Drains on wealth” is _apāyamukha_, literally “openings for departure”. This is emphasized here since Sigālaka wants to be a good son and not squander the family fortune. ", + "dn31:7.1": "“Drains on wealth” is apāyamukha, literally “openings for departure”. This is emphasized here since Sigālaka wants to be a good son and not squander the family fortune. ", "dn31:8.1": "Now each of the six drains on wealth are expanded and explained. ", - "dn31:14.24": "_Kāhiti_ is third person singular future of _karoti_. ", - "dn31:14.32": "The subcommentary explains _atthā_ as _dhanā_ (“riches”). ", + "dn31:14.24": "Kāhiti is third person singular future of karoti. ", + "dn31:14.32": "The subcommentary explains atthā as dhanā (“riches”). ", "dn31:27.1": "Having explained the six drains on wealth, the Buddha moves on to the next item in the table of contents. ", - "dn31:27.3": "Parents are in the east because that is where the sun is born. Teachers are to the south (_dakkhiṇā_) as they are owed an offering (_dakkhiṇā_). Family is one’s legacy, so they lie with the setting sun in the west. Good friends keep you on the upright way to the north. Servants support you and make your life possible, like the earth below. And spiritual teachers lead you to heaven or transcendence above. ", - "dn31:29.4": "“Protection in every region” (_disāsu parittāṇaṁ_) refers to when the student has completed their studies and goes off to travel, the teacher does what they can to ensure their safety in other regions. ", + "dn31:27.3": "Parents are in the east because that is where the sun is born. Teachers are to the south (dakkhiṇā) as they are owed an offering (dakkhiṇā). Family is one’s legacy, so they lie with the setting sun in the west. Good friends keep you on the upright way to the north. Servants support you and make your life possible, like the earth below. And spiritual teachers lead you to heaven or transcendence above. ", + "dn31:29.4": "“Protection in every region” (disāsu parittāṇaṁ) refers to when the student has completed their studies and goes off to travel, the teacher does what they can to ensure their safety in other regions. ", "dn31:30.2": "Marriage is based on mutual care and respect, not on dominance and obedience. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn32_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn32_comment-en-sujato.json index ea8c4ea5d4fb..5dd1ae36faae 100644 --- a/comment/en/sujato/sutta/dn/dn32_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn32_comment-en-sujato.json @@ -1,44 +1,44 @@ { - "dn32:1.1": "This discourse bears similarities to the Mahāsamayasutta ([dn20]()). Thematically, that discourse is about the devotion of the deities, whereas this is about protection for the mendicants. | I believe this is only place in whole canon that lists the _bhāṇavāra_ at the start. ", + "dn32:1.1": "This discourse bears similarities to the Mahāsamayasutta (DN 20). Thematically, that discourse is about the devotion of the deities, whereas this is about protection for the mendicants. | I believe this is only place in whole canon that lists the bhāṇavāra at the start. ", "dn32:2.1": "Here Kuvera is called Vessavaṇa, which our text below explains as being derived from the name of his city. ", - "dn32:3.1": "“Protection” is _rakkhā_, which is s synonym of _paritta_. ", - "dn32:3.2": "For these verses, I lean heavily on the translation by Ānandajoti, *[The Āṭānāṭiya Discourse](https://www.ancient-buddhist-texts.net/Texts-and-Translations/Safeguard/03-Tatiyakabhanavaram.htm)*. They are commonly recited in Theravada countries today. The recital begins with the seven Buddhas, for which see [dn14](). ", - "dn32:3.14": "Here Aṅgīrasa is used as a name rather than a descriptive epithet. Aṅgīras was one of the Vedic sages and the Aṅgīrasas are his descendants. Aṅgīras is regarded as the _pravara_ or revered ancestor of the Gotama clan. Both names are associated with light: _aṅgīrasa_ shares a root and is often synonymous with _agni_ (“fire”), while _gotama_ means “light dispelling dark”. ", + "dn32:3.1": "“Protection” is rakkhā, which is s synonym of paritta. ", + "dn32:3.2": "For these verses, I lean heavily on the translation by Ānandajoti, The Āṭānāṭiya Discourse. They are commonly recited in Theravada countries today. The recital begins with the seven Buddhas, for which see DN 14. ", + "dn32:3.14": "Here Aṅgīrasa is used as a name rather than a descriptive epithet. Aṅgīras was one of the Vedic sages and the Aṅgīrasas are his descendants. Aṅgīras is regarded as the pravara or revered ancestor of the Gotama clan. Both names are associated with light: aṅgīrasa shares a root and is often synonymous with agni (“fire”), while gotama means “light dispelling dark”. ", "dn32:4.1": "Here begins a series of verses dedicated to the divinities in each of the four quarters, proceeding in the standard way: east, south, west, north. ", - "dn32:4.9": "This is according to the commentary (_taṃ rahadaṁ tattha evaṁ jānanti_). ", - "dn32:4.29": "This relates back to the basic problem facing the _yakkhas_: shame. They know what they do is wrong, but they like it and hence feel shame when hearing the Dhamma. But the Buddha treats them with respect, without shaming or bias, and thus is able to lead them to the good. The commentary implicitly connects this line with [dn30:2.1.2](), where the Buddha “examines” (_samekkhati_) the population for their individual and shared traits. ", - "dn32:5.1": "The south has the shortest and least auspicious description. To the extent that it relates to physical geography, this echoes the perception of northerners at the time that the south of India lay outside the “civilized” realms (_āryāvarta_). ", + "dn32:4.9": "This is according to the commentary (taṃ rahadaṁ tattha evaṁ jānanti). ", + "dn32:4.29": "This relates back to the basic problem facing the yakkhas: shame. They know what they do is wrong, but they like it and hence feel shame when hearing the Dhamma. But the Buddha treats them with respect, without shaming or bias, and thus is able to lead them to the good. The commentary implicitly connects this line with DN 30:2.1.2, where the Buddha “examines” (samekkhati) the population for their individual and shared traits. ", + "dn32:5.1": "The south has the shortest and least auspicious description. To the extent that it relates to physical geography, this echoes the perception of northerners at the time that the south of India lay outside the “civilized” realms (āryāvarta). ", "dn32:6.1": "The description of the west mirrors the east. ", "dn32:7.1": "The description of the north is by far the most elaborate. | “Uttarakuru” is literally “north Kuru”. It is mentioned in Sanskrit and Greek literature, where it sometimes appears as an actual country and other times as a place of fantasy. Attempts to locate it in a specific region in or beyond the Himalayas have proven inconclusive. ", - "dn32:7.2": "Meru is another place that appears sometimes as a physical mountain and other times purely mystical. As home of the gods ([snp3.11:4.3]()), its peak is accessible only by psychic powers ([thig14.1:19.3](), [mn50:30.1]()). It is the center of the world in Buddhist, Hindu, and Jain cosmologies. Today it is sometimes identified with Mount Kailash. ", - "dn32:7.4": "This agrees with the description at [an9.21:1.3](). ", - "dn32:7.7": "Due to their lack of selfishness, they live in a kinder state of nature, which we selfish humans have lost ([dn27:16.1]()). ", - "dn32:7.11": "_Tuṇḍikīre_ is explained by the commentary as “firestone”. In the notes to his translation, Walshe suggests a relation with tandoor, which has been found as far back as the Indus Valley Civilization, a millennium before the Buddha. ", + "dn32:7.2": "Meru is another place that appears sometimes as a physical mountain and other times purely mystical. As home of the gods (Snp 3.11:4.3), its peak is accessible only by psychic powers (Thig 14.1:19.3, MN 50:30.1). It is the center of the world in Buddhist, Hindu, and Jain cosmologies. Today it is sometimes identified with Mount Kailash. ", + "dn32:7.4": "This agrees with the description at AN 9.21:1.3. ", + "dn32:7.7": "Due to their lack of selfishness, they live in a kinder state of nature, which we selfish humans have lost (DN 27:16.1). ", + "dn32:7.11": "Tuṇḍikīre is explained by the commentary as “firestone”. In the notes to his translation, Walshe suggests a relation with tandoor, which has been found as far back as the Indus Valley Civilization, a millennium before the Buddha. ", "dn32:7.13": "Cloven and uncloven was an important classification of animals in the Dharmaśāstras. ", - "dn32:7.17": "The commentary says they were mostly carried on the backs of pregnant women (!). But the verb _anuyanti_ indicates, rather, that they were “drawn along after”, which suggests a rickshaw. ", - "dn32:7.34": "The discourse is named after the first of these cities. The name is hard to explain, but all the names in this series have the element _nāṭa_, which is probably the name of the people. One meaning of _nāṭa_ is “dance”, and one of the unique features of this discourse is that each of the Four Great Kings is said to delight in song and dance. There is a long history of dancing divinities in India, and images of dancers go back as far as the Indus Valley Civilization. If we take _nāṭa_ in the sense “the people of the dance”, _kusināṭā_ would therefore be “dancers of the grass” after the _kusa_ grass essential to the Vedic rites of kingship. _Parakusināṭā_ is the “further dancers of the grass”, and _parakusiṭanāṭā_ is probably a variation on that. _Nāṭapuriyā_ is the “citadel of the dancers”. Each of these associates the people of the dance with the idea of protection or authority, agreeing with the context, where the cities are said to belong to a great king. Thus the prefix _āṭā-_ probably stems from _tāṇa_ (“shelter, refuge”; the same root as _paritta_), in the sense of the “refuge of the dancers”. ", - "dn32:7.35": "Adopt the reading _nāṭapuriyā_ found in Sinhalese-script manuscripts against the Mahāsaṅgīti’s _nāṭasuriyā_. ", + "dn32:7.17": "The commentary says they were mostly carried on the backs of pregnant women (!). But the verb anuyanti indicates, rather, that they were “drawn along after”, which suggests a rickshaw. ", + "dn32:7.34": "The discourse is named after the first of these cities. The name is hard to explain, but all the names in this series have the element nāṭa, which is probably the name of the people. One meaning of nāṭa is “dance”, and one of the unique features of this discourse is that each of the Four Great Kings is said to delight in song and dance. There is a long history of dancing divinities in India, and images of dancers go back as far as the Indus Valley Civilization. If we take nāṭa in the sense “the people of the dance”, kusināṭā would therefore be “dancers of the grass” after the kusa grass essential to the Vedic rites of kingship. Parakusināṭā is the “further dancers of the grass”, and parakusiṭanāṭā is probably a variation on that. Nāṭapuriyā is the “citadel of the dancers”. Each of these associates the people of the dance with the idea of protection or authority, agreeing with the context, where the cities are said to belong to a great king. Thus the prefix āṭā- probably stems from tāṇa (“shelter, refuge”; the same root as paritta), in the sense of the “refuge of the dancers”. ", + "dn32:7.35": "Adopt the reading nāṭapuriyā found in Sinhalese-script manuscripts against the Mahāsaṅgīti’s nāṭasuriyā. ", "dn32:7.36": "“Abounding in monkeys”. ", "dn32:7.37": "“Flood of folk”. ", - "dn32:7.38": "_Navanavutiya_ is “the city of the ninety-nine” i.e. three times thirty-three. | _Ambara_ is “sky”. ", - "dn32:7.39": "Also encountered at [dn17:1.3.8]() and [dn16:5.18.5](). Alakā is the capital of Kuvera in Sanskrit sources. ", + "dn32:7.38": "Navanavutiya is “the city of the ninety-nine” i.e. three times thirty-three. | Ambara is “sky”. ", + "dn32:7.39": "Also encountered at DN 17:1.3.8 and DN 16:5.18.5. Alakā is the capital of Kuvera in Sanskrit sources. ", "dn32:7.41": "The city Visāṇa is not encountered elsewhere, but it means “horn”, possibly reinforcing the importance of “song and dance”. ", "dn32:7.45": "These three names appear to be purely onomatopoeic, perhaps echoing musical sounds. ", "dn32:7.46": "These names suggest a connection with sustenance: “Nutritive”, “Powerful”, “Nourished by That”. ", "dn32:7.47": "These are all heroic or royal names: “Sun”, “King”, “Unharmed”, “Rim” (evoking the Wheel). ", - "dn32:7.48": "_Dharaṇī_ the “bearer” is also a pregnant woman or Mother Earth. ", - "dn32:7.51": "_Sāla_ means “hall” or “sal tree”, but the commentary says it was surrounded by creepers of that name. ", - "dn32:7.59": "_Kuḷīrakā_ appears to be the name of a crab-eating bird (_kuḷīra_). In honor of my native country, I name it after the kookaburra, which eats crabs and is renowned for its cry. ", - "dn32:7.60": "In [ja547:426.2]() we find _koṭṭhā pokkharasātakā_, where the _koṭṭha_ is evidently a woodpecker. _Satapatta_ can mean woodpecker or lotus (or crane or peacock), and perhaps there is an association here, the “hundred-leaved [bird] of the lotus pond”. ", - "dn32:10.2": "For these gods, see my comment on [dn13:25.2](). Here I will comment on the names not discussed elsewhere, especially in [dn20](). ", + "dn32:7.48": "Dharaṇī the “bearer” is also a pregnant woman or Mother Earth. ", + "dn32:7.51": "Sāla means “hall” or “sal tree”, but the commentary says it was surrounded by creepers of that name. ", + "dn32:7.59": "Kuḷīrakā appears to be the name of a crab-eating bird (kuḷīra). In honor of my native country, I name it after the kookaburra, which eats crabs and is renowned for its cry. ", + "dn32:7.60": "In Ja 547:426.2 we find koṭṭhā pokkharasātakā, where the koṭṭha is evidently a woodpecker. Satapatta can mean woodpecker or lotus (or crane or peacock), and perhaps there is an association here, the “hundred-leaved [bird] of the lotus pond”. ", + "dn32:10.2": "For these gods, see my comment on DN 13:25.2. Here I will comment on the names not discussed elsewhere, especially in DN 20. ", "dn32:10.3": "This is presumably Bharadvāja Bārhaspatya, the rishi ancestor of the Bhāradvāja clan, many members of which are encountered in the suttas. It is unusual to find him listed along with the primary Vedic gods. The Bhāradvāja verses are mostly collected in the sixth book of the Rig Veda, where they show a special devotion to the god Pūṣan. ", - "dn32:10.11": "These deities appear nowhere else. _Puṇṇaka_ is “full”, _guḷa_ is “lump”, and _karatiya_ is unclear (“bean-like”?). ", - "dn32:10.12": "The _yakkha_ Sivaka (“blissful, auspicious”) helped Anāthapiṇḍika visit the Buddha ([sn10.8:1.12]()); he is possibly to be identified with Shiva. | The dragon king Mucalinda sheltered the Buddha after his awakening ([ud2.1:2.2]()). ", - "dn32:10.13": "_Yugandhara_ is the tutelary deity of the mountain of that name. ", - "dn32:10.14": "_Gopāla_ is “cowherd”, an epithet of both Krishna and Shiva.| _Suppagedha_ (or _supparodha_) is obscure. ", + "dn32:10.11": "These deities appear nowhere else. Puṇṇaka is “full”, guḷa is “lump”, and karatiya is unclear (“bean-like”?). ", + "dn32:10.12": "The yakkha Sivaka (“blissful, auspicious”) helped Anāthapiṇḍika visit the Buddha (SN 10.8:1.12); he is possibly to be identified with Shiva. | The dragon king Mucalinda sheltered the Buddha after his awakening (Ud 2.1:2.2). ", + "dn32:10.13": "Yugandhara is the tutelary deity of the mountain of that name. ", + "dn32:10.14": "Gopāla is “cowherd”, an epithet of both Krishna and Shiva.| Suppagedha (or supparodha) is obscure. ", "dn32:10.15": "“Shame”, “conduit” (or “craving”), and “stupidity” seem like odd companions. ", - "dn32:10.16": "A saying by Pañcālacaṇḍa at [sn2.7]() is quoted by Udāyī and explained by Ānanda at [an9.42](). He would appear to be the wrathful (_caṇḍa_) protector of the Pañcāla clan, but a Pañcālacanda appears as a brahmin teacher at Aitereya Āraṇyaka 3.1.6. | Āḷavaka is the tutelary deity of Āḷavī ([snp1.10]()). ", - "dn32:10.17": "_Sumana_ is “Happyheart”, _sumukha_ is “Fairface”. ", - "dn32:10.18": "_Dadhimukha_ is “Milkface”, and in the Mahābhārata is a name of a dragon. | _Maṇi_ is “gem”. | _Māṇivara_ is “fine gem”, although the commentary takes this as two names. | Dīgha is identified by the commentary with Dīgha Parajana of [mn31:21.1](). ", - "dn32:10.19": "_Serīsaka_ means “of _sirīsa_ wood”, perhaps the tutelary deity of a forest. " + "dn32:10.16": "A saying by Pañcālacaṇḍa at SN 2.7 is quoted by Udāyī and explained by Ānanda at AN 9.42. He would appear to be the wrathful (caṇḍa) protector of the Pañcāla clan, but a Pañcālacanda appears as a brahmin teacher at Aitereya Āraṇyaka 3.1.6. | Āḷavaka is the tutelary deity of Āḷavī (Snp 1.10). ", + "dn32:10.17": "Sumana is “Happyheart”, sumukha is “Fairface”. ", + "dn32:10.18": "Dadhimukha is “Milkface”, and in the Mahābhārata is a name of a dragon. | Maṇi is “gem”. | Māṇivara is “fine gem”, although the commentary takes this as two names. | Dīgha is identified by the commentary with Dīgha Parajana of MN 31:21.1. ", + "dn32:10.19": "Serīsaka means “of sirīsa wood”, perhaps the tutelary deity of a forest. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn33_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn33_comment-en-sujato.json index 85d2b368d2e3..d0da060c17ea 100644 --- a/comment/en/sujato/sutta/dn/dn33_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn33_comment-en-sujato.json @@ -1,253 +1,253 @@ { - "dn33:1.1.2": "This discourse picks up from [dn29:17.1](), where the Buddha urges that the Sangha should gather and recite the Dhamma for the long lasting of the dispensation. There he lists the 37 factors of awakening, a standard early collation of practice-oriented teachings that are primarily collected in the Mahāvagga of the Saṁyutta Nikāya. This discourse is a late one, and appears to be an initial attempt to compile a more thorough list of the Buddha’s teachings. The Sarvāstivāda version of the same discourse formed the basis of one of their seven Abhidhamma books, the Sangītiparyāya. ", - "dn33:1.1.3": "At [an10.176]() Cunda asks about the purity of the western brahmins; at [dn16:4.13.5]() = [ud8.5]() he offers the Buddha’s last meal; at [snp1.5]() he asks about a true ascetic. ", - "dn33:1.2.1": "This hall is not mentioned anywhere else. At [sn35.243:1.2]() and [mn53:2.1]() Sakyans invite the Buddha to first use a new town hall. Such halls were community meeting places that played a central role in civic society and politics in democratic republics such as the Mallas and the Sakyans. ", - "dn33:1.4.5": "As at [dn16:5.19.2](), the Mallas are called Vāseṭṭhas after the family lineage of their priest (_purohita_). ", - "dn33:1.5.5": "The Buddha likewise mentions his bad back and invites another monk to teach in both the other suttas where he is first to teach in a new hall ([mn53:5.3](), [sn35.243:3.4]()), and also on the _uposatha_ at Naḷakapāna ([an10.67](), [an10.68]()). These were all occasions when the community was sitting late into the night. ", - "dn33:1.6.1": "As at [dn29:1.3]() and [mn104:2.1](), in both of which the Buddha was in the Sakyan lands at this time. There, the news is conveyed to the Buddha by the novice Cunda. Perhaps he was confused with Cunda the smith. ", + "dn33:1.1.2": "This discourse picks up from DN 29:17.1, where the Buddha urges that the Sangha should gather and recite the Dhamma for the long lasting of the dispensation. There he lists the 37 factors of awakening, a standard early collation of practice-oriented teachings that are primarily collected in the Mahāvagga of the Saṁyutta Nikāya. This discourse is a late one, and appears to be an initial attempt to compile a more thorough list of the Buddha’s teachings. The Sarvāstivāda version of the same discourse formed the basis of one of their seven Abhidhamma books, the Sangītiparyāya. ", + "dn33:1.1.3": "At AN 10.176 Cunda asks about the purity of the western brahmins; at DN 16:4.13.5 = Ud 8.5 he offers the Buddha’s last meal; at Snp 1.5 he asks about a true ascetic. ", + "dn33:1.2.1": "This hall is not mentioned anywhere else. At SN 35.243:1.2 and MN 53:2.1 Sakyans invite the Buddha to first use a new town hall. Such halls were community meeting places that played a central role in civic society and politics in democratic republics such as the Mallas and the Sakyans. ", + "dn33:1.4.5": "As at DN 16:5.19.2, the Mallas are called Vāseṭṭhas after the family lineage of their priest (purohita). ", + "dn33:1.5.5": "The Buddha likewise mentions his bad back and invites another monk to teach in both the other suttas where he is first to teach in a new hall (MN 53:5.3, SN 35.243:3.4), and also on the uposatha at Naḷakapāna (AN 10.67, AN 10.68). These were all occasions when the community was sitting late into the night. ", + "dn33:1.6.1": "As at DN 29:1.3 and MN 104:2.1, in both of which the Buddha was in the Sakyan lands at this time. There, the news is conveyed to the Buddha by the novice Cunda. Perhaps he was confused with Cunda the smith. ", "dn33:1.7.10": "Sāriputta adopts the “Aṅguttara principle” of arranging teachings by number rather than the “Saṁyutta principle” of arrangement by topic. Thus this list of teachings has more in common with the Aṅguttara Nikāya than with the Buddha’s original list of Saṁyutta topics. I note unusual or rare terms, but the references here are meant to be indicative rather than comprehensive. ", - "dn33:1.8.2": "[an10.27:10.5](), [an10.28:4.5](), [kp4:1.2](). ", - "dn33:1.8.3": "This phrase is unique, but here _saṅkhārā_ (“conditions”) is a synonym of _āhāra_ (“food, fuel, nutriment”). ", + "dn33:1.8.2": "AN 10.27:10.5, AN 10.28:4.5, Kp 4:1.2. ", + "dn33:1.8.3": "This phrase is unique, but here saṅkhārā (“conditions”) is a synonym of āhāra (“food, fuel, nutriment”). ", "dn33:1.8.4": "The paucity of teachings of “one” reflects the fact that the Aṅguttara Nikāya Ones consists mostly of longer teachings that have been split into atoms to artificially create “ones”. ", - "dn33:1.9.5": "[an4.254:3.2](). ", - "dn33:1.9.6": "[an2.91:1.3](), [sn22.80:9.2](). ", - "dn33:1.9.11": "These Vinaya concepts also at [an2.97:1.3](). ", - "dn33:1.9.12": "[an2.163:1.3](). ", - "dn33:1.9.13": "[an2.96:1.3](). ", - "dn33:1.9.14": "[mn115:3.3](). ", - "dn33:1.9.15": "[mn115:3.3](). ", - "dn33:1.9.24": "[an2.11:1.3](). ", - "dn33:1.9.27": "_Samathanimitta_ at [sn46.2:14.2]() and [sn46.51:11.2](); _paggahanimitta_ at [an3.102](). ", - "dn33:1.9.36": "“Knowledge of ending” (_khaye ñāṇaṁ_) refers to the aggregates; it is discussed at [sn12.23](). | “Knowledge of non-arising” (_anuppāde ñāṇaṁ_) is the knowledge that one will not be born again. ", + "dn33:1.9.5": "AN 4.254:3.2. ", + "dn33:1.9.6": "AN 2.91:1.3, SN 22.80:9.2. ", + "dn33:1.9.11": "These Vinaya concepts also at AN 2.97:1.3. ", + "dn33:1.9.12": "AN 2.163:1.3. ", + "dn33:1.9.13": "AN 2.96:1.3. ", + "dn33:1.9.14": "MN 115:3.3. ", + "dn33:1.9.15": "MN 115:3.3. ", + "dn33:1.9.24": "AN 2.11:1.3. ", + "dn33:1.9.27": "Samathanimitta at SN 46.2:14.2 and SN 46.51:11.2; paggahanimitta at AN 3.102. ", + "dn33:1.9.36": "“Knowledge of ending” (khaye ñāṇaṁ) refers to the aggregates; it is discussed at SN 12.23. | “Knowledge of non-arising” (anuppāde ñāṇaṁ) is the knowledge that one will not be born again. ", "dn33:1.10.32": "", - "dn33:1.10.33": "[sn14.13](), [an3.76](), [an3.77](). ", + "dn33:1.10.33": "SN 14.13, AN 3.76, AN 3.77. ", "dn33:1.10.52": "", - "dn33:1.10.53": "At [an4.33:2.2]() cessation is the middle, not an extreme. But [sn22.103]() has four extremes. ", + "dn33:1.10.53": "At AN 4.33:2.2 cessation is the middle, not an extreme. But SN 22.103 has four extremes. ", "dn33:1.10.56": "", - "dn33:1.10.57": "[sn38.14:1.4](), [sn45.165:1.3](). ", + "dn33:1.10.57": "SN 38.14:1.4, SN 45.165:1.3. ", "dn33:1.10.58": "", - "dn33:1.10.59": "The “right way” is the eightfold path, the “wrong way” the opposite ([sn45.21](). “Surety in the right way” is mentioned often (eg. [an5.151]()), but “surety in the wrong way” seems to be found only in later texts. “Lack of surety” is impermanence. And elsewhere these are not said to be “heaps”. ", + "dn33:1.10.59": "The “right way” is the eightfold path, the “wrong way” the opposite (SN 45.21. “Surety in the right way” is mentioned often (eg. AN 5.151), but “surety in the wrong way” seems to be found only in later texts. “Lack of surety” is impermanence. And elsewhere these are not said to be “heaps”. ", "dn33:1.10.60": "", - "dn33:1.10.61": "Despite the explanation, and the prevalence of reading _kaṅkhā_, the commentary requires the Mahāsaṅgīti reading _tama_. ", + "dn33:1.10.61": "Despite the explanation, and the prevalence of reading kaṅkhā, the commentary requires the Mahāsaṅgīti reading tama. ", "dn33:1.10.63": "", - "dn33:1.10.64": "[an7.58](). ", + "dn33:1.10.64": "AN 7.58. ", "dn33:1.10.73": "", - "dn33:1.10.74": "[an7.47:12.3](). ", + "dn33:1.10.74": "AN 7.47:12.3. ", "dn33:1.10.75": "", "dn33:1.10.76": "Elsewhere found only in Abhidhamma. “Visible and resistant” refers to material phenomena perceivable by the eye. “Invisible and resistant” is a shorthand for material phenomena that are not perceivable by the eye, but which nonetheless impinge on other senses, such as sounds or smells. “Invisible and non-resistant” includes form perceived solely in the mind. ", "dn33:1.10.79": "", - "dn33:1.10.80": "The last item is elsewhere found only in Abhidhamma texts. A “trainee” is a noble one who has at least entered the path to stream-entry; an “adept” (_asekkha_) has completed their training; one who is neither is yet to begin. ", + "dn33:1.10.80": "The last item is elsewhere found only in Abhidhamma texts. A “trainee” is a noble one who has at least entered the path to stream-entry; an “adept” (asekkha) has completed their training; one who is neither is yet to begin. ", "dn33:1.10.81": "", "dn33:1.10.82": "Only found here. ", "dn33:1.10.87": "", "dn33:1.10.88": "", - "dn33:1.10.93": "[iti95](). ", + "dn33:1.10.93": "Iti 95. ", "dn33:1.10.94": "", "dn33:1.10.95": "", - "dn33:1.10.103": "The first is unique, the next two from [an5.170](). ", + "dn33:1.10.103": "The first is unique, the next two from AN 5.170. ", "dn33:1.10.104": "", "dn33:1.10.105": "These are Abhidhamma categories. ", "dn33:1.10.106": "", "dn33:1.10.107": "Otherwise found only in Abhidhamma and other late texts. ", "dn33:1.10.108": "", - "dn33:1.10.109": "The “weapon of learning” is at [an7.67:17.3](), the “weapon of wisdom” in verse at [dhp40:3]() and [thag16.3:17.3](). ", + "dn33:1.10.109": "The “weapon of learning” is at AN 7.67:17.3, the “weapon of wisdom” in verse at Dhp 40:3 and Thag 16.3:17.3. ", "dn33:1.10.110": "", - "dn33:1.10.111": "Found at [sn48.23:1.3]() and [iti62:2.3](), this went on to become a standard Abhidhamma set. ", + "dn33:1.10.111": "Found at SN 48.23:1.3 and Iti 62:2.3, this went on to become a standard Abhidhamma set. ", "dn33:1.10.116": "", - "dn33:1.10.117": "The first two at [mn36](). ", + "dn33:1.10.117": "The first two at MN 36. ", "dn33:1.10.118": "", - "dn33:1.10.119": "[mn35:26.2](). ", + "dn33:1.10.119": "MN 35:26.2. ", "dn33:1.10.120": "", - "dn33:1.10.121": "[sn43.3:1.2](), [an8.63:5.1](). ", + "dn33:1.10.121": "SN 43.3:1.2, AN 8.63:5.1. ", "dn33:1.10.122": "", - "dn33:1.10.123": "[an3.183-352:1.3](). ", + "dn33:1.10.123": "AN 3.183–352:1.3. ", "dn33:1.10.124": "", - "dn33:1.10.125": "[an3.121](), [iti66](). ", + "dn33:1.10.125": "AN 3.121, Iti 66. ", "dn33:1.10.126": "", - "dn33:1.10.127": "[an3.122](), [iti67](). ", + "dn33:1.10.127": "AN 3.122, Iti 67. ", "dn33:1.10.128": "", - "dn33:1.10.129": "[an6.79:1.3](). ", + "dn33:1.10.129": "AN 6.79:1.3. ", "dn33:1.10.130": "", - "dn33:1.10.131": "[an3.39:6.3](). ", + "dn33:1.10.131": "AN 3.39:6.3. ", "dn33:1.10.132": "", - "dn33:1.10.133": "[an3.40:1.3](). ", + "dn33:1.10.133": "AN 3.40:1.3. ", "dn33:1.10.134": "", "dn33:1.10.135": "", - "dn33:1.10.140": "[an3.67](). ", + "dn33:1.10.140": "AN 3.67. ", "dn33:1.10.143": "", - "dn33:1.10.144": "Called “high and luxurious beds” at [an3.63:5.3](). ", + "dn33:1.10.144": "Called “high and luxurious beds” at AN 3.63:5.3. ", "dn33:1.10.145": "", - "dn33:1.10.146": "[an3.60:8.3](). ", + "dn33:1.10.146": "AN 3.60:8.3. ", "dn33:1.11.24": "", "dn33:1.11.25": "", - "dn33:1.11.50": "[an4.41](). ", + "dn33:1.11.50": "AN 4.41. ", "dn33:1.11.51": "", "dn33:1.11.52": "", "dn33:1.11.55": "These are described as “limitless” in the formula, but this is the only early text they are called the “four limitless states” (or “immeasurables”). This is a sign of systematization. ", "dn33:1.11.56": "", "dn33:1.11.57": "", - "dn33:1.11.60": "Often described as “formless”, here is the only place we find “four formless states” (_āruppā_). ", + "dn33:1.11.60": "Often described as “formless”, here is the only place we find “four formless states” (āruppā). ", "dn33:1.11.61": "", - "dn33:1.11.62": "[an10.20:6.1](). ", + "dn33:1.11.62": "AN 10.20:6.1. ", "dn33:1.11.63": "", "dn33:1.11.64": "", "dn33:1.11.70": "", - "dn33:1.11.71": "[an4.28](). The sequence of _pahāna_ (“giving up”) and _bhāvanā_ (“meditation”) is swapped as compared with [an4.28:4.1](). ", + "dn33:1.11.71": "AN 4.28. The sequence of pahāna (“giving up”) and bhāvanā (“meditation”) is swapped as compared with AN 4.28:4.1. ", "dn33:1.11.72": "", - "dn33:1.11.73": "[an4.14](). ", + "dn33:1.11.73": "AN 4.14. ", "dn33:1.11.102": "", - "dn33:1.11.103": "The first two are found at [sn12.33:14.2](). The four are found at [dn34:1.5.3](). ", + "dn33:1.11.103": "The first two are found at SN 12.33:14.2. The four are found at DN 34:1.5.3. ", "dn33:1.11.106": "", - "dn33:1.11.107": "[sn55.50:1.1](). ", + "dn33:1.11.107": "SN 55.50:1.1. ", "dn33:1.11.108": "", "dn33:1.11.109": "", - "dn33:1.11.115": "This discourse distinguishes the “factors of a stream-enterer” (_sotāpannassa aṅgāni_) from the “factors of stream-entry” (_sotāpattiyaṅgāni_), but elsewhere only the latter term is used [sn12.42:3.1](), [an9.28:4.1](). ", + "dn33:1.11.115": "This discourse distinguishes the “factors of a stream-enterer” (sotāpannassa aṅgāni) from the “factors of stream-entry” (sotāpattiyaṅgāni), but elsewhere only the latter term is used SN 12.42:3.1, AN 9.28:4.1. ", "dn33:1.11.116": "", - "dn33:1.11.117": "[sn45.35:1.8](). ", + "dn33:1.11.117": "SN 45.35:1.8. ", "dn33:1.11.120": "", - "dn33:1.11.121": "[mn9:11.4](), [sn12.11:1.5](), etc. ", + "dn33:1.11.121": "MN 9:11.4, SN 12.11:1.5, etc. ", "dn33:1.11.122": "", "dn33:1.11.123": "", - "dn33:1.11.126": "[sn22.54:2.1](), etc. ", + "dn33:1.11.126": "SN 22.54:2.1, etc. ", "dn33:1.11.127": "", - "dn33:1.11.128": "[an4.18](), etc. ", + "dn33:1.11.128": "AN 4.18, etc. ", "dn33:1.11.129": "", - "dn33:1.11.133": "[an4.9](). ", + "dn33:1.11.133": "AN 4.9. ", "dn33:1.11.134": "", - "dn33:1.11.135": "[an4.163](). ", + "dn33:1.11.135": "AN 4.163. ", "dn33:1.11.138": "", - "dn33:1.11.139": "[an4.29](). ", + "dn33:1.11.139": "AN 4.29. ", "dn33:1.11.147": "", - "dn33:1.11.148": "[an9.5:1.1](). ", + "dn33:1.11.148": "AN 9.5:1.1. ", "dn33:1.11.149": "", - "dn33:1.11.150": "[mn140:11.1](). ", + "dn33:1.11.150": "MN 140:11.1. ", "dn33:1.11.151": "", - "dn33:1.11.152": "[an3.67:2.2](). ", + "dn33:1.11.152": "AN 3.67:2.2. ", "dn33:1.11.153": "", - "dn33:1.11.157": "[mn57:7.1](), [an4.236](). ", + "dn33:1.11.157": "MN 57:7.1, AN 4.236. ", "dn33:1.11.158": "", - "dn33:1.11.162": "[an4.189](), but the order there is direct experience, recollection, vision, wisdom. ", + "dn33:1.11.162": "AN 4.189, but the order there is direct experience, recollection, vision, wisdom. ", "dn33:1.11.163": "", - "dn33:1.11.164": "[sn35.238:12.2](), etc. ", + "dn33:1.11.164": "SN 35.238:12.2, etc. ", "dn33:1.11.165": "", - "dn33:1.11.166": "This and the next at [an4.10](). ", + "dn33:1.11.166": "This and the next at AN 4.10. ", "dn33:1.11.169": "", - "dn33:1.11.170": "[sn45.174](). ", + "dn33:1.11.170": "SN 45.174. ", "dn33:1.11.173": "", - "dn33:1.11.174": "[mn12:32.1](). The four describe the births of different kinds of _nāga_, etc. (eg. [sn29.1]()). ", + "dn33:1.11.174": "MN 12:32.1. The four describe the births of different kinds of nāga, etc. (eg. SN 29.1). ", "dn33:1.11.175": "", "dn33:1.11.176": "", - "dn33:1.11.179": "[dn28:5.2](). ", + "dn33:1.11.179": "DN 28:5.2. ", "dn33:1.11.180": "", - "dn33:1.11.184": "[an4.171](). ", + "dn33:1.11.184": "AN 4.171. ", "dn33:1.11.185": "", - "dn33:1.11.189": "[an4.78](), [mn142:9.1](). ", + "dn33:1.11.189": "AN 4.78, MN 142:9.1. ", "dn33:1.11.190": "", - "dn33:1.11.191": "[an4.32](). ", + "dn33:1.11.191": "AN 4.32. ", "dn33:1.11.192": "", - "dn33:1.11.193": "This and the next are found in [an4.250](), etc., but there defined, as below, in terms of speech about what you’ve seen, heard, thought, or known. ", + "dn33:1.11.193": "This and the next are found in AN 4.250, etc., but there defined, as below, in terms of speech about what you’ve seen, heard, thought, or known. ", "dn33:1.11.204": "", - "dn33:1.11.209": "[an4.198](). | “With self become divine” (_brahmabhūtena attanā_) deliberately echoes Upaniṣadic language. Pali is sometimes said to lack reference to the cosmic Brahman (in neuter), having only the personal Brahmā (in masculine). The grammatical case of _brahma-_ in the compound here is undetermined, yet no scholar of Sanskrit would hesitate to interpret the common phrase _brahmabhūtātmā_ in the sense “self become one with the cosmic divinity Brahman”. Surely the Pali draws from the same sense, using it to describe Nibbāna. ", + "dn33:1.11.209": "AN 4.198. | “With self become divine” (brahmabhūtena attanā) deliberately echoes Upaniṣadic language. Pali is sometimes said to lack reference to the cosmic Brahman (in neuter), having only the personal Brahmā (in masculine). The grammatical case of brahma- in the compound here is undetermined, yet no scholar of Sanskrit would hesitate to interpret the common phrase brahmabhūtātmā in the sense “self become one with the cosmic divinity Brahman”. Surely the Pali draws from the same sense, using it to describe Nibbāna. ", "dn33:1.11.215": "", - "dn33:1.11.216": "[an4.85](), [sn3.21](). ", + "dn33:1.11.216": "AN 4.85, SN 3.21. ", "dn33:1.11.217": "", - "dn33:1.11.218": "[an4.87](), etc. ", + "dn33:1.11.218": "AN 4.87, etc. ", "dn33:2.1.4": "", - "dn33:2.1.5": "For the distinction between “aggregates” and “grasping aggregates” see [sn22.48](), [sn22.82](), [mn109](). ", + "dn33:2.1.5": "For the distinction between “aggregates” and “grasping aggregates” see SN 22.48, SN 22.82, MN 109. ", "dn33:2.1.14": "", - "dn33:2.1.15": "Also at [mn12:35.3](). Later the _asura_ (“demon” or “titan”) realm was added as the sixth. The number and nature of different realms is always somewhat fluid. ", + "dn33:2.1.15": "Also at MN 12:35.3. Later the asura (“demon” or “titan”) realm was added as the sixth. The number and nature of different realms is always somewhat fluid. ", "dn33:2.1.16": "", - "dn33:2.1.17": "[an5.255:1.3](). ", + "dn33:2.1.17": "AN 5.255:1.3. ", "dn33:2.1.26": "", - "dn33:2.1.27": "[an9.8:3.4](), [dn29:26.8](), [mn76:51.3](). ", + "dn33:2.1.27": "AN 9.8:3.4, DN 29:26.8, MN 76:51.3. ", "dn33:2.1.29": "", - "dn33:2.1.31": "This and the next at [an5.130](). ", + "dn33:2.1.31": "This and the next at AN 5.130. ", "dn33:2.1.36": "", - "dn33:2.1.46": "Also at [an5.213](), [ud8.6:4.1](), [dn16:1.23.2](), and [Kd 6:28.4.1](https://suttacentral.net/pli-tv-kd6/en/brahmali#28.4.1). ", + "dn33:2.1.46": "Also at AN 5.213, Ud 8.6:4.1, DN 16:1.23.2, and Kd 6:28.4.1. ", "dn33:2.1.58": "", - "dn33:2.1.64": "[an5.167](), [an10.44](). ", + "dn33:2.1.64": "AN 5.167, AN 10.44. ", "dn33:2.1.65": "", - "dn33:2.1.71": "[an5.53](). ", - "dn33:2.1.73": "See [dn14:3.31.1](), [mn120:21-30.7](), etc. ", - "dn33:2.1.75": "[sn48.16:1.5](), etc. ", + "dn33:2.1.71": "AN 5.53. ", + "dn33:2.1.73": "See DN 14:3.31.1, MN 120:21–30.7, etc. ", + "dn33:2.1.75": "SN 48.16:1.5, etc. ", "dn33:2.1.76": "", - "dn33:2.1.83": "[an5.205](); with the next, [an10.14:1.1](), [mn16](). ", + "dn33:2.1.83": "AN 5.205; with the next, AN 10.14:1.1, MN 16. ", "dn33:2.1.84": "", - "dn33:2.1.94": "As above, also [an5.206:1.1](). ", + "dn33:2.1.94": "As above, also AN 5.206:1.1. ", "dn33:2.1.101": "", - "dn33:2.1.126": "[an5.200](). ", + "dn33:2.1.126": "AN 5.200. ", "dn33:2.1.127": "", - "dn33:2.1.138": "[an5.26](). ", + "dn33:2.1.138": "AN 5.26. ", "dn33:2.1.139": "", - "dn33:2.1.140": "These five are found at [an5.72]() and [an5.305](), and also as part of longer lists. They are not, however, called “perceptions that ripen in freedom”. ", + "dn33:2.1.140": "These five are found at AN 5.72 and AN 5.305, and also as part of longer lists. They are not, however, called “perceptions that ripen in freedom”. ", "dn33:2.2.20": "", - "dn33:2.2.21": "As “roots of arguments” at [an6.36:1.5]() and [mn104:6.5]() (see below), and as impossibilities for a stream-enterer at [an6.92](). ", + "dn33:2.2.21": "As “roots of arguments” at AN 6.36:1.5 and MN 104:6.5 (see below), and as impossibilities for a stream-enterer at AN 6.92. ", "dn33:2.2.22": "", - "dn33:2.2.23": "As a cause for the long lasting of the dispensation at [an6.40:2.2](). ", + "dn33:2.2.23": "As a cause for the long lasting of the dispensation at AN 6.40:2.2. ", "dn33:2.2.24": "", - "dn33:2.2.30": "At [an3.61:12.1]() and [mn140:10.1]() these three sets of six are combined as the “eighteen mental preoccupations”. ", + "dn33:2.2.30": "At AN 3.61:12.1 and MN 140:10.1 these three sets of six are combined as the “eighteen mental preoccupations”. ", "dn33:2.2.37": "", - "dn33:2.2.49": "[an6.11](). ", + "dn33:2.2.49": "AN 6.11. ", "dn33:2.2.69": "", - "dn33:2.2.111": "[an6.13](). ", + "dn33:2.2.111": "AN 6.13. ", "dn33:2.2.112": "", - "dn33:2.2.113": "[an6.30](). ", + "dn33:2.2.113": "AN 6.30. ", "dn33:2.2.116": "", - "dn33:2.2.119": "[an4.195:10.1](). ", + "dn33:2.2.119": "AN 4.195:10.1. ", "dn33:2.2.120": "", - "dn33:2.2.126": "In [an6.57]() this is a response to the doctrine of Pūraṇa Kassapa. ", + "dn33:2.2.126": "In AN 6.57 this is a response to the doctrine of Pūraṇa Kassapa. ", "dn33:2.2.127": "", - "dn33:2.2.128": "At [an6.142]() and [an6.35](), but not called “perceptions that help penetration”. ", + "dn33:2.2.128": "At AN 6.142 and AN 6.35, but not called “perceptions that help penetration”. ", "dn33:2.3.4": "", - "dn33:2.3.5": "_Ariyadhana_ appears to be constructed after _ācariyadhana_, “a teacher’s fee”, and hence _ariya_ here would be a noun rather than verb. ", + "dn33:2.3.5": "Ariyadhana appears to be constructed after ācariyadhana, “a teacher’s fee”, and hence ariya here would be a noun rather than verb. ", "dn33:2.3.8": "", - "dn33:2.3.9": "[an7.45](). ", + "dn33:2.3.9": "AN 7.45. ", "dn33:2.3.10": "", - "dn33:2.3.11": "[an7.93](). ", + "dn33:2.3.11": "AN 7.93. ", "dn33:2.3.12": "", - "dn33:2.3.13": "[an7.94](). ", + "dn33:2.3.13": "AN 7.94. ", "dn33:2.3.14": "", - "dn33:2.3.15": "At [an7.68]() _dhamma_ in this context is shown to be “teachings”, not “qualities”. ", + "dn33:2.3.15": "At AN 7.68 dhamma in this context is shown to be “teachings”, not “qualities”. ", "dn33:2.3.16": "", - "dn33:2.3.23": "[an7.20](). ", + "dn33:2.3.23": "AN 7.20. ", "dn33:2.3.24": "", - "dn33:2.3.25": "At [an7.616](), but not called “seven perceptions”. ", + "dn33:2.3.25": "At AN 7.616, but not called “seven perceptions”. ", "dn33:2.3.26": "", - "dn33:2.3.27": "[an7.3](), etc. ", + "dn33:2.3.27": "AN 7.3, etc. ", "dn33:2.3.28": "", - "dn33:2.3.42": "[an7.44](). ", + "dn33:2.3.42": "AN 7.44. ", "dn33:2.3.49": "", - "dn33:2.3.50": "Primarily a Vinaya topic, but also found at [an7.84](). ", + "dn33:2.3.50": "Primarily a Vinaya topic, but also found at AN 7.84. ", "dn33:3.1.10": "", - "dn33:3.1.51": "This and the next at [an8.80](). ", - "dn33:3.1.95": "These are just called “gifts” at [an8.31](). The “reasons to give” at [an8.33]() are different. ", + "dn33:3.1.51": "This and the next at AN 8.80. ", + "dn33:3.1.95": "These are just called “gifts” at AN 8.31. The “reasons to give” at AN 8.33 are different. ", "dn33:3.1.97": "", - "dn33:3.1.137": "[an8.35](). ", + "dn33:3.1.137": "AN 8.35. ", "dn33:3.1.138": "", - "dn33:3.1.139": "[an8.69](). ", + "dn33:3.1.139": "AN 8.69. ", "dn33:3.1.140": "", - "dn33:3.1.141": "[an8.6](). ", + "dn33:3.1.141": "AN 8.6. ", "dn33:3.1.142": "", "dn33:3.1.143": "", - "dn33:3.1.167": "[an8.65](). ", + "dn33:3.1.167": "AN 8.65. ", "dn33:3.1.168": "", - "dn33:3.1.184": "[an8.66](). ", + "dn33:3.1.184": "AN 8.66. ", "dn33:3.2.4": "", - "dn33:3.2.13": "[an9.29](). ", + "dn33:3.2.13": "AN 9.29. ", "dn33:3.2.24": "", - "dn33:3.2.42": "[an9.24](). ", + "dn33:3.2.42": "AN 9.24. ", "dn33:3.2.43": "", - "dn33:3.2.71": "Eight at [an8.29]() and [dn34:2.1.122](); the ninth here is made by adding the _asura_ rebirth. ", + "dn33:3.2.71": "Eight at AN 8.29 and DN 34:2.1.122; the ninth here is made by adding the asura rebirth. ", "dn33:3.2.72": "", - "dn33:3.2.81": "[an9.33](). ", + "dn33:3.2.81": "AN 9.33. ", "dn33:3.2.82": "", - "dn33:3.2.91": "[an9.61](). ", + "dn33:3.2.91": "AN 9.61. ", "dn33:3.3.4": "", - "dn33:3.3.34": "[an10.17](), [an10.18](). ", + "dn33:3.3.34": "AN 10.17, AN 10.18. ", "dn33:3.3.35": "", - "dn33:3.3.45": "[an10.25](). _Kaṣina_ means “universal”, “totality”, and it refers to a measureless state of _jhāna_. In later usage it became a term for a physical object, such as a disk, on which a meditator focused, but it never has this meaning in early texts. ", + "dn33:3.3.45": "AN 10.25. Kaṣina means “universal”, “totality”, and it refers to a measureless state of jhāna. In later usage it became a term for a physical object, such as a disk, on which a meditator focused, but it never has this meaning in early texts. ", "dn33:3.3.50": "", - "dn33:3.3.85": "[an10.19](). ", + "dn33:3.3.85": "AN 10.19. ", "dn33:3.3.86": "", - "dn33:3.3.87": "[an10.112](). " + "dn33:3.3.87": "AN 10.112. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn34_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn34_comment-en-sujato.json index 7068b9690950..7255adf57ad4 100644 --- a/comment/en/sujato/sutta/dn/dn34_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn34_comment-en-sujato.json @@ -1,45 +1,45 @@ { - "dn34:1.1.2": "As in [dn4](). ", - "dn34:1.1.3": "This discourse is similar to [dn33](); seventy items are shared between the two. Here Sāriputta teaches without prompting. The scheme is more rigorous; items listed according to a specific pattern, then the same pattern is amplified one by one. The constraints of this scheme mean that, while almost all the items listed here are found elsewhere, they are mostly not known by the name used here. This sutta seems a little later than [dn33](), but such conclusions should be drawn cautiously; in at least one detail, the absence of the _asura_ realm from the “lost opportunities”, the passage here is earlier. ", + "dn34:1.1.2": "As in DN 4. ", + "dn34:1.1.3": "This discourse is similar to DN 33; seventy items are shared between the two. Here Sāriputta teaches without prompting. The scheme is more rigorous; items listed according to a specific pattern, then the same pattern is amplified one by one. The constraints of this scheme mean that, while almost all the items listed here are found elsewhere, they are mostly not known by the name used here. This sutta seems a little later than DN 33, but such conclusions should be drawn cautiously; in at least one detail, the absence of the asura realm from the “lost opportunities”, the passage here is earlier. ", "dn34:1.1.7": "The use of a verse to introduce the teachings is unusual. ", - "dn34:1.1.10": "This echoes Chāndogya Upaniṣad 7.26.2, _sarvagranthīnāṃ vipramokṣaḥ_. ", + "dn34:1.1.10": "This echoes Chāndogya Upaniṣad 7.26.2, sarvagranthīnāṃ vipramokṣaḥ. ", "dn34:1.2.1": "Each number from one to ten follows this same scheme. ", "dn34:1.2.2": "", - "dn34:1.2.3": "Compare [sn3.18:8.2](). ", + "dn34:1.2.3": "Compare SN 3.18:8.2. ", "dn34:1.2.5": "", - "dn34:1.2.6": "Compare [sn16.11:12.2](). ", - "dn34:1.2.9": "Compare [sn22.48:2.2](), but this is the five aggregates rather than contact. ", + "dn34:1.2.6": "Compare SN 16.11:12.2. ", + "dn34:1.2.9": "Compare SN 22.48:2.2, but this is the five aggregates rather than contact. ", "dn34:1.2.20": "", - "dn34:1.2.21": "This term is only found in the Ratanasutta ([snp2.1:5.2]()). It means a kind of meditation that results in the realization of the Dhamma in this very life. ", - "dn34:1.3.1": "See [an4.254](). ", + "dn34:1.2.21": "This term is only found in the Ratanasutta (Snp 2.1:5.2). It means a kind of meditation that results in the realization of the Dhamma in this very life. ", + "dn34:1.3.1": "See AN 4.254. ", "dn34:1.3.29": "The “unconditioned element” is Nibbāna, everything else is conditioned. ", "dn34:1.4.2": "", - "dn34:1.4.3": "With the addition of “rational application of mind” at [an4.249](). ", + "dn34:1.4.3": "With the addition of “rational application of mind” at AN 4.249. ", "dn34:1.4.26": "", - "dn34:1.4.27": "[iti72](). ", - "dn34:1.4.31": "These three “portions” of knowledge are not found elsewhere, but compare eg. [sn12.34](). ", + "dn34:1.4.27": "Iti 72. ", + "dn34:1.4.31": "These three “portions” of knowledge are not found elsewhere, but compare eg. SN 12.34. ", "dn34:1.5.2": "", - "dn34:1.5.4": "[an4.31](). ", + "dn34:1.5.4": "AN 4.31. ", "dn34:1.5.29": "", - "dn34:1.5.31": "Described as four “perceptions” at [an4.179](). ", + "dn34:1.5.31": "Described as four “perceptions” at AN 4.179. ", "dn34:1.6.12": "", - "dn34:1.6.13": "A different group of five factors of immersion is at [an5.28](); the final factor is the same in both. The first four factors, however, appear only as part of this same group in later texts ([ne21:5.1](), [ps1.1:246.2](), [vb16:342.2]()). ", + "dn34:1.6.13": "A different group of five factors of immersion is at AN 5.28; the final factor is the same in both. The first four factors, however, appear only as part of this same group in later texts (Ne 21:5.1, Ps 1.1:246.2, Vb 16:342.2). ", "dn34:2.1.2": "", - "dn34:2.1.28": "[an8.2](). ", + "dn34:2.1.28": "AN 8.2. ", "dn34:2.1.149": "", - "dn34:2.1.158": "[an8.30](). | Read _nippapañcārāmassāyaṁ_ per [an8.30:3.11](). ", + "dn34:2.1.158": "AN 8.30. | Read nippapañcārāmassāyaṁ per AN 8.30:3.11. ", "dn34:2.2.2": "", "dn34:2.2.3": "Similar sequences are found throughout the suttas, but this exact sequence appears to be unique. ", "dn34:2.2.6": "", - "dn34:2.2.7": "Four are found at [an4.194](). Seven, phrased slightly differently, are found at [mn23](). ", + "dn34:2.2.7": "Four are found at AN 4.194. Seven, phrased slightly differently, are found at MN 23. ", "dn34:2.2.31": "", - "dn34:2.2.32": "[an9.23](). ", + "dn34:2.2.32": "AN 9.23. ", "dn34:2.2.59": "", - "dn34:2.2.60": "[sn14.9](). ", + "dn34:2.2.60": "SN 14.9. ", "dn34:2.2.63": "", - "dn34:2.2.64": "[an9.93](). ", + "dn34:2.2.64": "AN 9.93. ", "dn34:2.3.108": "", - "dn34:2.3.109": "[an10.238](). ", + "dn34:2.3.109": "AN 10.238. ", "dn34:2.3.127": "", "dn34:2.3.128": "The sutta, and hence the Dīgha Nikāya as a whole, ends with the qualities of the arahant, the one who completes the path and practice of the Buddha. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn3_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn3_comment-en-sujato.json index a189ae8a571b..6d7034293c59 100644 --- a/comment/en/sujato/sutta/dn/dn3_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn3_comment-en-sujato.json @@ -1,87 +1,87 @@ { - "dn3:1.1.1": "This sutta marks a turning point where the Buddha’s teachings were embraced by Pokkharasādi. The suttas that follow reverberate with the consequences of this encounter. He was one of the most influential brahmins of his time, although the Buddha elsewhere denied that he had any special knowledge ([mn99:15.5]()). Brahmanical texts confirm that he was a real person, an influential teacher around the time of the Buddha known as Pauṣkarasādi in Sanskrit. He is cited on grammar by Kātyāyana and Patañjali, and in the Taittirīya-prātiśākhya; on allowable food and theft in the Āpastamba Dharmasūtra; and on Vedic ritual in the Śāṅkhāyana-Āraṇyaka. His name identifies as descended from a man of Puṣkarāvati, a city in Gandhāra. [mn99:10.3]() clarifies that he is of the Upamañña lineage. ", + "dn3:1.1.1": "This sutta marks a turning point where the Buddha’s teachings were embraced by Pokkharasādi. The suttas that follow reverberate with the consequences of this encounter. He was one of the most influential brahmins of his time, although the Buddha elsewhere denied that he had any special knowledge (MN 99:15.5). Brahmanical texts confirm that he was a real person, an influential teacher around the time of the Buddha known as Pauṣkarasādi in Sanskrit. He is cited on grammar by Kātyāyana and Patañjali, and in the Taittirīya-prātiśākhya; on allowable food and theft in the Āpastamba Dharmasūtra; and on Vedic ritual in the Śāṅkhāyana-Āraṇyaka. His name identifies as descended from a man of Puṣkarāvati, a city in Gandhāra. MN 99:10.3 clarifies that he is of the Upamañña lineage. ", "dn3:1.1.2": "Icchānaṅgala was a center east of Sāvatthī for the innovative brahmins of the Kosala region. ", - "dn3:1.2.1": "Ukkaṭṭhā is mentioned only rarely, and always in the context of extraordinary teachings and events that emphasize the cosmic grandeur of the Buddha against the brahmins ([dn14:3.29.1](), [mn1:1.2](), [mn49:2.1]()). At [mn99:10.3]() Pokkharasādi is said to be “of the Subhaga Forest”. | “Royal park” is _rājadāya_ (cp. _migadāya_, “deer park”). | A _brahmadeyya_ is a gift of land by a king to a brahmin, which was an outstanding feature of Indian feudalism. ", + "dn3:1.2.1": "Ukkaṭṭhā is mentioned only rarely, and always in the context of extraordinary teachings and events that emphasize the cosmic grandeur of the Buddha against the brahmins (DN 14:3.29.1, MN 1:1.2, MN 49:2.1). At MN 99:10.3 Pokkharasādi is said to be “of the Subhaga Forest”. | “Royal park” is rājadāya (cp. migadāya, “deer park”). | A brahmadeyya is a gift of land by a king to a brahmin, which was an outstanding feature of Indian feudalism. ", "dn3:1.2.8": "Pokkharasādi does not care whether the Buddha identified as a follower of the Vedas. The wise do not concern themselves with religious identity. ", - "dn3:1.3.1": "The three Vedas had already accrued an extensive ancillary literature. Compare the list here with eg. Śatapatha Brāhmaṇa 11.5.6.8. | That there was an advanced science of linguistics is not in doubt, for within a century or so of the Buddha, Pāṇini created the Aṣṭādhyāyī, a work of linguistics so precise and sophisticated that its methods are still being explored today. | The “testaments” (_itihāsa_) may have been early versions of the stories found in the Mahābhārata and Rāmāyaṇa. | “Cosmology” (_lokāyata_) here is a branch of Vedic learning, not the heterodox school known by this name in later times ([an9.38](), [sn12.48]()) | For “authorized as a master” (_anuññātapaṭiññāta_) see [mn98:7.1.]() and [snp3.9:6.1.](). | For “scriptural heritage of the three Vedas” (_tevijjake pāvacane_) see [mn95:12.2.](). ", - "dn3:1.3.2": "Almost the same words are spoken to the bodhisatta by his first teachers, Āḷāra Kālāma and Uddaka Rāmaputta ([mn36:14.9]()). This connects Pokkharasādi with Āḷāra Kālāma and Uddaka Rāmaputta, and suggests that the anointing of a talented student in this way was a regular practice of wise brahmins. ", - "dn3:1.4.9": "Following PTS and BJT editions of the parallel phrase at [mn91:4.9](), which read _tayā_ for _tathā_. ", - "dn3:1.5.2": "The thirty-two marks are detailed in [dn14:1.32.7](), [dn30:1.2.4](), and [mn91:9.1](). In Buddhist texts they are presented as the fulfillment of Brahmanical prophecy, but they are not found in any Brahmanical texts of the Buddha’s time. However, later astrological texts such as the Gārgīyajyotiṣa (1st century BCE?) and Bṛhatsaṃhitā (6th century CE?) contain references to many of these marks, albeit in a different context, so it seems likely the Buddhist texts are drawing on now-lost Brahmanical scriptures. | The notion of a two-fold course for a great hero—worldly success or spiritual—can be traced back as far as the epic of Gilgamesh. ", - "dn3:1.5.3": "The idea of the wheel-turning monarch draws from the Vedic horse sacrifice, which establishes the authority of a king from sea to sea. The Buddhist telling is divested of all coarse and violent elements. The wheeled chariot gave military supremacy to the ancient Indo-Europeans, allowing them to spread from their ancient homeland north of the Black Sea. In Buddhism, the wheel, which also has solar connotations, symbolizes unstoppable power. For a legendary account of such a king, see the Mahāsudassanasutta [dn17](). ", + "dn3:1.3.1": "The three Vedas had already accrued an extensive ancillary literature. Compare the list here with eg. Śatapatha Brāhmaṇa 11.5.6.8. | That there was an advanced science of linguistics is not in doubt, for within a century or so of the Buddha, Pāṇini created the Aṣṭādhyāyī, a work of linguistics so precise and sophisticated that its methods are still being explored today. | The “testaments” (itihāsa) may have been early versions of the stories found in the Mahābhārata and Rāmāyaṇa. | “Cosmology” (lokāyata) here is a branch of Vedic learning, not the heterodox school known by this name in later times (AN 9.38, SN 12.48) | For “authorized as a master” (anuññātapaṭiññāta) see MN 98:7.1. and Snp 3.9:6.1.. | For “scriptural heritage of the three Vedas” (tevijjake pāvacane) see MN 95:12.2.. ", + "dn3:1.3.2": "Almost the same words are spoken to the bodhisatta by his first teachers, Āḷāra Kālāma and Uddaka Rāmaputta (MN 36:14.9). This connects Pokkharasādi with Āḷāra Kālāma and Uddaka Rāmaputta, and suggests that the anointing of a talented student in this way was a regular practice of wise brahmins. ", + "dn3:1.4.9": "Following PTS and BJT editions of the parallel phrase at MN 91:4.9, which read tayā for tathā. ", + "dn3:1.5.2": "The thirty-two marks are detailed in DN 14:1.32.7, DN 30:1.2.4, and MN 91:9.1. In Buddhist texts they are presented as the fulfillment of Brahmanical prophecy, but they are not found in any Brahmanical texts of the Buddha’s time. However, later astrological texts such as the Gārgīyajyotiṣa (1st century BCE?) and Bṛhatsaṃhitā (6th century CE?) contain references to many of these marks, albeit in a different context, so it seems likely the Buddhist texts are drawing on now-lost Brahmanical scriptures. | The notion of a two-fold course for a great hero—worldly success or spiritual—can be traced back as far as the epic of Gilgamesh. ", + "dn3:1.5.3": "The idea of the wheel-turning monarch draws from the Vedic horse sacrifice, which establishes the authority of a king from sea to sea. The Buddhist telling is divested of all coarse and violent elements. The wheeled chariot gave military supremacy to the ancient Indo-Europeans, allowing them to spread from their ancient homeland north of the Black Sea. In Buddhism, the wheel, which also has solar connotations, symbolizes unstoppable power. For a legendary account of such a king, see the Mahāsudassanasutta DN 17. ", "dn3:1.5.6": "The sacrificial horse on its journey across the land is protected by a hundred sons. ", "dn3:1.5.9": "The relation between Pokkharasādi and Ambaṭṭha is similar to that between the Buddha and his followers. They share the same understanding, but the Buddha is distinguished as the teacher. ", - "dn3:1.6.1": "In this sutta, _māṇava_ is always applied to Ambaṭṭha, and _māṇavaka_ to the rest. It seems that the diminutive _māṇavaka_ means “young student” or perhaps “undergrad”. | There are said to be _sambahula_ students, a word that is often translated as “many”. But later we see that they all fit inside the Buddha’s hut, so the sense must be “several”. ", + "dn3:1.6.1": "In this sutta, māṇava is always applied to Ambaṭṭha, and māṇavaka to the rest. It seems that the diminutive māṇavaka means “young student” or perhaps “undergrad”. | There are said to be sambahula students, a word that is often translated as “many”. But later we see that they all fit inside the Buddha’s hut, so the sense must be “several”. ", "dn3:1.7.1": "This is the practice of walking meditation. Meditators pace mindfully up and down a smooth path, keeping attention on their body. ", - "dn3:1.7.3": "_Bho_ is a respectful term of address used by brahmins. The forms of address used in Pali are complex, and it is rarely possible to map them to modern English with any precision. ", - "dn3:1.7.4": "The parallel passage at [mn35:7.4]() has a different phrase here. ", - "dn3:1.8.3": "The term _kulaputta_ (literally, “son of a family”) typically refers to someone from a well-to-do or respected family, a “gentleman”. It is a gendered term which assumes the social status of men. ", + "dn3:1.7.3": "Bho is a respectful term of address used by brahmins. The forms of address used in Pali are complex, and it is rarely possible to map them to modern English with any precision. ", + "dn3:1.7.4": "The parallel passage at MN 35:7.4 has a different phrase here. ", + "dn3:1.8.3": "The term kulaputta (literally, “son of a family”) typically refers to someone from a well-to-do or respected family, a “gentleman”. It is a gendered term which assumes the social status of men. ", "dn3:1.8.5": "The introduction has told us that the Buddha was staying in a forest at this time. Nonetheless, this was not a wilderness, but was developed enough to have huts with latched doors. ", "dn3:1.9.5": "The Buddha draws attention to Ambaṭṭha’s rude behavior. Throughout the suttas, the manner in which people greet the Buddha gives us a hint as to their attitudes and qualities. ", - "dn3:1.10.3": "Note the racial connotations of using _kaṇha_ (“black”) as a slur. The brahmin caste hailed from the (relatively) fair-skinned Indo-Europeans who entered India from the north and held themselves above the dark-skinned natives. ", - "dn3:1.11.2": "Ambaṭṭha is “qualified” (_vusita_) in scripture, but far from “qualified” in spiritual development. _Vusita_ is normally an expression of arahantship: _vusitaṁ brahmacariyaṁ_ (“the spiritual journey has been completed”). ", - "dn3:1.12.6": "The PTS reading _rabhasa_ means “violent, aggressive”. But the commentary reads _bhassa_, explained as “speaking much”. Moreover, the story below does not demonstrate violence. ", - "dn3:1.12.7": "Ambaṭṭha despises the Sakyans as “primitives” (_ibbha_) who do not respect Vedic culture. The word _ibbha_ (“primitive”) stems from a non-Aryan word for “elephant” (_ibha_). It originally referred to the native inhabitants who tamed elephants; see eg. Chāndogya Upaniṣad 1.10. At [snp3.1:18.4]() the Buddha describes his own people as “natives” (_niketino_), those who have a long connection with the land. ", - "dn3:1.14.2": "The Buddha’s use of _āyasmā_ is noteworthy here: he is taking a conciliatory tone. ", - "dn3:1.15.5": "_Kaṇhāyana_ means “descendant of Kaṇha”. ", - "dn3:1.15.6": "Normally I take _ayyaputta_ as a simple honorific, but here the sense is not that the Sakyans were the masters, but were descended from them. ", - "dn3:1.15.7": "Okkāka (Sanskrit Ikṣvāku) was the legendary son of the first man, Manu, and the founder of the solar dynasty of Kosala. It is a Munda name, which may be associated with the introduction of cane sugar (_ikṣuḥ_) from eastern Asia, a theory endorsed by the 9th century Jain scholar Jinasena (Natubhai Shah, *Jainism, the World of Conquerors* 2004, vol. 1, pg. 15). ", - "dn3:1.15.10": "“Teak” is _sāka_, the first of two puns on the Sakyan name. This line identifies them with their northern home in the shadow of the Himalayas, and suggests that harvesting teak was a primary source of wealth. Compare Gilgamesh, for whom Lebanese cedar was the foundation of his royal capital. ", - "dn3:1.15.11": "“Own” is _saka_, the second pun on the Sakyan name. Incest is, of course, common among royal families for exactly the reason stated here. For _sambheda_ in the sense of “dissolving, leaking”, see [an2.9:1.5]() = [dn26:20.2](), [an5.103:6.4](), [an10.45:4.1](). ", - "dn3:1.15.13": "For this sense of _sammati_, see [sn11.9](), [sn11.10](). ", - "dn3:1.15.17": "This draws on both the puns above. But the commentary also explains _sakya_ here as “capable” (_samatthā, paṭibalā_) in reference to their survival against all odds, thus connecting Sakya with _sakka_ (“able”). ", - "dn3:1.16.1": "Vedic _dāsa_ (“slave, bondservant”) refers to the “dark-wombed” (_kṛṣṇayoni_, Rig Veda 2.20.7) foes of the Aryan peoples (Rig Veda 10.22.8) who upon defeat were enslaved (Rig Veda 10.62.10). The name _disā_ therefore probably means “foe” (Sanskrit _dviṣa_). ", - "dn3:1.16.2": "The passage wavers between treating _kaṇha_ (Sanskrit _kṛṣṇa_, i.e. Krishna) as a personal name, a description, and a word for a goblin. I try to capture this ambiguity by using variations of “black boy”. Note that the text does not say who the father was. | The passage does not say who the father was. According to Arthaśāstra 3.13, a female slave is protected against sexual harassment by the master, but should she have a child by him, both mother and child are to be set free, and if the sex was not consensual, he must pay her a fine. ", + "dn3:1.10.3": "Note the racial connotations of using kaṇha (“black”) as a slur. The brahmin caste hailed from the (relatively) fair-skinned Indo-Europeans who entered India from the north and held themselves above the dark-skinned natives. ", + "dn3:1.11.2": "Ambaṭṭha is “qualified” (vusita) in scripture, but far from “qualified” in spiritual development. Vusita is normally an expression of arahantship: vusitaṁ brahmacariyaṁ (“the spiritual journey has been completed”). ", + "dn3:1.12.6": "The PTS reading rabhasa means “violent, aggressive”. But the commentary reads bhassa, explained as “speaking much”. Moreover, the story below does not demonstrate violence. ", + "dn3:1.12.7": "Ambaṭṭha despises the Sakyans as “primitives” (ibbha) who do not respect Vedic culture. The word ibbha (“primitive”) stems from a non-Aryan word for “elephant” (ibha). It originally referred to the native inhabitants who tamed elephants; see eg. Chāndogya Upaniṣad 1.10. At Snp 3.1:18.4 the Buddha describes his own people as “natives” (niketino), those who have a long connection with the land. ", + "dn3:1.14.2": "The Buddha’s use of āyasmā is noteworthy here: he is taking a conciliatory tone. ", + "dn3:1.15.5": "Kaṇhāyana means “descendant of Kaṇha”. ", + "dn3:1.15.6": "Normally I take ayyaputta as a simple honorific, but here the sense is not that the Sakyans were the masters, but were descended from them. ", + "dn3:1.15.7": "Okkāka (Sanskrit Ikṣvāku) was the legendary son of the first man, Manu, and the founder of the solar dynasty of Kosala. It is a Munda name, which may be associated with the introduction of cane sugar (ikṣuḥ) from eastern Asia, a theory endorsed by the 9th century Jain scholar Jinasena (Natubhai Shah, Jainism, the World of Conquerors 2004, vol. 1, pg. 15). ", + "dn3:1.15.10": "“Teak” is sāka, the first of two puns on the Sakyan name. This line identifies them with their northern home in the shadow of the Himalayas, and suggests that harvesting teak was a primary source of wealth. Compare Gilgamesh, for whom Lebanese cedar was the foundation of his royal capital. ", + "dn3:1.15.11": "“Own” is saka, the second pun on the Sakyan name. Incest is, of course, common among royal families for exactly the reason stated here. For sambheda in the sense of “dissolving, leaking”, see AN 2.9:1.5 = DN 26:20.2, AN 5.103:6.4, AN 10.45:4.1. ", + "dn3:1.15.13": "For this sense of sammati, see SN 11.9, SN 11.10. ", + "dn3:1.15.17": "This draws on both the puns above. But the commentary also explains sakya here as “capable” (samatthā, paṭibalā) in reference to their survival against all odds, thus connecting Sakya with sakka (“able”). ", + "dn3:1.16.1": "Vedic dāsa (“slave, bondservant”) refers to the “dark-wombed” (kṛṣṇayoni, Rig Veda 2.20.7) foes of the Aryan peoples (Rig Veda 10.22.8) who upon defeat were enslaved (Rig Veda 10.62.10). The name disā therefore probably means “foe” (Sanskrit dviṣa). ", + "dn3:1.16.2": "The passage wavers between treating kaṇha (Sanskrit kṛṣṇa, i.e. Krishna) as a personal name, a description, and a word for a goblin. I try to capture this ambiguity by using variations of “black boy”. Note that the text does not say who the father was. | The passage does not say who the father was. According to Arthaśāstra 3.13, a female slave is protected against sexual harassment by the master, but should she have a child by him, both mother and child are to be set free, and if the sex was not consensual, he must pay her a fine. ", "dn3:1.16.4": "Like Siddhattha, he spoke as soon as he was born. The boy was no common child, but had a larger destiny. His words are a dramatic contrast with Siddhattha’s words of confident proclamation, and his birth which was devoid of filth or impurity. ", "dn3:1.17.2": "Lineage was important to brahmins, but the Brāhmaṇa and Upaniṣad literature shows that, as here, many were more concerned with conduct and wisdom than with birth. ", "dn3:1.20.3": "This is a conventional threat, inherited from Vedic texts. ", "dn3:1.20.5": "In his rhetorical jousting with contentious brahmins, the Buddha often displayed his detailed knowledge of their doctrines. ", - "dn3:1.21.1": "Vajirapāṇī (“lightning-bolt in hand”) only appears here and in the parallel passage at [mn35:14.1](). The commentary identifies him with Sakka. Much later, Mahayana texts adopted the name for a fierce Bodhisattva who was protector of the Dhamma. ", + "dn3:1.21.1": "Vajirapāṇī (“lightning-bolt in hand”) only appears here and in the parallel passage at MN 35:14.1. The commentary identifies him with Sakka. Much later, Mahayana texts adopted the name for a fierce Bodhisattva who was protector of the Dhamma. ", "dn3:1.23.5": "The contemptuous senses of “black boy” represent the conservative brahmanical view, presented not as endorsement, but as a rhetorical means to undermine Ambaṭṭha’s pride. The Buddha now shows how a man of a supposedly low birth rose to great spiritual eminence. ", - "dn3:1.23.6": "“Divine Spell” is _brahmamanta_, a term of unique occurrence in Pali. In modern Hinduism it is used for a verse of praise for Brahmā, but that is not what is meant here. Kaṇha is one of several “dark hermits” who accrued mighty and lineage-busting powers in the south. ", + "dn3:1.23.6": "“Divine Spell” is brahmamanta, a term of unique occurrence in Pali. In modern Hinduism it is used for a verse of praise for Brahmā, but that is not what is meant here. Kaṇha is one of several “dark hermits” who accrued mighty and lineage-busting powers in the south. ", "dn3:1.23.8": "The stories of the Hindu deity Krishna and the Kaṇha of this story share some details in common, while other details differ. Most of the similarities are too generic to establish any historical connection. But Krishna won the hand of his seventh wife Lakṣmaṇā, also known as Madrī, at an archery contest. This detail is too precise to be a coincidence, and proves there must be some shared basis between the two figures. ", "dn3:1.23.13": "This draws on the ancient belief that the king’s acts affect the natural order of things. ", "dn3:1.23.16": "This sequence seems to be an etiological myth explaining certain rites of kingship and succession, providing an origin story for this prayer. ", "dn3:1.23.17": "National prosperity is ensured through symbolic regicide. This example was omitted from Frazer’s accounts of such substitute sacrifices. Here there is a double substitution: the prince substitutes for the king, then a threat substitutes for the act of killing. This suggests that, even from the legendary perspective of this story within a story, the rite was an ancient one that had evolved through multiple stages. ", "dn3:1.23.18": "The use of the bare personal name for the king is unusual. ", - "dn3:1.23.21": "“Divine punishment” is _brahmadaṇḍa_, harking back to the Divine Spell (_brahmamantra_). The Buddha had his own version of the _brahmadaṇḍa_, which was to give the silent treatment ([dn16:6.4.1]()). ", - "dn3:1.24.10": "In [mn56:19.2]() _āvaṭa_/_anāvaṭa_ is used in reference to Upāli “shutting his gate” against the Jains and opening it for the Buddhists. In [dn17:1.23.2]() _anāvaṭa_ means “open to the public”. ", + "dn3:1.23.21": "“Divine punishment” is brahmadaṇḍa, harking back to the Divine Spell (brahmamantra). The Buddha had his own version of the brahmadaṇḍa, which was to give the silent treatment (DN 16:6.4.1). ", + "dn3:1.24.10": "In MN 56:19.2 āvaṭa/anāvaṭa is used in reference to Upāli “shutting his gate” against the Jains and opening it for the Buddhists. In DN 17:1.23.2 anāvaṭa means “open to the public”. ", "dn3:1.27.4": "", - "dn3:1.28.1": "Sanaṅkumāra (“Everyoung”) became a Hindu deity closely associated with the worship of Krishna. He first appears in the seventh chapter of the Chāndogya Upaniṣad. There he teaches the learned Nārada what lies beyond the mere surface of words (_nāma_) by giving a progressive meditation that ultimately reveals the highest Self. Thus he is a perfect foil for Ambaṭṭha. ", + "dn3:1.28.1": "Sanaṅkumāra (“Everyoung”) became a Hindu deity closely associated with the worship of Krishna. He first appears in the seventh chapter of the Chāndogya Upaniṣad. There he teaches the learned Nārada what lies beyond the mere surface of words (nāma) by giving a progressive meditation that ultimately reveals the highest Self. Thus he is a perfect foil for Ambaṭṭha. ", "dn3:2.1.1": "To his credit, after that thorough humiliation, Ambaṭṭha is ready to learn. ", - "dn3:2.1.2": "Reading _anuttarāya vijjācaraṇasampadāya_ as locative, in agreement with _yattha_ below. ", + "dn3:2.1.2": "Reading anuttarāya vijjācaraṇasampadāya as locative, in agreement with yattha below. ", "dn3:2.1.7": "The Buddha emphasizes that his “knowledge and conduct” rejects the notion of birth that is so essential to Brahmanism. ", - "dn3:2.2.7": "The Pali text abbreviates the gradual training in this sutta and those that follow. The reader is expected to understand it as in [dn2](). Note, however, that the suttas sometimes have small differences in their perspective that make reconstruction tricky. ", - "dn3:2.3.1": "In later Theravada, _apāyamukha_ refers to deeds that cause rebirth in lower realms. However this does not apply in the early texts; the acts described here are not evil. Rather, it means an “opening” (_mukha_) for “departure” (_apāya_). ", + "dn3:2.2.7": "The Pali text abbreviates the gradual training in this sutta and those that follow. The reader is expected to understand it as in DN 2. Note, however, that the suttas sometimes have small differences in their perspective that make reconstruction tricky. ", + "dn3:2.3.1": "In later Theravada, apāyamukha refers to deeds that cause rebirth in lower realms. However this does not apply in the early texts; the acts described here are not evil. Rather, it means an “opening” (mukha) for “departure” (apāya). ", "dn3:2.3.4": "A common practice of pre-Buddhist hermits, who avoided the slightest harm to plants. Buddhist mendicants may also not harm plants, but they rely on alms and only eat fallen fruit in case of famine. ", - "dn3:2.3.5": "The Buddha inverts Ambaṭṭha’s earlier claim that the other three castes only succeed in serving brahmins ([dn3:1.14.7]()). ", + "dn3:2.3.5": "The Buddha inverts Ambaṭṭha’s earlier claim that the other three castes only succeed in serving brahmins (DN 3:1.14.7). ", "dn3:2.3.8": "They are less strict than the previous ascetics, for they dig the soil and harm the plants. ", - "dn3:2.4.2": "“Tradition” renders _sācariyaka_, “that which stems from one’s own teacher”. ", + "dn3:2.4.2": "“Tradition” renders sācariyaka, “that which stems from one’s own teacher”. ", "dn3:2.5.5": "", "dn3:2.6.3": "This practice is not elsewhere attested in early Pali. ", - "dn3:2.7.2": "_Ugga_ is a rare word whose root sense is “mighty”, but here it must be a noun. Given that it is a military man who consults with the king, I translate as “warrior-chief”. | _Rājañña_ is used occasionally in the suttas; it is an archaic synonym for _khattiya_. ", + "dn3:2.7.2": "Ugga is a rare word whose root sense is “mighty”, but here it must be a noun. Given that it is a military man who consults with the king, I translate as “warrior-chief”. | Rājañña is used occasionally in the suttas; it is an archaic synonym for khattiya. ", "dn3:2.7.6": "Taking this and the next as one sentence, despite the punctuation of the Mahāsaṅgīti text. ", - "dn3:2.8.1": "The “hymns” (_mantā_) are the verses of the Rig Veda. The ten names here all correspond with Vedic authors according to the Brahmanical tradition. Note that in Sanskrit the names of the rishis are distinguished from the lineage holders, which take the patronymic. For example, Bharadvāja is the rishi, the Bhāradvājas are his descendants; Vasiṣṭha is the rishi, the Vāsiṣṭhas are his descendants. Pali texts do not make this distinction, but use the patronymic, although the two forms are not always readily distinguishable. | “Seer” is _isi_ (Sanskrit _ṛṣi_). It is of uncertain etymology, but was taken to mean that they had “seen” the Vedas (_mantradraṣṭa_) or directly “heard” them from Brahmā through divine inspiration, rather than “composing” them like ordinary authors. Here, however, the Buddha says they were “authors” (_kattāro_). The Buddha adopted _isi_ in the sense “enlightened sage”. ", - "dn3:2.10.5": "_Veṭhakanatapassāhi_ is otherwise unattested. At [mn55:12.4]() _veṭhaka_ evidently means “collar”. In the Lokuttaravāda Bhikṣuṇī Vinaya, the brazen nun Thullānandā gets out of the water and wraps herself in a _veṭhaka_, which here seems synonymous with _paṭṭaka_, a strip of cloth. It is allowable if used to tie a basket ([Lo Bi Pn 3](https://suttacentral.net/san-lo-bi-pn3)). _Nata_ is “curve”, _passa_ is “side, flank”. Walshe has “flounces and furbelows”, Rhys Davids has “fringes and furbelows round their loins”. These are prissy descriptions of what is evidently stripper gear. ", - "dn3:2.10.8": "The Buddha calls back to earlier in the sutta, where Ambaṭṭha drove a mare-drawn chariot ([dn3:1.6.1]()). | The verbs here (_vitudenti vitacchenti_) are elsewhere applied to the pecking and slashing of vultures, crows, or hawks ([sn19.1:3.2](), [mn54:16.2](), etc.). The Buddha was disgusted with this maltreatment of the mares. ", + "dn3:2.8.1": "The “hymns” (mantā) are the verses of the Rig Veda. The ten names here all correspond with Vedic authors according to the Brahmanical tradition. Note that in Sanskrit the names of the rishis are distinguished from the lineage holders, which take the patronymic. For example, Bharadvāja is the rishi, the Bhāradvājas are his descendants; Vasiṣṭha is the rishi, the Vāsiṣṭhas are his descendants. Pali texts do not make this distinction, but use the patronymic, although the two forms are not always readily distinguishable. | “Seer” is isi (Sanskrit ṛṣi). It is of uncertain etymology, but was taken to mean that they had “seen” the Vedas (mantradraṣṭa) or directly “heard” them from Brahmā through divine inspiration, rather than “composing” them like ordinary authors. Here, however, the Buddha says they were “authors” (kattāro). The Buddha adopted isi in the sense “enlightened sage”. ", + "dn3:2.10.5": "Veṭhakanatapassāhi is otherwise unattested. At MN 55:12.4 veṭhaka evidently means “collar”. In the Lokuttaravāda Bhikṣuṇī Vinaya, the brazen nun Thullānandā gets out of the water and wraps herself in a veṭhaka, which here seems synonymous with paṭṭaka, a strip of cloth. It is allowable if used to tie a basket (Lo Bi Pn 3). Nata is “curve”, passa is “side, flank”. Walshe has “flounces and furbelows”, Rhys Davids has “fringes and furbelows round their loins”. These are prissy descriptions of what is evidently stripper gear. ", + "dn3:2.10.8": "The Buddha calls back to earlier in the sutta, where Ambaṭṭha drove a mare-drawn chariot (DN 3:1.6.1). | The verbs here (vitudenti vitacchenti) are elsewhere applied to the pecking and slashing of vultures, crows, or hawks (SN 19.1:3.2, MN 54:16.2, etc.). The Buddha was disgusted with this maltreatment of the mares. ", "dn3:2.10.11": "Remembering that Pokkharasādi lived in a wealthy property that was a royal endowment. Just as today, excessive wealth breeds insecurity. ", "dn3:2.10.14": "The Buddha has been hard on Ambaṭṭha, but he is not unfair. He invites the same level of scrutiny for himself. ", "dn3:2.11.1": "This transition occurs nowhere else. ", - "dn3:2.11.3": "Finally he remembers what his teacher Pokkharasādi told him in [dn3:1.5.2](): he will know the Buddha by his marks. ", - "dn3:2.12.5": "This exceedingly strange “miracle” is also found at [mn91:7.1](), [mn92:14.1](), and [snp3.7:11.5](). ", - "dn3:2.15.2": "The diminutive ending for _paṇḍitaka_ is the same as in _samaṇaka_, which Ambaṭṭha used of the Buddha. | For _re_ (“bloody”), compare _cara pi re_ at [Bu Pc 70:1.35](https://suttacentral.net/pli-tv-bu-vb-pc70/en/brahmali#1.35) and _he je kāḷī_ at [mn21:9.13](). Hard as the Buddha was on Ambaṭṭha, his own teacher was harder. ", - "dn3:2.15.3": "Pokkharasādi shows his astuteness, for in many other dialogues the Buddha engaged with brahmins perfectly politely, as he does in the next sutta ([dn4]()). ", + "dn3:2.11.3": "Finally he remembers what his teacher Pokkharasādi told him in DN 3:1.5.2: he will know the Buddha by his marks. ", + "dn3:2.12.5": "This exceedingly strange “miracle” is also found at MN 91:7.1, MN 92:14.1, and Snp 3.7:11.5. ", + "dn3:2.15.2": "The diminutive ending for paṇḍitaka is the same as in samaṇaka, which Ambaṭṭha used of the Buddha. | For re (“bloody”), compare cara pi re at Bu Pc 70:1.35 and he je kāḷī at MN 21:9.13. Hard as the Buddha was on Ambaṭṭha, his own teacher was harder. ", + "dn3:2.15.3": "Pokkharasādi shows his astuteness, for in many other dialogues the Buddha engaged with brahmins perfectly politely, as he does in the next sutta (DN 4). ", "dn3:2.15.4": "Illustrating the lack of restraint of even a senior brahmin teacher. ", "dn3:2.16.3": "Given Pokkharasādi’s mood, this was probably a diplomatic move. ", - "dn3:2.16.4": "_Khādanīya_ and _bhojanīya_ are food categories commonly mentioned in Pali. Etymologically they stem from “hard and soft”. _Bhojanīya_ is defined in [Bu Pc 37:2.1.10](https://suttacentral.net/pli-tv-bu-vb-pc37/en/brahmali#2.1.10) as grain, porridge, flour products, fish, and meat, thus being foods that are typically eaten cooked and “mooshed up” in with the fingers in the bowl. _Khādanīya_ is not so readily defined, being essentially everything not included in other categories. But it would have included such “crunchy” things as fruit and vegetables, which may be eaten uncooked. ", + "dn3:2.16.4": "Khādanīya and bhojanīya are food categories commonly mentioned in Pali. Etymologically they stem from “hard and soft”. Bhojanīya is defined in Bu Pc 37:2.1.10 as grain, porridge, flour products, fish, and meat, thus being foods that are typically eaten cooked and “mooshed up” in with the fingers in the bowl. Khādanīya is not so readily defined, being essentially everything not included in other categories. But it would have included such “crunchy” things as fruit and vegetables, which may be eaten uncooked. ", "dn3:2.17.6": "Pokkharasādi makes sure he hears both sides of the story. ", "dn3:2.17.9": "So far has Ambaṭṭha fallen from the learned sage we were introduced to at the start of the sutta. ", - "dn3:2.17.10": "The Buddha bears no ill will. _Sukhī hotu_ is one of the most recognizable Pali phrases, but in early texts it is spoken only a few times: by the Buddha at [dn21:1.8.8]() and [snp5.1:54.1](); by Punabbasu’s Mother at [sn10.7:10.1](); and by various women at [Bu Ss 5:1.4.8](https://suttacentral.net/pli-tv-bu-vb-ss5/en/brahmali#1.4.8). ", + "dn3:2.17.10": "The Buddha bears no ill will. Sukhī hotu is one of the most recognizable Pali phrases, but in early texts it is spoken only a few times: by the Buddha at DN 21:1.8.8 and Snp 5.1:54.1; by Punabbasu’s Mother at SN 10.7:10.1; and by various women at Bu Ss 5:1.4.8. ", "dn3:2.20.3": "“Robed up” because inside the monastery, monks would normally wear just a lower robe, and would don the upper and (sometimes) outer robes when visiting a layperson’s home. ", "dn3:2.21.2": "While all these teachings feature commonly in the suttas, there is no text that depicts this framework in detail. ", "dn3:2.21.4": "This is the briefest expression of the four noble truths. ", - "dn3:2.21.6": "This indicates that he became a stream-enterer (_sotāpanna_), the first of four stages of Awakening. Such details of personal attainment are typically found in the narrative rather than the teaching attributed to the Buddha, and hence were added by redactors at some point. They vary considerably in different versions. In this case, the parallel at DA 20 says that he became a stream-enterer and later a non-returner. T 20 said that he understood the teaching and went for refuge, and agrees that he became a non-returner before his death. ", + "dn3:2.21.6": "This indicates that he became a stream-enterer (sotāpanna), the first of four stages of Awakening. Such details of personal attainment are typically found in the narrative rather than the teaching attributed to the Buddha, and hence were added by redactors at some point. They vary considerably in different versions. In this case, the parallel at DA 20 says that he became a stream-enterer and later a non-returner. T 20 said that he understood the teaching and went for refuge, and agrees that he became a non-returner before his death. ", "dn3:2.21.7": "This is the insight into universal impermanence and dependent origination. ", - "dn3:2.22.6": "When wandering for alms, mendicants would often roam randomly through the village (_sapadānacārī_). However if an invitation such as this were issued, the mendicant may visit that place for a meal. It was considered a special ascetic practice to refuse such invitations. The same invitation was issued by Lohicca to Mahākaccāna at [sn35.132:14.7](). ", - "dn3:2.22.7": "_Māṇavikā_ is also mentioned at [mn56:27.1]() and [ud2.6:1.3]() of a young married woman; and at [an5.192:8.5]() of a baby being born. Thus it does not seem that it meant “female Brahmanical student”. ", - "dn3:2.22.8": "_Kalyāṇaṁ vuccati_ is a politely ambiguous phrase. It is spoken twice elsewhere in the Pali, and both times the mendicant who said it immediately departed and never returned ([sn41.3:7.13](), [sn41.4:6.7]()). " + "dn3:2.22.6": "When wandering for alms, mendicants would often roam randomly through the village (sapadānacārī). However if an invitation such as this were issued, the mendicant may visit that place for a meal. It was considered a special ascetic practice to refuse such invitations. The same invitation was issued by Lohicca to Mahākaccāna at SN 35.132:14.7. ", + "dn3:2.22.7": "Māṇavikā is also mentioned at MN 56:27.1 and Ud 2.6:1.3 of a young married woman; and at AN 5.192:8.5 of a baby being born. Thus it does not seem that it meant “female Brahmanical student”. ", + "dn3:2.22.8": "Kalyāṇaṁ vuccati is a politely ambiguous phrase. It is spoken twice elsewhere in the Pali, and both times the mendicant who said it immediately departed and never returned (SN 41.3:7.13, SN 41.4:6.7). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn4_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn4_comment-en-sujato.json index 46f1f50d7b1a..dfe721dc5ef3 100644 --- a/comment/en/sujato/sutta/dn/dn4_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn4_comment-en-sujato.json @@ -1,22 +1,22 @@ { - "dn4:1.1": "This sutta shows how the conversion of Pokkharasādi in [dn3]() affected the brahmins as far away as Campā. ", - "dn4:1.2": "Campā is modern Champapur near Bhagalpur in Bihar state, not far from West Bengal. It is near the eastern-most reach of the Buddha’s journeys. Campā was the capital of Aṅga, one of the sixteen “great nations” (_mahājanapadā_). It was a flourishing trade center, and became a sacred city for the Jains. ", - "dn4:1.3": "_Gaggarā_, an onomatopoeic reduplication (“gargle”), is the name of a number of rivers and whirlpools in Sanskrit (cp. the modern Ghaggar River in north-west India). ", - "dn4:1.4": "Here we see how the endowment of _brahmadeyya_ helped the king of Magadha establish his influence over the Aṅgas. ", - "dn4:2.1": "“Householders” (_gahapati_) is literal; it means land owners. Thus the “brahmins and householders” were the wealthy class. ", - "dn4:5.2": "Both the repetition below and the parallel at [mn95:8.3]() include the phrase “it’s appropriate that he comes to see you”. It may have been omitted here by mistake. ", - "dn4:5.6": "_Jātivāda_ is sometimes translated as “doctrine of birth”, but the context here shows this cannot be the case. It refers to the genealogical records that record the family lineage. ", - "dn4:5.11": "For Mahāsaṅgīti _vacchasī_ read _vaccasī_ (Sanskrit _varcasin_), “possessing splendor”. ", + "dn4:1.1": "This sutta shows how the conversion of Pokkharasādi in DN 3 affected the brahmins as far away as Campā. ", + "dn4:1.2": "Campā is modern Champapur near Bhagalpur in Bihar state, not far from West Bengal. It is near the eastern-most reach of the Buddha’s journeys. Campā was the capital of Aṅga, one of the sixteen “great nations” (mahājanapadā). It was a flourishing trade center, and became a sacred city for the Jains. ", + "dn4:1.3": "Gaggarā, an onomatopoeic reduplication (“gargle”), is the name of a number of rivers and whirlpools in Sanskrit (cp. the modern Ghaggar River in north-west India). ", + "dn4:1.4": "Here we see how the endowment of brahmadeyya helped the king of Magadha establish his influence over the Aṅgas. ", + "dn4:2.1": "“Householders” (gahapati) is literal; it means land owners. Thus the “brahmins and householders” were the wealthy class. ", + "dn4:5.2": "Both the repetition below and the parallel at MN 95:8.3 include the phrase “it’s appropriate that he comes to see you”. It may have been omitted here by mistake. ", + "dn4:5.6": "Jātivāda is sometimes translated as “doctrine of birth”, but the context here shows this cannot be the case. It refers to the genealogical records that record the family lineage. ", + "dn4:5.11": "For Mahāsaṅgīti vacchasī read vaccasī (Sanskrit varcasin), “possessing splendor”. ", "dn4:6.10": "Later tradition says that the young Siddhattha sneaked out of his home to avoid creating such a scene, but the early texts say he left despite his parents’ weeping. ", - "dn4:6.16": "In contrast with some of the other ascetics in [dn2](). ", - "dn4:6.24": "This description is applied to the Buddha at [dn5:7.24](), and to the corrupt but superficially charming monks Assaji and Punabbasuka at [Bu Ss 13:1.3.4](https://suttacentral.net/pli-tv-bu-vb-ss13/en/brahmali#1.3.4). ", - "dn4:6.25": "This would be the assemblies of aristocrats, brahmins, householders, and ascetics ([an5.213:3.1]()), rather than the Buddha’s four assemblies of monks, nuns, laymen, and laywomen ([an4.129]()). ", - "dn4:6.28": "_Titthakara_, literally “ford-maker”, is a term restricted to those such as the Buddha who founded a religion, or Mahāvīra who was a major reformer on the same level as a founder. ", - "dn4:6.32": "This sutta must have been before the events of [dn2](), but after those of [dn3](). ", - "dn4:8.5": "Even before he meets him, Soṇadaṇḍa has extensive knowledge of the Buddha and faith in him. It’s also notable how Soṇadaṇḍa gives Pokkharasādi a special status. Perhaps Pokkharasādi told Soṇadaṇḍa of the encounter with Ambaṭṭha in [dn3](), which would explain his hesitation. | Note the use of the term _yoniso_ here, which I render “rational”. The basic meaning of the term is “womb, source”, and it is used to mean “with reason”, which here has the sense “pertinent, relevant”. ", + "dn4:6.16": "In contrast with some of the other ascetics in DN 2. ", + "dn4:6.24": "This description is applied to the Buddha at DN 5:7.24, and to the corrupt but superficially charming monks Assaji and Punabbasuka at Bu Ss 13:1.3.4. ", + "dn4:6.25": "This would be the assemblies of aristocrats, brahmins, householders, and ascetics (AN 5.213:3.1), rather than the Buddha’s four assemblies of monks, nuns, laymen, and laywomen (AN 4.129). ", + "dn4:6.28": "Titthakara, literally “ford-maker”, is a term restricted to those such as the Buddha who founded a religion, or Mahāvīra who was a major reformer on the same level as a founder. ", + "dn4:6.32": "This sutta must have been before the events of DN 2, but after those of DN 3. ", + "dn4:8.5": "Even before he meets him, Soṇadaṇḍa has extensive knowledge of the Buddha and faith in him. It’s also notable how Soṇadaṇḍa gives Pokkharasādi a special status. Perhaps Pokkharasādi told Soṇadaṇḍa of the encounter with Ambaṭṭha in DN 3, which would explain his hesitation. | Note the use of the term yoniso here, which I render “rational”. The basic meaning of the term is “womb, source”, and it is used to mean “with reason”, which here has the sense “pertinent, relevant”. ", "dn4:9.1": "For all his previous avowal of faith, Soṇadaṇḍa is merely polite, not reverential. This foreshadows the ending. ", "dn4:11.3": "The Buddha goes out of his way to make him comfortable. Soṇadaṇḍa is nervous and overly eager to please, but he is not contemptuous and grinding a personal ax like Ambaṭṭha. ", - "dn4:13.9": "_Suja_ (Sanskrit _sruc_) was a large wooden ladle for pouring ghee on to the sacred flame. ", + "dn4:13.9": "Suja (Sanskrit sruc) was a large wooden ladle for pouring ghee on to the sacred flame. ", "dn4:14.1": "The Buddha uses “Socratic method”. He has the other person articulate a view, then leads them to refine their view, leading to a clearer vision of the truth. ", "dn4:22.1": "When the Buddha convinces Soṇadaṇḍa, he does not crow over it or take pleasure in his discomfort, but praises his wisdom and affirms his conclusions. ", "dn4:22.10": "The Buddha has taken pains to establish common ground, but Soṇadaṇḍa’s description of wisdom is lacking, so the Buddha prompts a deeper inquiry. ", diff --git a/comment/en/sujato/sutta/dn/dn5_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn5_comment-en-sujato.json index 9f33e4aa545b..d506821539e6 100644 --- a/comment/en/sujato/sutta/dn/dn5_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn5_comment-en-sujato.json @@ -1,44 +1,44 @@ { "dn5:1.1": "When asked about sacrifice, the Buddha tells a story of how a king was persuaded to forgo cruelty and institute a constructive social policy of welfare instead. ", "dn5:1.2": "Khāṇumata is only mentioned here. It means “stumpy”, perhaps indicating that it was, or had recently been, a rough out-of-the-way place. ", - "dn5:1.3": "Apparently not the same place as the Ambalaṭṭhikā of [dn1:1.2.1](), which, unlike this place, was a “royal rest house”. ", + "dn5:1.3": "Apparently not the same place as the Ambalaṭṭhikā of DN 1:1.2.1, which, unlike this place, was a “royal rest house”. ", "dn5:1.4": "Like the town Khāṇumata, the brahmin Kūṭadanta appears only here. His name means “pointy teeth”, but there is no evidence that he was a vampire. ", - "dn5:1.6": "At [snp2.7:26.1](), the sacrifice of cows in particular was said to be the nadir of decline for brahmins. When similar sacrifices are described elsewhere in the canon, the number is five hundred rather than seven hundred ([sn3.9:1.2](), [an7.47:1.2]()). ", - "dn5:4.3": "News of the Buddha had spread in Brahmanical circles. In [dn3]() we saw the Buddha use his rhetorical technique of adapting his teaching to reframe Brahmanical doctrines in order to establish a common ground. Here we see the downside to such techniques, as the details of the reframing have been lost. ", + "dn5:1.6": "At Snp 2.7:26.1, the sacrifice of cows in particular was said to be the nadir of decline for brahmins. When similar sacrifices are described elsewhere in the canon, the number is five hundred rather than seven hundred (SN 3.9:1.2, AN 7.47:1.2). ", + "dn5:4.3": "News of the Buddha had spread in Brahmanical circles. In DN 3 we saw the Buddha use his rhetorical technique of adapting his teaching to reframe Brahmanical doctrines in order to establish a common ground. Here we see the downside to such techniques, as the details of the reframing have been lost. ", "dn5:4.6": "No such sacrifice has been identified in Brahmanical texts. ", "dn5:9.7": "Kūṭadanta’s proposal that the Buddha advise him on the sacrifice of 700 animals is outrageous. Nonetheless, the Buddha responds politely since Kūṭadanta is being polite. It is possible to read the vast complex of Vedic ritual and theory as a structure built to contain the guilt of killing. ", - "dn5:10.1": "Mahāvijita means “Great Dominion”. He seems to be only known from this story. The idiom _bhūtapubbaṁ_ (literally “so it was in the past”) introduces legendary narratives of usually dubious historicity, like the English idiom “once upon a time”. ", + "dn5:10.1": "Mahāvijita means “Great Dominion”. He seems to be only known from this story. The idiom bhūtapubbaṁ (literally “so it was in the past”) introduces legendary narratives of usually dubious historicity, like the English idiom “once upon a time”. ", "dn5:10.2": "In the Pali, meaningful thoughts often occur to people when withdrawn in seclusion. This doesn’t necessary mean they were in formal meditation. ", "dn5:10.3": "The great sacrifices, especially the horse sacrifice, ensured royal authority. Their very scale and wastefulness showed off the wealth of the king. ", - "dn5:10.4": "“High priest” is _purohita_. He was a family chaplain advising and consecrating the royal family. The closeness of the relationship is shown by the fact that the royal family would take the lineage name of the _purohita_. ", + "dn5:10.4": "“High priest” is purohita. He was a family chaplain advising and consecrating the royal family. The closeness of the relationship is shown by the fact that the royal family would take the lineage name of the purohita. ", "dn5:11.2": "Then, as today, government policy was driven by the perception of rising crime rate. This whole passage is one of the Buddha’s most important statements on public policy. It is expressed through storytelling, giving a good example of how myths were invoked as rationales for current policy. ", - "dn5:11.3": "“Taxes” is _bali_. He would have had to press his people for the extra funds to hold the sacrifice. ", + "dn5:11.3": "“Taxes” is bali. He would have had to press his people for the extra funds to hold the sacrifice. ", "dn5:11.6": "The priest knows that the king will respond better to a pragmatic argument than a moral one. As always, the Buddha looks to eradicating the cause, not the symptom. ", "dn5:11.7": "Effective social policy requires a forward-thinking plan, not just reacting to grievances. ", "dn5:11.8": "The king should spend his own resources to support his citizens in the various occupations. ", "dn5:11.11": "Here the priest identifies a fundamental cause of social unrest and disorder. ", "dn5:11.12": "The king spends out of pocket, but the economy flourishes, so tax revenues increase even though he has not raised taxes. This is the essence of Keynesian economic theory. ", - "dn5:11.13": "_Khema_ means a place of safety and sanctuary, where both humans and animals have no fear. ", + "dn5:11.13": "Khema means a place of safety and sanctuary, where both humans and animals have no fear. ", "dn5:11.14": "A good leader listens to advice. ", - "dn5:12.9": "“Consenting factions” is _anumatipakkhā_. The king governs with the consent of his people, although only the landowning classes are considered. ", + "dn5:12.9": "“Consenting factions” is anumatipakkhā. The king governs with the consent of his people, although only the landowning classes are considered. ", "dn5:13.1": "Royal authority is not based just on birth, conquest, ritual, or power, but on quality of character. ", - "dn5:13.5": "Read _sahati_ (“prevails”) over the several variants. ", + "dn5:13.5": "Read sahati (“prevails”) over the several variants. ", "dn5:13.7": "Showing the importance of comprehension over blind adherence to tradition. ", "dn5:13.9": "Meditators focus on the present, but that does not mean they cannot think about the past or future; it just means they are not trapped in useless thoughts. ", - "dn5:14.1": "These are four of the five qualities that Soṇadaṇḍa identifies as the qualities of a brahmin at [dn4:13.2](). Missing is appearance, which is the first factor that Soṇadaṇḍa admits is unnecessary. ", - "dn5:15.3": "Compare the three factors of a donor’s mind-state at [an6.37:2.4](). ", + "dn5:14.1": "These are four of the five qualities that Soṇadaṇḍa identifies as the qualities of a brahmin at DN 4:13.2. Missing is appearance, which is the first factor that Soṇadaṇḍa admits is unnecessary. ", + "dn5:15.3": "Compare the three factors of a donor’s mind-state at AN 6.37:2.4. ", "dn5:16.1": "What a recipient does with a gift is beyond the donor’s control. ", - "dn5:16.4": "PTS edition acknowledges _sajjata_ only as a variant reading, but it is in the commentary, so should be accepted in the text. It is from √_sajj_ (relinquish). ", + "dn5:16.4": "PTS edition acknowledges sajjata only as a variant reading, but it is in the commentary, so should be accepted in the text. It is from √sajj (relinquish). ", "dn5:17.3": "Another lesson in leadership: the importance of communication. ", "dn5:18.3": "A leader gets results through inspiration, not fear. ", "dn5:18.5": "These were regarded as valuable yet harmless products. ", "dn5:19.2": "The king’s generosity and sincerity brings out the best in the others. ", "dn5:21.1": "Here ends the Buddha’s legendary account of the past. ", "dn5:21.3": "The other brahmins are satisfied, but Kūṭadanta senses there is more to it. ", - "dn5:21.10": "“So I have heard” is _evaṁ me sutaṁ_, the standard opening for Buddhist suttas. This tag was used to indicate that the speaker was not present at the events, but “heard” about them. ", + "dn5:21.10": "“So I have heard” is evaṁ me sutaṁ, the standard opening for Buddhist suttas. This tag was used to indicate that the speaker was not present at the events, but “heard” about them. ", "dn5:21.16": "This qualifies the story of Mahāvijita as an early canonical Jātaka. There are a small number of such stories in the early suttas, only some of which overlap with the later Jātaka collections, the story of Mahāvijita not being among them. ", "dn5:22.1": "Kūṭadanta is hoping for a better return on his investment. Throughout the suttas, we find a strain of what might be called “spiritual economics”. ", - "dn5:22.4": "Mentioned in a similar context at [an4.40:2.2](). ", + "dn5:22.4": "Mentioned in a similar context at AN 4.40:2.2. ", "dn5:23.4": "This contradicts the description given above. ", "dn5:24.4": "This means that the dwelling could be used by any Saṅgha member, as opposed to being given to a particular monastic or group. The gift of a dwelling is regarded as the best kind of offering to the Saṅgha. ", "dn5:26.5": "Thus far the Buddha has described the regular practice of a Buddhist lay person. ", diff --git a/comment/en/sujato/sutta/dn/dn6_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn6_comment-en-sujato.json index 20671c5b6380..d57369076aae 100644 --- a/comment/en/sujato/sutta/dn/dn6_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn6_comment-en-sujato.json @@ -1,27 +1,27 @@ { "dn6:1.2": "Lying some 60 kilometers north of Pāṭaliputra (Patna), Vesālī was the largest city in the Vajji Federation, a republican league in the region north of the Ganges. ", - "dn6:1.3": "In the earlier suttas of this chapter, we have seen how news of the Buddha spread, evidently following Pokkharasādi’s conversion. Here we see an example of the kind of meeting at which such news would be discussed. | The phrase “brahmin emissaries” (_brāhmaṇadūtā_) does not seem to occur elsewhere and is not explained in the commentary. Perhaps they were emissaries of the kings, meeting in a neutral location. Or perhaps they were emissaries of their respective communities of brahmins. ", + "dn6:1.3": "In the earlier suttas of this chapter, we have seen how news of the Buddha spread, evidently following Pokkharasādi’s conversion. Here we see an example of the kind of meeting at which such news would be discussed. | The phrase “brahmin emissaries” (brāhmaṇadūtā) does not seem to occur elsewhere and is not explained in the commentary. Perhaps they were emissaries of the kings, meeting in a neutral location. Or perhaps they were emissaries of their respective communities of brahmins. ", "dn6:1.5": "This monastery features prominently as the Buddha’s usual place of residence near Vesālī. ", "dn6:2.2": "", - "dn6:2.6": "At some times the Buddha would go on retreat and ask that no-one visit him except to bring food; this sometimes happened at the Great Wood ([sn54.9:2.1]()). He also had the habit of withdrawing into the wood itself for meditation ([an5.58:1.3]()). At this time, however, he was simply staying in a nearby hut, so it seems Nāgita is being over-zealous. ", - "dn6:3.1": "Oṭṭhaddha mean “hare-lip” and is evidently a nickname or epithet. Throughout, the Buddha refers to him by his personal name, Mahāli. And it is under that name we meet him again in [sn11.13]() and [sn22.60](). | The Licchavis, whose name is derived from “bear”, dominated the Vajji Federation. Note that the Mahāsaṅgīti edition here spells the masculine singular as _licchavī_, whereas normally it is _licchavi_. ", - "dn6:4.2": "Kassapa is Nāgita’s clan name; either he was a brahmin or a _khattiya_ whose family chaplain (_purohita_) was a Kassapa. ", + "dn6:2.6": "At some times the Buddha would go on retreat and ask that no-one visit him except to bring food; this sometimes happened at the Great Wood (SN 54.9:2.1). He also had the habit of withdrawing into the wood itself for meditation (AN 5.58:1.3). At this time, however, he was simply staying in a nearby hut, so it seems Nāgita is being over-zealous. ", + "dn6:3.1": "Oṭṭhaddha mean “hare-lip” and is evidently a nickname or epithet. Throughout, the Buddha refers to him by his personal name, Mahāli. And it is under that name we meet him again in SN 11.13 and SN 22.60. | The Licchavis, whose name is derived from “bear”, dominated the Vajji Federation. Note that the Mahāsaṅgīti edition here spells the masculine singular as licchavī, whereas normally it is licchavi. ", + "dn6:4.2": "Kassapa is Nāgita’s clan name; either he was a brahmin or a khattiya whose family chaplain (purohita) was a Kassapa. ", "dn6:4.3": "In trying to protect the Buddha, Nāgita was inflexible and lacking compassion. When given good advice by Sīha, he responded gracelessly, fobbing off responsibility to a junior. No wonder he was replaced by Ānanda. ", "dn6:4.9": "This is still a common place for forest monks to receive guests. ", "dn6:5.1": "This is the last we hear of these emissaries. ", - "dn6:5.3": "Sunakkhatta features in several suttas, through which his journey may be traced. In [mn105]() he meets the Buddha and gains faith; here in [dn6]() he is becoming dissatisfied; in [dn24]() he rejects the Buddha; and in [mn12]() he attacks the Buddha after disrobing. ", + "dn6:5.3": "Sunakkhatta features in several suttas, through which his journey may be traced. In MN 105 he meets the Buddha and gains faith; here in DN 6 he is becoming dissatisfied; in DN 24 he rejects the Buddha; and in MN 12 he attacks the Buddha after disrobing. ", "dn6:5.4": "This refers to “clairvoyance” and “clairaudience”, sometimes translated as the “divine eye” and “divine ear”. Despite being included in the Gradual Training, they are not a goal of Buddhist practice. Rather, they are unnecessary but potentially useful, as they reveal dimensions of being inaccessible to ordinary consciousness. Sunakkhatta, however, was evidently just interested in having pleasant supersensory experiences. ", "dn6:5.7": "This must have wounded his pride. ", "dn6:6.2": "This description of meditation is unique in the Pali canon. The Buddha answers Mahāli’s question directly, even though the premise betrays Sunakkhatta’s limited understanding. When a questioner is sincere, answering directly shows respect and builds trust. ", "dn6:12.2": "Having directly answered the original question, the Buddha reframed the issue on request. ", - "dn6:13.2": "This is the first description of the four stages of awakening which are featured throughout the Pali canon. The three fetters are identity view, doubt, and misapprehension of precepts and observances ([mn2:11.3]()). ", - "dn6:13.6": "The five lower fetters are the three mentioned above, plus sensual desire and ill will ([an10.13:1.5]()). This is the non-returner, who spends their last life in an exalted Brahmā realm. | A “spontaneous” rebirth is one that occurs without gestation in the womb, like most _devas_, or for that matter, Boltzmann brains. ", - "dn6:13.8": "This is the arahant, the “worthy” or “perfected” one. Elsewhere it is said they abandon the five higher fetters: desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance ([an10.13:2.2]()). ", - "dn6:14.4": "This is the most fundamental of the Buddha’s teachings on the path, declared in his first sermon ([sn56.11]()). It reappears in [dn8:13.5](), [dn19:61.7](), and [dn22:21.2](). ", - "dn6:14.5": "The eight factors map roughly on to the Gradual Training thus: hearing the Dhamma gives rise to right view; the choice to renounce is right thought; ethics includes right speech, action, and livelihood; undertaking seclusion and sense restraint is right effort; developing meditation is right mindfulness; and gaining the four _jhānas_ is right immersion. Realization of the Dhamma completes the circle by deepening conceptual right view to liberating insight. Sometimes this is expressed by adding two further factors, right knowledge and right liberation. ", - "dn6:15.1": "The Buddha retells the events recorded in the next sutta, [dn7](). ", - "dn6:15.3": "Muṇḍiya means “shaven one”; his name is spelled Mandissa in some manuscripts. He appears only in this passage. Jāliya returns in [dn24:2.4.1](), which recounts the farcical events following Sunakkhatta’s disrobal. There he takes the Buddha’s part against the delusional Pāṭikaputta favored by Sunakkhatta. ", - "dn6:15.5": "The term “soul” (_jīva_) was favored by the _samaṇas_, as opposed to the “self” (_attā_) of the brahmins. Both are rejected by the Buddha as forms of “metaphysical” self: they postulate the absolute, eternal existence of entities that cannot be established empirically. The repeated demonstrative pronouns (_taṁ jīvaṁ taṁ sarīraṁ_) assert an emphatic identity. ", + "dn6:13.2": "This is the first description of the four stages of awakening which are featured throughout the Pali canon. The three fetters are identity view, doubt, and misapprehension of precepts and observances (MN 2:11.3). ", + "dn6:13.6": "The five lower fetters are the three mentioned above, plus sensual desire and ill will (AN 10.13:1.5). This is the non-returner, who spends their last life in an exalted Brahmā realm. | A “spontaneous” rebirth is one that occurs without gestation in the womb, like most devas, or for that matter, Boltzmann brains. ", + "dn6:13.8": "This is the arahant, the “worthy” or “perfected” one. Elsewhere it is said they abandon the five higher fetters: desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance (AN 10.13:2.2). ", + "dn6:14.4": "This is the most fundamental of the Buddha’s teachings on the path, declared in his first sermon (SN 56.11). It reappears in DN 8:13.5, DN 19:61.7, and DN 22:21.2. ", + "dn6:14.5": "The eight factors map roughly on to the Gradual Training thus: hearing the Dhamma gives rise to right view; the choice to renounce is right thought; ethics includes right speech, action, and livelihood; undertaking seclusion and sense restraint is right effort; developing meditation is right mindfulness; and gaining the four jhānas is right immersion. Realization of the Dhamma completes the circle by deepening conceptual right view to liberating insight. Sometimes this is expressed by adding two further factors, right knowledge and right liberation. ", + "dn6:15.1": "The Buddha retells the events recorded in the next sutta, DN 7. ", + "dn6:15.3": "Muṇḍiya means “shaven one”; his name is spelled Mandissa in some manuscripts. He appears only in this passage. Jāliya returns in DN 24:2.4.1, which recounts the farcical events following Sunakkhatta’s disrobal. There he takes the Buddha’s part against the delusional Pāṭikaputta favored by Sunakkhatta. ", + "dn6:15.5": "The term “soul” (jīva) was favored by the samaṇas, as opposed to the “self” (attā) of the brahmins. Both are rejected by the Buddha as forms of “metaphysical” self: they postulate the absolute, eternal existence of entities that cannot be established empirically. The repeated demonstrative pronouns (taṁ jīvaṁ taṁ sarīraṁ) assert an emphatic identity. ", "dn6:16.10": "They evidently believed that the experience of jhāna would grant insight into this dilemma. But it is a loaded question: it assumes that the soul is real and that what needs determining is its relation to the body. ", "dn6:19.4": "Until this point, none of the experiences described are fundamentally incompatible with the notion of an eternal metaphysical self. Buddhists believe that non-Buddhists, before and after the Buddha, are quite capable of realizing such states. However, they would tend to interpret them in line with their previous beliefs, thus reinforcing their theories of self. Faced with the end of all rebirth, however, no theory of eternal self can stand. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn7_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn7_comment-en-sujato.json index f94906d85816..0dba72a130a9 100644 --- a/comment/en/sujato/sutta/dn/dn7_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn7_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "dn7:1.2": "This sutta depicts the events that were subsequently related by the Buddha in the previous sutta, [dn6](). " + "dn7:1.2": "This sutta depicts the events that were subsequently related by the Buddha in the previous sutta, DN 6. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn8_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn8_comment-en-sujato.json index 058d8a74f40c..87756c04573f 100644 --- a/comment/en/sujato/sutta/dn/dn8_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn8_comment-en-sujato.json @@ -1,33 +1,33 @@ { - "dn8:1.2": "Ujuñña was a Kosalan town at which King Pasenadi visited the Buddha in [mn90](). | “Deer parks” were nature reservations where the animals were safe from hunters. ", - "dn8:1.3": "Naked ascetics are still found in India today. Some Jains went naked, but if he were a Jain he would have been introduced as such. Kassapa is an ancient clan name of the brahmins, and we meet four naked ascetics named Kassapa in the canon (here, [sn12.17](), [sn41.9](), and [mn124]()). They cannot be the same person, for at the end of each account it is said they went forth and attained arahantship. ", - "dn8:2.2": "In his first sermon, the Buddha rejected extremes of self-mortification. There the term was _attakilamatha_ (“self-mortification”), whereas here it is _tapas_ (“heat, burning, fervor”). These refer to the same practices, but _tapas_ points to the fervent ardor of the practitioner, generating an inner heat that “burns off” the corrupting traces of _kamma_ and defilements. This topic is also discussed in [an10.94](). ", + "dn8:1.2": "Ujuñña was a Kosalan town at which King Pasenadi visited the Buddha in MN 90. | “Deer parks” were nature reservations where the animals were safe from hunters. ", + "dn8:1.3": "Naked ascetics are still found in India today. Some Jains went naked, but if he were a Jain he would have been introduced as such. Kassapa is an ancient clan name of the brahmins, and we meet four naked ascetics named Kassapa in the canon (here, SN 12.17, SN 41.9, and MN 124). They cannot be the same person, for at the end of each account it is said they went forth and attained arahantship. ", + "dn8:2.2": "In his first sermon, the Buddha rejected extremes of self-mortification. There the term was attakilamatha (“self-mortification”), whereas here it is tapas (“heat, burning, fervor”). These refer to the same practices, but tapas points to the fervent ardor of the practitioner, generating an inner heat that “burns off” the corrupting traces of kamma and defilements. This topic is also discussed in AN 10.94. ", "dn8:3.3": "While the self-mortification itself may be useless, the person who practices it may have other good qualities. The Buddha is cautioning against rash judgement. ", "dn8:3.4": "", "dn8:5.2": "Again we see the Buddha’s preferred method of establishing common ground first, then building an argument from there. ", "dn8:5.5": "Rather than logical hair-splitting, the Buddha recommends looking at a person’s conduct. ", "dn8:6.4": "", - "dn8:13.2": "Here _-va_ has an exclusive sense (= _eva_). Compare [dhp274](): _eseva maggo natthañño_ (“This is the path, there is no other”). ", - "dn8:13.7": "Compare [dn16:5.27.1](). ", - "dn8:14.2": "What follows is a description of ascetic practices undertaken by the Jains and similar groups. | The phrase “course of fervent mortification” (_tapopakkama_) is unique to this sutta. _Pakkama_ means “stepping out”. ", + "dn8:13.2": "Here -va has an exclusive sense (= eva). Compare Dhp 274: eseva maggo natthañño (“This is the path, there is no other”). ", + "dn8:13.7": "Compare DN 16:5.27.1. ", + "dn8:14.2": "What follows is a description of ascetic practices undertaken by the Jains and similar groups. | The phrase “course of fervent mortification” (tapopakkama) is unique to this sutta. Pakkama means “stepping out”. ", "dn8:14.3": "Buddhist mendicants may not receive food in their hands, nor lick them while eating. Followers of the practices listed here would have walked steadily and randomly for alms, accepting only what was given at the time. ", - "dn8:14.4": "Keeping sheep (_eḷaka_, for slaughter) goes against the Jain principle of non-violence, as does keeping weapons (_daṇḍa_). | A _musala_ often means “pestle”, but it can also be a “shovel”; at [mn81:18.12]() it is regarded as a virtue to not use one to dig the soil (which is regarded as being alive in Jainism). | _Thusodaka_ is evidently a liquor fermented from grain, “beer”. ", + "dn8:14.4": "Keeping sheep (eḷaka, for slaughter) goes against the Jain principle of non-violence, as does keeping weapons (daṇḍa). | A musala often means “pestle”, but it can also be a “shovel”; at MN 81:18.12 it is regarded as a virtue to not use one to dig the soil (which is regarded as being alive in Jainism). | Thusodaka is evidently a liquor fermented from grain, “beer”. ", "dn8:14.9": "It is not easy to meaningfully distinguish the various kinds of grain. ", "dn8:14.11": "All are extremely uncomfortable. Christian ascetics wore a “hair shirt” in order to “mortify the flesh” . ", "dn8:14.12": "Jain ascetics tear out their hair at ordination, rather than shaving. ", "dn8:14.13": "Remaining in one posture for months or years at a time is one of the most difficult practices. ", "dn8:14.18": "Strict Jain ascetics did not bathe. ", - "dn8:14.21": "At [Kd 6](https://suttacentral.net/pli-tv-kd6/en/brahmali#14.6.3) the four “great unnaturals” (or “filthy edibles”, _mahāvikaṭa_) are said to be feces, urine, ash, and clay. At [mn12:49.3]() the Buddha said he ate the “unnatural things” of feces and urine when undertaking ascetic practices. ", - "dn8:14.23": "This seems out of place here. It was a Brahmanical practice ([sn7.21]()), as the Jains refused to bathe at all. Indeed, bathing three times a day in the Indian climate would, for most of the year, be quite pleasant. ", - "dn8:15.2": "The term “accomplishment in mind” (_cittasampadā_) is equivalent to “accomplishment in immersion” (_samādhisampadā_). More generally, when _citta_ is used in the context of meditation, it is normally a synonym of _samādhi_. ", - "dn8:15.3": "_Mettā_ is universal love and good will free from attachment. As well as being a foundation for good character and healthy emotional development, it serves to lead the mind into deep meditation of _jhāna_. ", + "dn8:14.21": "At Kd 6 the four “great unnaturals” (or “filthy edibles”, mahāvikaṭa) are said to be feces, urine, ash, and clay. At MN 12:49.3 the Buddha said he ate the “unnatural things” of feces and urine when undertaking ascetic practices. ", + "dn8:14.23": "This seems out of place here. It was a Brahmanical practice (SN 7.21), as the Jains refused to bathe at all. Indeed, bathing three times a day in the Indian climate would, for most of the year, be quite pleasant. ", + "dn8:15.2": "The term “accomplishment in mind” (cittasampadā) is equivalent to “accomplishment in immersion” (samādhisampadā). More generally, when citta is used in the context of meditation, it is normally a synonym of samādhi. ", + "dn8:15.3": "Mettā is universal love and good will free from attachment. As well as being a foundation for good character and healthy emotional development, it serves to lead the mind into deep meditation of jhāna. ", "dn8:16.11": "The Buddha was criticized for going soft after abandoning austere practices, but here he flips the script, arguing that it is inner transformation that is really hard, not outer shows of mortification. ", - "dn8:18.2": "Note that the heading for this section in the Mahāsaṅgīti edition uses _samādhi_ rather than _citta_. Headings were added by later editors, and are not part of the original text. ", + "dn8:18.2": "Note that the heading for this section in the Mahāsaṅgīti edition uses samādhi rather than citta. Headings were added by later editors, and are not part of the original text. ", "dn8:21.4": "This is the ethical practices as described in the Gradual Training. ", - "dn8:21.5": "“Mortification in disgust of sin” renders _tapojigucchā_; _tapo_ is “fervent mortification” and _jigucchā_ is “loathing, disgust”. It captures the severity with which practitioners regarded the “evil” or “sin” with which they were infected, like a quasi-physical stain on the soul, and the burning flame of white-hot pain required to cauterize their spiritual wounds. ", - "dn8:21.8": "The Buddha repurposes the concept of “disgust of sin”, which here stands in the place of meditation (_samādhi_). ", + "dn8:21.5": "“Mortification in disgust of sin” renders tapojigucchā; tapo is “fervent mortification” and jigucchā is “loathing, disgust”. It captures the severity with which practitioners regarded the “evil” or “sin” with which they were infected, like a quasi-physical stain on the soul, and the burning flame of white-hot pain required to cauterize their spiritual wounds. ", + "dn8:21.8": "The Buddha repurposes the concept of “disgust of sin”, which here stands in the place of meditation (samādhi). ", "dn8:22.2": "A “lion’s roar” is an unapologetic proclamation of spiritual supremacy. ", - "dn8:23.2": "The Buddha is referring to the events of the Udumbarikasutta ([dn25]()). There Nigrodha is referred to as a “wanderer” (_paribbājaka_) who according to the commentary was clothed. The term _tapabrahmacārī_ here is unique and is not explained in the commentary. I think it means he was a celibate student of a Brahmanical teacher. ", - "dn8:24.1": "This probation is laid down in the Vinaya at [Kd 1](https://suttacentral.net/pli-tv-kd1/en/brahmali#38.1.5). The candidate must show good conduct and restraint, diligence in duties, and enthusiasm for the Buddha’s teachings and practice. ", + "dn8:23.2": "The Buddha is referring to the events of the Udumbarikasutta (DN 25). There Nigrodha is referred to as a “wanderer” (paribbājaka) who according to the commentary was clothed. The term tapabrahmacārī here is unique and is not explained in the commentary. I think it means he was a celibate student of a Brahmanical teacher. ", + "dn8:24.1": "This probation is laid down in the Vinaya at Kd 1. The candidate must show good conduct and restraint, diligence in duties, and enthusiasm for the Buddha’s teachings and practice. ", "dn8:24.2": "In addition, there are general exceptions for dreadlocked ascetics, since they believe in kamma, and for the Buddha’s relatives. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/dn/dn9_comment-en-sujato.json b/comment/en/sujato/sutta/dn/dn9_comment-en-sujato.json index 6c14df7d213b..50dcaab5f61b 100644 --- a/comment/en/sujato/sutta/dn/dn9_comment-en-sujato.json +++ b/comment/en/sujato/sutta/dn/dn9_comment-en-sujato.json @@ -1,69 +1,69 @@ { - "dn9:1.3": "Poṭṭhapāda appears only here; he was named for a month of the lunar calendar (August/September). | Mallikā was the chief queen of Pasenadi, and her hall is mentioned in a similar context at [mn78:1.3](). The commentary explains that the brahmins, Jains, and others would assemble there to “debate their beliefs” (_samayaṁ pavadanti_). Evidently the monastery grounds had accommodation for many ascetics of different beliefs, but only “one hall” where they would gather for debate. We hear many times of such debates, but here we catch a glimpse of a place that was set up to facilitate them. For _-ācīra_, read in the sense of “boundary, hedge” (commentary: _timbarūrukkhapantiyā parikkhittattā_; cf. Sanskrit _prācīra_, “enclosure, hedge, fence, wall”). ", + "dn9:1.3": "Poṭṭhapāda appears only here; he was named for a month of the lunar calendar (August/September). | Mallikā was the chief queen of Pasenadi, and her hall is mentioned in a similar context at MN 78:1.3. The commentary explains that the brahmins, Jains, and others would assemble there to “debate their beliefs” (samayaṁ pavadanti). Evidently the monastery grounds had accommodation for many ascetics of different beliefs, but only “one hall” where they would gather for debate. We hear many times of such debates, but here we catch a glimpse of a place that was set up to facilitate them. For -ācīra, read in the sense of “boundary, hedge” (commentary: timbarūrukkhapantiyā parikkhittattā; cf. Sanskrit prācīra, “enclosure, hedge, fence, wall”). ", "dn9:2.2": "According to the commentary, when he approached the vicinity of the city gate, he decided to check the position of the sun and noticed that it was too early to enter. The commentary and sub-commentary explain that it only sounds like the Buddha was in doubt, for Buddhas deliberate before deciding on a course of action. ", - "dn9:2.3": "This can be understood as answering the criticism voiced in [dn8:22.2](), that the Buddha was afraid to speak in an assembly. ", - "dn9:3.1": "In contrast with the silence of the Buddha’s community at [dn2:10.7](). ", + "dn9:2.3": "This can be understood as answering the criticism voiced in DN 8:22.2, that the Buddha was afraid to speak in an assembly. ", + "dn9:3.1": "In contrast with the silence of the Buddha’s community at DN 2:10.7. ", "dn9:4.6": "The Buddha encourages quiet for the sake of mental development; Poṭṭhapāda does it for the sake of reputation. ", "dn9:5.3": "Poṭṭhapāda’s address is almost overly deferential. ", "dn9:5.10": "Always polite, the Buddha begins by showing an interest in them. ", - "dn9:6.4": "_Abhisaññā_ does not appear elsewhere. Here the prefix _abhi-_ means not “higher”, but rather “about, concerning”. Compare _abhidhamma_ and _abhivinaya_ at [mn32:8.6](): _dve bhikkhū abhidhammakathaṁ kathenti_ (“two mendicants engage in discussion about the teaching”). The commentary here says _abhi-_ is a mere particle, so it need not be translated. ", - "dn9:6.5": "This discussion appears to have been directly sparked by the difficult passage in Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13. The sage Yājñavalkya, teaching his wife Maitreyī, says that the true Self is a sheer mass of “consciousness” (_vijñāna_, Pali _viññāṇa_), which is “great, endless, infinite reality”. After realizing this, he says, there is no “perception” (_saṁjñā_, Pali _saññā_), a statement that bewilders even the wise Maitreyī. He explains that only in an apparent state of duality (_dvaitamiva_) do the separate functions of sense consciousness operate; when all is realized as the Self, how, he asks, can one know that owing to which all this is known? He is implicitly distinguishing between _viññāna_ as “infinite” (= _vi-_) knowing and _saññā_ as “constrained” (_saṁ-_) knowing. Yājñavalkya says the separate Self emerges with these elements and vanishes with them (_etebhyo bhūtebhyaḥ samutthāya tānyevānu vinaśyati_), but he does not explain how or why this happens, which is the question the theorists here attempt to address. ", - "dn9:6.7": "Here perception is not identified with the “person” (_purisa_), but rather belongs to them (cf. _etaṁ mama_, “this is mine”). In the discussion to follow, the Buddha only directly addresses this theory, while the remainder are included by inference. ", - "dn9:6.12": "This idiom is also at [sn47.19:1.10](). ", - "dn9:6.13": "The self is defined as perception (_eso me attā_), one of the five aggregates. Compare the various theories of the self and perception at [dn1:2.38.0](). ", + "dn9:6.4": "Abhisaññā does not appear elsewhere. Here the prefix abhi- means not “higher”, but rather “about, concerning”. Compare abhidhamma and abhivinaya at MN 32:8.6: dve bhikkhū abhidhammakathaṁ kathenti (“two mendicants engage in discussion about the teaching”). The commentary here says abhi- is a mere particle, so it need not be translated. ", + "dn9:6.5": "This discussion appears to have been directly sparked by the difficult passage in Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13. The sage Yājñavalkya, teaching his wife Maitreyī, says that the true Self is a sheer mass of “consciousness” (vijñāna, Pali viññāṇa), which is “great, endless, infinite reality”. After realizing this, he says, there is no “perception” (saṁjñā, Pali saññā), a statement that bewilders even the wise Maitreyī. He explains that only in an apparent state of duality (dvaitamiva) do the separate functions of sense consciousness operate; when all is realized as the Self, how, he asks, can one know that owing to which all this is known? He is implicitly distinguishing between viññāna as “infinite” (= vi-) knowing and saññā as “constrained” (saṁ-) knowing. Yājñavalkya says the separate Self emerges with these elements and vanishes with them (etebhyo bhūtebhyaḥ samutthāya tānyevānu vinaśyati), but he does not explain how or why this happens, which is the question the theorists here attempt to address. ", + "dn9:6.7": "Here perception is not identified with the “person” (purisa), but rather belongs to them (cf. etaṁ mama, “this is mine”). In the discussion to follow, the Buddha only directly addresses this theory, while the remainder are included by inference. ", + "dn9:6.12": "This idiom is also at SN 47.19:1.10. ", + "dn9:6.13": "The self is defined as perception (eso me attā), one of the five aggregates. Compare the various theories of the self and perception at DN 1:2.38.0. ", "dn9:6.16": "Implying that at such times a person lacks a “self”. This is perhaps related to the Upaniṣadic theories of the self when asleep and dreaming. ", - "dn9:6.20": "The commentary says these were devotees of _āthabbaṇa_, i.e the practices preserved in the Atharvaveda. This “fourth Veda” is mentioned only once by name in the early Pali ([snp4.14:13.1]()), where, as here, it is associated with the performance of magic and the casting of spells. The commentary fairly drips with contempt: “Allegedly, the Āthabbaṇa practitioners cast a spell, showing a creature’s head as if cut off, or their hand as if cut off, or as if dead. Then they show them back to normal; imagining so, they say, ‘From cessation they have arisen.’” ", - "dn9:6.21": "See [dn29:16.20]() for _upakaḍḍhati_ and _apakaḍḍhati_ in this sense. ", - "dn9:6.34": "_Pakataññū_ is not elsewhere attested in the suttas, but it is found in the Vinaya, for example at [Bu Pc 72:1.8](https://suttacentral.net/pli-tv-bu-vb-pc72/en/brahmali#1.8). ", + "dn9:6.20": "The commentary says these were devotees of āthabbaṇa, i.e the practices preserved in the Atharvaveda. This “fourth Veda” is mentioned only once by name in the early Pali (Snp 4.14:13.1), where, as here, it is associated with the performance of magic and the casting of spells. The commentary fairly drips with contempt: “Allegedly, the Āthabbaṇa practitioners cast a spell, showing a creature’s head as if cut off, or their hand as if cut off, or as if dead. Then they show them back to normal; imagining so, they say, ‘From cessation they have arisen.’” ", + "dn9:6.21": "See DN 29:16.20 for upakaḍḍhati and apakaḍḍhati in this sense. ", + "dn9:6.34": "Pakataññū is not elsewhere attested in the suttas, but it is found in the Vinaya, for example at Bu Pc 72:1.8. ", "dn9:7.5": "Here the Buddha argues that, since it is possible to change the nature of one’s own mind through practice, such changes cannot be random. ", - "dn9:7.6": "It is is unusual if not unique to add “said the Buddha” (_bhagavā avoca_) in such a context. Normally, once a speaker starts, the text does not insert extra tags identifying the speaker without a reason, such as an interruption for a question. ", - "dn9:7.8": "Sinhalese manuscripts, followed by PTS, include the paragraphs on the metaphor of the king’s security ([dn2:63.1]()) and on guarding the sense doors here. ", - "dn9:10.2": "Progress through the _jhānas_ is explained in terms of the refining of perceptions. ", - "dn9:10.3": "“Subtle and true” is _sukhumasacca_, a term that appears only here. ", - "dn9:14.1": "We have encountered the “formless attainments” (_arūpasamāpatti_) before, where they formed a refined basis for attachment to self ([dn1:3.13.4]()). Here they appear as part of the gradual refinement of consciousness through the cessation of increasingly subtle perceptions. ", - "dn9:14.2": "This is the vision of light that later came to be called a “sign” (_nimitta_). In the first four _jhānas_ this persists as a “subtle” (_sukhuma_) reflection or echo of the “substantial” (_olārika_) material basis of meditation, such as the breath or the parts of the body. Even though it is a purely mental phenomenon, it is still “form” (_rūpa_) since it has physical properties like light or extension. ", - "dn9:14.3": "The “light” (_obhāsa_) of _jhāna_ grows from “limited” (_paritta_) to “limitless” (_appamāṇa_, [mn128:29.1]()). Then the perception of even this limitless light vanishes, leaving only infinite space. ", + "dn9:7.6": "It is is unusual if not unique to add “said the Buddha” (bhagavā avoca) in such a context. Normally, once a speaker starts, the text does not insert extra tags identifying the speaker without a reason, such as an interruption for a question. ", + "dn9:7.8": "Sinhalese manuscripts, followed by PTS, include the paragraphs on the metaphor of the king’s security (DN 2:63.1) and on guarding the sense doors here. ", + "dn9:10.2": "Progress through the jhānas is explained in terms of the refining of perceptions. ", + "dn9:10.3": "“Subtle and true” is sukhumasacca, a term that appears only here. ", + "dn9:14.1": "We have encountered the “formless attainments” (arūpasamāpatti) before, where they formed a refined basis for attachment to self (DN 1:3.13.4). Here they appear as part of the gradual refinement of consciousness through the cessation of increasingly subtle perceptions. ", + "dn9:14.2": "This is the vision of light that later came to be called a “sign” (nimitta). In the first four jhānas this persists as a “subtle” (sukhuma) reflection or echo of the “substantial” (olārika) material basis of meditation, such as the breath or the parts of the body. Even though it is a purely mental phenomenon, it is still “form” (rūpa) since it has physical properties like light or extension. ", + "dn9:14.3": "The “light” (obhāsa) of jhāna grows from “limited” (paritta) to “limitless” (appamāṇa, MN 128:29.1). Then the perception of even this limitless light vanishes, leaving only infinite space. ", "dn9:15.1": "Perception of infinite space fades away leaving only the infinite consciousness that is aware. ", "dn9:16.1": "The meditator is no longer even aware of infinite consciousness, but of the even vaster nothingness. ", "dn9:16.4": "The last of the four formless attainments is the dimension of neither perception nor non-perception. Since this, by definition, lies beyond the scope of perception, it is not included here. ", - "dn9:17.1": "For _sakasaññī_ (“takes charge of their own perception”), see [Bu Pj 2:6.2.2](https://suttacentral.net/pli-tv-bu-vb-pj2/en/brahmali#6.2.2). One relevant factor in determining whether an object has been stolen is if the accused “perceives it as their own”. Here it means that the meditator understands that they can evolve their own perceptions through meditation. ", - "dn9:17.4": "“Intend and choose” is _ceteyyaṁ abhisaṅkhareyyaṁ_ (1st singular optative). These synonyms are used in the sense of a subtle sense of will or intentionality that underlies such attainments ([mn52:14.3]()) and which must be let go lest they generate rebirth ([mn140:22.10]()). ", - "dn9:17.9": "Compare with “progressive cessation” ([an9.31]()), “progressive tranquilizing of conditions” ([sn36.15]()), “progressive meditations” ([an9.32]()), etc. | “Awareness” is _sampajāna_, which we have encountered previously as “situational awareness” in daily activities, or as the “awareness” in the third _jhāna_. Here it refers to a reflective capacity to understand the nature of deep meditation in terms of causality. ", + "dn9:17.1": "For sakasaññī (“takes charge of their own perception”), see Bu Pj 2:6.2.2. One relevant factor in determining whether an object has been stolen is if the accused “perceives it as their own”. Here it means that the meditator understands that they can evolve their own perceptions through meditation. ", + "dn9:17.4": "“Intend and choose” is ceteyyaṁ abhisaṅkhareyyaṁ (1st singular optative). These synonyms are used in the sense of a subtle sense of will or intentionality that underlies such attainments (MN 52:14.3) and which must be let go lest they generate rebirth (MN 140:22.10). ", + "dn9:17.9": "Compare with “progressive cessation” (AN 9.31), “progressive tranquilizing of conditions” (SN 36.15), “progressive meditations” (AN 9.32), etc. | “Awareness” is sampajāna, which we have encountered previously as “situational awareness” in daily activities, or as the “awareness” in the third jhāna. Here it refers to a reflective capacity to understand the nature of deep meditation in terms of causality. ", "dn9:18.3": "Taking the kernel of Yājñavalkya’s theory of the cessation of limited perception, the Buddha has expanded it in psychological and practical detail, while leaving out the metaphysical assumption of the Self. ", "dn9:18.4": "Poṭṭhapāda shows the Buddha that he has been paying attention. Notice how it is culturally assumed that it is possible to retain and repeat the exact content of the teaching. ", "dn9:19.4": "The meaning of this is not clear to me. It might mean that insight can be developed based on any of the stages of meditation, so for that person their peak of perception is different to another’s. The commentary says that it refers to different meditation subjects, or simply to different occasions of meditation. ", - "dn9:20.1": "Poṭṭhapāda’s distinction between “perception” (_saññā_) and “knowledge” (_ñāṇa_) echoes Yājñavalkya’s distinction between “perception” (_saṁjā_) and “consciousness” (_vijñāna_, or in the repeated passage at 4.5.13, _prajñāna_). ", - "dn9:20.2": "Perception has been described in terms of the progress through more refined meditations (_samādhi_). Only then does the “knowledge” (_ñāṇa_) of insight arise. ", - "dn9:20.4": "The term “specific condition” (_idappaccayā_) is well known from dependent origination (eg. [sn12.20:2.3]()), where it applies to the general situation of ongoing existence in transmigration. When developing insight, a meditator takes their own meditation experience as their primary locus. This is then generalized to an understanding of the nature of conscious existence. ", - "dn9:21.1": "This draws from the initial presentation of different theories of the person and perception ([dn9:6.4]()). ", - "dn9:21.2": "“Believe” is _paccesi_, literally “fall back on”. It implies that an idea is something one relies on or takes as fundamental. The Buddha wants to know where Poṭṭhapāda stands before exploring this topic. ", + "dn9:20.1": "Poṭṭhapāda’s distinction between “perception” (saññā) and “knowledge” (ñāṇa) echoes Yājñavalkya’s distinction between “perception” (saṁjā) and “consciousness” (vijñāna, or in the repeated passage at 4.5.13, prajñāna). ", + "dn9:20.2": "Perception has been described in terms of the progress through more refined meditations (samādhi). Only then does the “knowledge” (ñāṇa) of insight arise. ", + "dn9:20.4": "The term “specific condition” (idappaccayā) is well known from dependent origination (eg. SN 12.20:2.3), where it applies to the general situation of ongoing existence in transmigration. When developing insight, a meditator takes their own meditation experience as their primary locus. This is then generalized to an understanding of the nature of conscious existence. ", + "dn9:21.1": "This draws from the initial presentation of different theories of the person and perception (DN 9:6.4). ", + "dn9:21.2": "“Believe” is paccesi, literally “fall back on”. It implies that an idea is something one relies on or takes as fundamental. The Buddha wants to know where Poṭṭhapāda stands before exploring this topic. ", "dn9:21.3": "Despite his previous questions about perception and the self, Poṭṭhapāda takes his stand on a purely materialist view, identifying the “self” with the organic “substantial” body. ", "dn9:21.4": "Again, the Buddha does not rush to tell Poṭṭhapāda he is right or wrong, but rather draws out the implications of his statement. ", - "dn9:21.6": "Here _tiṭṭhateva_ is not “leaving aside”, but “remains”. Compare the similar construction at [mn107:13.1](). ", - "dn9:22.1": "This is the “subtle” (_sukhuma_) body, corresponding with the form experienced in the four jhānas. All manuscripts appear to be missing the expected _rūpī_ in this passage, but it occurs in the corresponding passage on “reincarnation” below. ", + "dn9:21.6": "Here tiṭṭhateva is not “leaving aside”, but “remains”. Compare the similar construction at MN 107:13.1. ", + "dn9:22.1": "This is the “subtle” (sukhuma) body, corresponding with the form experienced in the four jhānas. All manuscripts appear to be missing the expected rūpī in this passage, but it occurs in the corresponding passage on “reincarnation” below. ", "dn9:23.1": "This identifies the self as that which is experienced in the formless attainments. Poṭṭhapāda is simply cycling through possible self theories without really thinking through the implications. ", "dn9:24.1": "Poṭṭhapāda can only attest a belief in various theories and still does not know how to assess them for himself. ", - "dn9:24.3": "The text shifts from _añña_ “other” (eg. _aññadiṭṭhikena_) to _aññatra_ (_aññatr’āyogena_), which normally means “apart from”. Most authorities follow the commentary in taking _aññatra_ here in the sense of “other”. However I think the change of sense is deliberate; the Buddha is not discouraging them, merely informing them what it will take. ", - "dn9:25.3": "This is the famous list of ten “undeclared points”, which are found throughout the suttas (eg. [mn63](), [mn72](), and the whole of SN 44). They seem to have functioned as a kind of checklist by which philosophers could be evaluated and classified. | The word _loka_ occurs in a number of senses, but here it refers to the entire “cosmos” of countless worlds. ", - "dn9:31.1": "This phrase recurs at [sn21.9:1.4]() and [an3.64:11.1](), with some variant readings. ", + "dn9:24.3": "The text shifts from añña “other” (eg. aññadiṭṭhikena) to aññatra (aññatr’āyogena), which normally means “apart from”. Most authorities follow the commentary in taking aññatra here in the sense of “other”. However I think the change of sense is deliberate; the Buddha is not discouraging them, merely informing them what it will take. ", + "dn9:25.3": "This is the famous list of ten “undeclared points”, which are found throughout the suttas (eg. MN 63, MN 72, and the whole of SN 44). They seem to have functioned as a kind of checklist by which philosophers could be evaluated and classified. | The word loka occurs in a number of senses, but here it refers to the entire “cosmos” of countless worlds. ", + "dn9:31.1": "This phrase recurs at SN 21.9:1.4 and AN 3.64:11.1, with some variant readings. ", "dn9:32.1": "The commentary says Citta was the son of an elephant trainer. Here he shows greater respect to the Buddha than does Poṭṭhapāda. ", - "dn9:33.3": "This point seems to be lost on a number of modern commentators, who infer from passages such as the ten undeclared points that the Buddha refused to make any definitive declarations at all. The Buddha, rather, was a _vibhajjavādin_ ([mn99:4.4](), [an10.94:4.7]()), “one who speaks after analysis”. ", - "dn9:34.2": "See [dn1:2.38.2](). ", + "dn9:33.3": "This point seems to be lost on a number of modern commentators, who infer from passages such as the ten undeclared points that the Buddha refused to make any definitive declarations at all. The Buddha, rather, was a vibhajjavādin (MN 99:4.4, AN 10.94:4.7), “one who speaks after analysis”. ", + "dn9:34.2": "See DN 1:2.38.2. ", "dn9:34.4": "The Buddha does not rely on rumor; he begins by checking his facts with those concerned. Not only does this affirm his commitment to truth, it shows respect and establishes a common ground from which the argument proceeds. ", - "dn9:34.8": "The verb _viharati_ means “dwell”, and functions as an auxiliary verb implying duration. In spiritual contexts it often means “a period or state of meditation”. This first question is asking whether they see such a state in a regular meditation practice. ", + "dn9:34.8": "The verb viharati means “dwell”, and functions as an auxiliary verb implying duration. In spiritual contexts it often means “a period or state of meditation”. This first question is asking whether they see such a state in a regular meditation practice. ", "dn9:34.11": "Perhaps they might not be able to develop a meditation for seeing that self, but at some point they may have had some sort of perception or vision or insight. ", "dn9:34.15": "Since they have no experience, they might at least have an idea how to reach that experience. ", "dn9:34.19": "They haven’t even heard a report about it. ", - "dn9:34.23": "“No demonstrable basis” renders _appāṭihīrakataṁ_. This is related to _pāṭihāra_, which is usually understood as “miracle, wonder”. But the root sense is “demonstration” and the sense of “display of wonder” is secondary. ", - "dn9:35.2": "_Janapadakalyāṇī_ is typically rendered as “the most beautiful lady in the land”. At [sn47.20:2.2]() we learn that she is a dazzling singer and dancer. And while she was famed for her beauty ([ud3.2:9.1]()), the word _kalyāṇa_ normally means “(morally) good, fine, lovely” and does not refer solely to her appearance. ", - "dn9:37.1": "_Nisseni_ only occurs elsewhere in [Bu Ss 6:2.3.6](https://suttacentral.net/pli-tv-bu-vb-ss6/en/brahmali#2.3.6) and [Bu Ss 7:2.67](https://suttacentral.net/pli-tv-bu-vb-ss7/en/brahmali#2.67), where it is something carried, i.e. a ladder rather than a flight of stairs. ", - "dn9:39.1": " _Attapaṭilābha_ is literally “re-acquisition of self”, where _attā_ is explained by the commentary as _attabhāva_, the “state of the self” that is acquired at rebirth, i.e “reincarnation”. ", - "dn9:39.2": "These recap the three theses of perception and the self posted by Poṭṭhapāda from [dn9:22.1](). ", - "dn9:40.4": "Compare with the similar sentiment at [sn22.2:10.1](). ", - "dn9:44.4": "The Buddha points to the experience to demonstrate what he is talking about, rather than offering a long theoretical explanation. _Ayaṁ_ is a pronoun of presence, used to indicate what is apparent before the subject. ", + "dn9:34.23": "“No demonstrable basis” renders appāṭihīrakataṁ. This is related to pāṭihāra, which is usually understood as “miracle, wonder”. But the root sense is “demonstration” and the sense of “display of wonder” is secondary. ", + "dn9:35.2": "Janapadakalyāṇī is typically rendered as “the most beautiful lady in the land”. At SN 47.20:2.2 we learn that she is a dazzling singer and dancer. And while she was famed for her beauty (Ud 3.2:9.1), the word kalyāṇa normally means “(morally) good, fine, lovely” and does not refer solely to her appearance. ", + "dn9:37.1": "Nisseni only occurs elsewhere in Bu Ss 6:2.3.6 and Bu Ss 7:2.67, where it is something carried, i.e. a ladder rather than a flight of stairs. ", + "dn9:39.1": "Attapaṭilābha is literally “re-acquisition of self”, where attā is explained by the commentary as attabhāva, the “state of the self” that is acquired at rebirth, i.e “reincarnation”. ", + "dn9:39.2": "These recap the three theses of perception and the self posted by Poṭṭhapāda from DN 9:22.1. ", + "dn9:40.4": "Compare with the similar sentiment at SN 22.2:10.1. ", + "dn9:44.4": "The Buddha points to the experience to demonstrate what he is talking about, rather than offering a long theoretical explanation. Ayaṁ is a pronoun of presence, used to indicate what is apparent before the subject. ", "dn9:48.2": "Citta is asking an ontological question, assuming that these three states are existent realities of the self. ", "dn9:49.1": "The Buddha reframes the question as one of conventional description. He is describing states in which one might be reborn, not underlying ontologies. ", "dn9:49.8": "This anticipates one of the great philosophical debates of sectarian Buddhists which gave rise to the Sarvāstivāda, the school whose core doctrine was that “all exists (in the past, future, and present)”. The Buddha describes past, future, and present with the three grammatical tenses. ", - "dn9:53.5": "This is a succinct expression of one of the key insights of the Buddha’s teaching. Words such as “self” have a conventional usage and in that context are perfectly fine. But what that “self” refers to is constantly changing, as it is reincarnated in different states. It is like a river which keeps the same name even though the water is always changing. If, driven by attachment, we assume there is a metaphysical reality underlying the conventional “self”, we step beyond what can be empirically verified. Note, however, that the Buddha is *not* asserting that there are two levels of truth, conventional and ultimate, a distinction not found in early Buddhism. ", - "dn9:56.2": "In [an6.60]() we find Citta Hatthisāriputta, still a somewhat junior monk, rudely interrupting his seniors. After admonition he disrobed, but he ordained again and later achieved arahantship. We can reconcile these two accounts by recognizing that the phrase _acira_ “not long after” is a conventional term, which might be several years. Thus the events of AN 6.60 occurred some time between his ordination and awakening. " + "dn9:53.5": "This is a succinct expression of one of the key insights of the Buddha’s teaching. Words such as “self” have a conventional usage and in that context are perfectly fine. But what that “self” refers to is constantly changing, as it is reincarnated in different states. It is like a river which keeps the same name even though the water is always changing. If, driven by attachment, we assume there is a metaphysical reality underlying the conventional “self”, we step beyond what can be empirically verified. Note, however, that the Buddha is not asserting that there are two levels of truth, conventional and ultimate, a distinction not found in early Buddhism. ", + "dn9:56.2": "In AN 6.60 we find Citta Hatthisāriputta, still a somewhat junior monk, rudely interrupting his seniors. After admonition he disrobed, but he ordained again and later achieved arahantship. We can reconcile these two accounts by recognizing that the phrase acira “not long after” is a conventional term, which might be several years. Thus the events of AN 6.60 occurred some time between his ordination and awakening. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp12_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp12_comment-en-sujato.json index 8dea61044e40..a66fd12457e4 100644 --- a/comment/en/sujato/sutta/kn/cp/cp12_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp12_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "cp12:1.2": "The text does not specify what kind of creature he was, thus relying on the fuller details of [ja543](). ", - "cp12:5.4": "The text conflates a divine _nāga_ with a cobra in a way we don’t really find in the suttas. " + "cp12:1.2": "The text does not specify what kind of creature he was, thus relying on the fuller details of Ja 543. ", + "cp12:5.4": "The text conflates a divine nāga with a cobra in a way we don’t really find in the suttas. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp17_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp17_comment-en-sujato.json index cf0e3b381ee7..2eaf2a8cc46e 100644 --- a/comment/en/sujato/sutta/kn/cp/cp17_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp17_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "cp17:5.4": "This again requires knowledge of the Jātaka ([ja497]()). The commentary says he placed a lump of clay on the wicked brahmin’s head, which bore the brunt of the curse. " + "cp17:5.4": "This again requires knowledge of the Jātaka (Ja 497). The commentary says he placed a lump of clay on the wicked brahmin’s head, which bore the brunt of the curse. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp18_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp18_comment-en-sujato.json index 11597d9c3750..5781ab938b33 100644 --- a/comment/en/sujato/sutta/kn/cp/cp18_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp18_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "cp18:5.4": "According to the Jātaka, the conflict took place in the sky ([ja457]()). " + "cp18:5.4": "According to the Jātaka, the conflict took place in the sky (Ja 457). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp19_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp19_comment-en-sujato.json index 699b2de31b7c..1989b2dff269 100644 --- a/comment/en/sujato/sutta/kn/cp/cp19_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp19_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "cp19:5.3": "This references a detail in the Jātaka ([ja513]()). Before the hunt started, a brahmin they met on the road recited four verses, and the king promised that he would be paid. " + "cp19:5.3": "This references a detail in the Jātaka (Ja 513). Before the hunt started, a brahmin they met on the road recited four verses, and the king promised that he would be paid. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp20_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp20_comment-en-sujato.json index bddcd1f8ceba..98d69fd04c34 100644 --- a/comment/en/sujato/sutta/kn/cp/cp20_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp20_comment-en-sujato.json @@ -1,4 +1,4 @@ { "cp20:4.1": "People from the country of Bhoja in the Vindhya range. In Sanskrit texts they are renowned for cruelty, being devotees of Durga. ", - "cp20:4.4": "At [Bu NP 4:2.1.16](pli-tv-bu-vb-np4:2.1.16), a _muggara_ is used to beat died cloth. " + "cp20:4.4": "At Bu NP 4:2.1.16, a muggara is used to beat died cloth. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp22_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp22_comment-en-sujato.json index 3d1b7bd86af1..4ff848d441b9 100644 --- a/comment/en/sujato/sutta/kn/cp/cp22_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp22_comment-en-sujato.json @@ -1,4 +1,4 @@ { "cp22:1.2": "Modern Delhi. ", - "cp22:3.1": "According to [ja505]() commentary, he overheard proper ascetics predicting the birth of a prince. He curried favor with the king by lying that he predicted this. " + "cp22:3.1": "According to Ja 505 commentary, he overheard proper ascetics predicting the birth of a prince. He curried favor with the king by lying that he predicted this. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp23_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp23_comment-en-sujato.json index 687bd26d9580..5b660c34eb43 100644 --- a/comment/en/sujato/sutta/kn/cp/cp23_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp23_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "cp23:1.3": "For protection against _yakkhas_ who, according to [ja510](), are afraid of iron. As holdovers of the “old gods” they were threatened by the new technology of iron-smelting. ", - "cp23:5.1": "Commentary has _asadisaṁ_, _āveṇikaṁ_ for _uttariya_. The expected sense “superior” doesn’t fit, unless it is sarcastic. ", - "cp23:8.1": "These lines were adapted from [thag16.1:14.1](). " + "cp23:1.3": "For protection against yakkhas who, according to Ja 510, are afraid of iron. As holdovers of the “old gods” they were threatened by the new technology of iron-smelting. ", + "cp23:5.1": "Commentary has asadisaṁ, āveṇikaṁ for uttariya. The expected sense “superior” doesn’t fit, unless it is sarcastic. ", + "cp23:8.1": "These lines were adapted from Thag 16.1:14.1. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp24_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp24_comment-en-sujato.json index ba86b68a9bff..1b895f923542 100644 --- a/comment/en/sujato/sutta/kn/cp/cp24_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp24_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "cp24:1.1": "According to [ja488]() his name was Kañcana, “golden”. ", - "cp24:8.1": "In [ja488]() he renounced only after the parents died. ", + "cp24:1.1": "According to Ja 488 his name was Kañcana, “golden”. ", + "cp24:8.1": "In Ja 488 he renounced only after the parents died. ", "cp24:8.4": "This is only the preliminary to the Jātaka. They eventually are reduced to eating only lotus stalks, hence the title. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp25_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp25_comment-en-sujato.json index 515bd71c1ed2..2feed21da4b9 100644 --- a/comment/en/sujato/sutta/kn/cp/cp25_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp25_comment-en-sujato.json @@ -1,4 +1,4 @@ { "cp25:1.2": "“The Flourishing of Brahmā” was, according to the commentary, an alternate name for Benares. ", - "cp25:5.4": "Horner’s “found equal pleasure” for _samarocayi_ is wrong. It occurs at [thig13.4:11.2]() and [snp3.1:1.4]() where it simply describes the decision to go forth. " + "cp25:5.4": "Horner’s “found equal pleasure” for samarocayi is wrong. It occurs at Thig 13.4:11.2 and Snp 3.1:1.4 where it simply describes the decision to go forth. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp26_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp26_comment-en-sujato.json index 414a42b3f9a9..8d31deab5567 100644 --- a/comment/en/sujato/sutta/kn/cp/cp26_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp26_comment-en-sujato.json @@ -1,8 +1,8 @@ { "cp26:1.3": "“Dumb and Crippled”. ", - "cp26:4.4": "According to [ja538](), seeing his father meting out cruel punishments, he realized that the umbrella of royal authority meant that one day he would have to do the same and suffer the consequences. ", - "cp26:6.2": "This phrase is identical with [snp5.1:11.2](). ", + "cp26:4.4": "According to Ja 538, seeing his father meting out cruel punishments, he realized that the umbrella of royal authority meant that one day he would have to do the same and suffer the consequences. ", + "cp26:6.2": "This phrase is identical with Snp 5.1:11.2. ", "cp26:8.5": "She was his mother in a past life. ", - "cp26:11.4": "_Kāḷakaṇṇī_ is an odd term meaning “unlucky one”. It is also a name of a dark goddess opposed to Siri, goddess of luck. Could this imply that he had a dark goddess whispering in his ear? ", + "cp26:11.4": "Kāḷakaṇṇī is an odd term meaning “unlucky one”. It is also a name of a dark goddess opposed to Siri, goddess of luck. Could this imply that he had a dark goddess whispering in his ear? ", "cp26:14.1": "On the queen’s intercession, he was granted seven days ceremonial kingship. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp28_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp28_comment-en-sujato.json index 78fe282342e0..cd9f35f16da9 100644 --- a/comment/en/sujato/sutta/kn/cp/cp28_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp28_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "cp28:1.4": "This alludes to [ja73]() Saccaṁkirajātaka. " + "cp28:1.4": "This alludes to Ja 73 Saccaṁkirajātaka. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp29_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp29_comment-en-sujato.json index 3d36fb852708..549d8db7a919 100644 --- a/comment/en/sujato/sutta/kn/cp/cp29_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp29_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "cp29:6.1": "Text’s _pajahāmi_ does not seem to fit. Commentary notes variant readings _paṭīhāmi_ and _patīhāmi_ from _īhati_ “to endeavor, to strive”. ", - "cp29:10.1": "_Me_ is elided in these lines, per commentary. " + "cp29:6.1": "Text’s pajahāmi does not seem to fit. Commentary notes variant readings paṭīhāmi and patīhāmi from īhati “to endeavor, to strive”. ", + "cp29:10.1": "Me is elided in these lines, per commentary. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp31_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp31_comment-en-sujato.json index d113fbeb8780..07ab10edc0d8 100644 --- a/comment/en/sujato/sutta/kn/cp/cp31_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp31_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "cp31:1.2": "A “dark hermit” comparable to Asita Kaṇhasiri (or Kāladevala) of [snp3.11](), Asita Devala of [mn93](), and Kaṇha of [dn3](). " + "cp31:1.2": "A “dark hermit” comparable to Asita Kaṇhasiri (or Kāladevala) of Snp 3.11, Asita Devala of MN 93, and Kaṇha of DN 3. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp8_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp8_comment-en-sujato.json index 7d4ff75bfeb1..f3e9a733989c 100644 --- a/comment/en/sujato/sutta/kn/cp/cp8_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp8_comment-en-sujato.json @@ -1,4 +1,4 @@ { "cp8:13.1": "Commentary says these two verses were spoken by the king’s minister. ", - "cp8:15.1": "Both _dadamāna_ and _denta_ are present participles, but the commentary explains _dadamāna_ as infinitive (_dātuṁ_). " + "cp8:15.1": "Both dadamāna and denta are present participles, but the commentary explains dadamāna as infinitive (dātuṁ). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/cp/cp9_comment-en-sujato.json b/comment/en/sujato/sutta/kn/cp/cp9_comment-en-sujato.json index 5e8f23d404e1..f7c05ae275b4 100644 --- a/comment/en/sujato/sutta/kn/cp/cp9_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/cp/cp9_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "cp9:39.2": "_Mātule_; at [dn26:1.2]() this is feminine, _mātulāyaṁ_. " + "cp9:39.2": "Mātule; at DN 26:1.2 this is feminine, mātulāyaṁ. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/dhp/dhp1-20_comment-en-sujato.json b/comment/en/sujato/sutta/kn/dhp/dhp1-20_comment-en-sujato.json index d8571c795be2..bdece15e0fc4 100644 --- a/comment/en/sujato/sutta/kn/dhp/dhp1-20_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/dhp/dhp1-20_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "dhp1:1": "_Mano_ here has its usual role as the active aspect of mind, effectively meaning _kamma_. Translating as “mind” obscures the ethical reading in favor of an idealistic one, which given the remainder of the verse is surely not justified. " + "dhp1:1": "Mano here has its usual role as the active aspect of mind, effectively meaning kamma. Translating as “mind” obscures the ethical reading in favor of an idealistic one, which given the remainder of the verse is surely not justified. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/dhp/dhp129-145_comment-en-sujato.json b/comment/en/sujato/sutta/kn/dhp/dhp129-145_comment-en-sujato.json index ed65e4cc251f..78a3c19869ef 100644 --- a/comment/en/sujato/sutta/kn/dhp/dhp129-145_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/dhp/dhp129-145_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "dhp131:2": "This verse parallels [ud2.3]() where it is clear an actual stick is meant. " + "dhp131:2": "This verse parallels Ud 2.3 where it is clear an actual stick is meant. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/dhp/dhp273-289_comment-en-sujato.json b/comment/en/sujato/sutta/kn/dhp/dhp273-289_comment-en-sujato.json index 3f930d108f01..0301662b665f 100644 --- a/comment/en/sujato/sutta/kn/dhp/dhp273-289_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/dhp/dhp273-289_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "dhp282:4": "Here _bhava_ and _vibhava_ do not have the normal sense of “continued life” and “annihilation”. " + "dhp282:4": "Here bhava and vibhava do not have the normal sense of “continued life” and “annihilation”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/iti/vagga1/iti1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/iti/vagga1/iti1_comment-en-sujato.json index 9b03f6b7d502..ef2d92616094 100644 --- a/comment/en/sujato/sutta/kn/iti/vagga1/iti1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/iti/vagga1/iti1_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "iti1:4.1": "We find the same tag in [ud1.10](), except with _udāno_ in place of _attho_. This confirms that _attha_ here refers to the “substance” or “main matter” of the text, in other words, the portion that was spoken by the Buddha, which is usually the prose teaching, rather than connecting phrases or summary verses. " + "iti1:4.1": "We find the same tag in Ud 1.10, except with udāno in place of attho. This confirms that attha here refers to the “substance” or “main matter” of the text, in other words, the portion that was spoken by the Buddha, which is usually the prose teaching, rather than connecting phrases or summary verses. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/iti/vagga10/iti97_comment-en-sujato.json b/comment/en/sujato/sutta/kn/iti/vagga10/iti97_comment-en-sujato.json index c5b680a7a81a..5226631ca3d1 100644 --- a/comment/en/sujato/sutta/kn/iti/vagga10/iti97_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/iti/vagga10/iti97_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "iti97:2.1": "Normally _kalyāṇadhamma_ means “good character”, but here it refers to the development of meditation. " + "iti97:2.1": "Normally kalyāṇadhamma means “good character”, but here it refers to the development of meditation. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/iti/vagga11/iti102_comment-en-sujato.json b/comment/en/sujato/sutta/kn/iti/vagga11/iti102_comment-en-sujato.json index d50d3e21b03b..e5dc3590ba18 100644 --- a/comment/en/sujato/sutta/kn/iti/vagga11/iti102_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/iti/vagga11/iti102_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "iti102:5.4": "This echoes Chāndogya Upaniṣad 7.26.2, _sarvagranthīnāṃ vipramokṣaḥ_. " + "iti102:5.4": "This echoes Chāndogya Upaniṣad 7.26.2, sarvagranthīnāṃ vipramokṣaḥ. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/iti/vagga11/iti104_comment-en-sujato.json b/comment/en/sujato/sutta/kn/iti/vagga11/iti104_comment-en-sujato.json index 3e6f37cbe00a..869581524f20 100644 --- a/comment/en/sujato/sutta/kn/iti/vagga11/iti104_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/iti/vagga11/iti104_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "iti104:2.1": "For _alaṁsamakkhātāro_, compare [dn29:11.2](). " + "iti104:2.1": "For alaṁsamakkhātāro, compare DN 29:11.2. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/iti/vagga11/iti109_comment-en-sujato.json b/comment/en/sujato/sutta/kn/iti/vagga11/iti109_comment-en-sujato.json index cddba5b8679c..a6c4099bac08 100644 --- a/comment/en/sujato/sutta/kn/iti/vagga11/iti109_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/iti/vagga11/iti109_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "iti109:12.4": "The duplicated _tattha tattha_ is not used in a limiting sense such as the English “here and there”, but in a distributive sense, “in each and every place”. " + "iti109:12.4": "The duplicated tattha tattha is not used in a limiting sense such as the English “here and there”, but in a distributive sense, “in each and every place”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/iti/vagga11/iti111_comment-en-sujato.json b/comment/en/sujato/sutta/kn/iti/vagga11/iti111_comment-en-sujato.json index be9541b44605..883d3761eddc 100644 --- a/comment/en/sujato/sutta/kn/iti/vagga11/iti111_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/iti/vagga11/iti111_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "iti111:5.1": "The _pe_ in Mahāsaṅgīti here and in similar phrases below appears to be an error, as there is no abbreviation at this point. " + "iti111:5.1": "The pe in Mahāsaṅgīti here and in similar phrases below appears to be an error, as there is no abbreviation at this point. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/iti/vagga9/iti83_comment-en-sujato.json b/comment/en/sujato/sutta/kn/iti/vagga9/iti83_comment-en-sujato.json index 87732655fab1..6c60183a5869 100644 --- a/comment/en/sujato/sutta/kn/iti/vagga9/iti83_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/iti/vagga9/iti83_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "iti83:2.2": "_Kāye dubbaṇṇiyaṁ okkamati_ doesn’t refer to the dimming of a divine radiance. It describes a declining physical appearance ([an5.50:9.4]()). " + "iti83:2.2": "Kāye dubbaṇṇiyaṁ okkamati doesn’t refer to the dimming of a divine radiance. It describes a declining physical appearance (AN 5.50:9.4). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/iti/vagga9/iti89_comment-en-sujato.json b/comment/en/sujato/sutta/kn/iti/vagga9/iti89_comment-en-sujato.json index 5a7eaeb391d7..6841a9b64530 100644 --- a/comment/en/sujato/sutta/kn/iti/vagga9/iti89_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/iti/vagga9/iti89_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "iti89:4.4": "Commentary gives _me sutaṁ_ as variant here. But this construction is found in a number places with _vissuta_. See [mn86:18.40](), [thag16.8:15.2](). " + "iti89:4.4": "Commentary gives me sutaṁ as variant here. But this construction is found in a number places with vissuta. See MN 86:18.40, Thag 16.8:15.2. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/kp/kp9_comment-en-sujato.json b/comment/en/sujato/sutta/kn/kp/kp9_comment-en-sujato.json index a908a81d91af..16ebae8cec1b 100644 --- a/comment/en/sujato/sutta/kn/kp/kp9_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/kp/kp9_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "kp9:6.1": "_Nikujjati_ means to “turn upside down”, most familiar in the case of when the Sangha in extreme circumstances to “upturn the bowl” (_pattaṁ nikujjati_). Most translators follow the comm. here (_vañceyya_, “trick, deceive”). However Ñāṇamoḷi has “work another’s undoing”. I think the sense is that one should not turn away from or avert one’s gaze from another. " + "kp9:6.1": "Nikujjati means to “turn upside down”, most familiar in the case of when the Sangha in extreme circumstances to “upturn the bowl” (pattaṁ nikujjati). Most translators follow the comm. here (vañceyya, “trick, deceive”). However Ñāṇamoḷi has “work another’s undoing”. I think the sense is that one should not turn away from or avert one’s gaze from another. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.12_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.12_comment-en-sujato.json index 1cc84b1a9c6f..adc2bcb0bc23 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.12_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.12_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "snp1.12:3.1": "Taking _pamāya_ as an absolutive of _pamiṇāti_ per [snp4.12:17.1](), against the commentary’s sense of “crushed” (Sanskrit: _pramṛṇati_). ", - "snp1.12:3.4": "Compare the stock idiom _Saṅkhampi na upeti_ at eg. [sn20.2:1.7](); also [snp5.7:6.3](). " + "snp1.12:3.1": "Taking pamāya as an absolutive of pamiṇāti per Snp 4.12:17.1, against the commentary’s sense of “crushed” (Sanskrit: pramṛṇati). ", + "snp1.12:3.4": "Compare the stock idiom Saṅkhampi na upeti at eg. SN 20.2:1.7; also Snp 5.7:6.3. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.1_comment-en-sujato.json index c31d8c51d8ce..7c2ba668158d 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.1_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "snp1.1:2.3": "In [sn35.241](), the “near shore” is the six interior senses and the “far shore” is the six exterior senses. ", - "snp1.1:7.1": "The commentary interprets _vitakka_ as “wrong thoughts”, but the identical line at [ud6.7:4.1]() clearly refers to _jhāna_. The commentary also reads _vidhūpitā_ as “burning up”, but _vidhūpa_ refers to clearing the mist, smoke, or incense. ", - "snp1.1:9.2": "Bodhi, Norman, and Ṭhānissaro all render _vitatha_ as “unreal”. This seems overly idealistic for early Buddhism, so I take the prefix _vi_ in the sense of “distorts”, “twists”. " + "snp1.1:2.3": "In SN 35.241, the “near shore” is the six interior senses and the “far shore” is the six exterior senses. ", + "snp1.1:7.1": "The commentary interprets vitakka as “wrong thoughts”, but the identical line at Ud 6.7:4.1 clearly refers to jhāna. The commentary also reads vidhūpitā as “burning up”, but vidhūpa refers to clearing the mist, smoke, or incense. ", + "snp1.1:9.2": "Bodhi, Norman, and Ṭhānissaro all render vitatha as “unreal”. This seems overly idealistic for early Buddhism, so I take the prefix vi in the sense of “distorts”, “twists”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.2_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.2_comment-en-sujato.json index d9abeec81eac..38a43aa04a11 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.2_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.2_comment-en-sujato.json @@ -1,12 +1,12 @@ { - "snp1.2:1.1": "This verse evidently refers to his completion of a daily household (Sanskrit _gṛhya) rite involving offering of cooked food (Sanskrit _pākayajña_), guaranteeing abundant cattle and offspring (Śatapatha Brāhmaṇa 1.8.1.9). ", - "snp1.2:1.2": "_Dhaniya_ means “wealthy man”, and _gopa_, while it literally means “cowherd”, here refers to someone who owns and manages a substantial cattle estate, i.e. a “rancher”. ", - "snp1.2:1.4": "“My fire kindled” (_āhito gini_, cf. Sanskrit _āhitāgni_) refers to one who has set up his fire altar. ", + "snp1.2:1.1": "This verse evidently refers to his completion of a daily household (Sanskrit gṛhya) rite involving offering of cooked food (Sanskrit pākayajña_), guaranteeing abundant cattle and offspring (Śatapatha Brāhmaṇa 1.8.1.9). ", + "snp1.2:1.2": "Dhaniya means “wealthy man”, and gopa, while it literally means “cowherd”, here refers to someone who owns and manages a substantial cattle estate, i.e. a “rancher”. ", + "snp1.2:1.4": "“My fire kindled” (āhito gini, cf. Sanskrit āhitāgni) refers to one who has set up his fire altar. ", "snp1.2:1.5": "Through his offering he invokes the god of thunder and rain (Pajjuna, Sanskrit Parjanya) to bless the land with life-giving waters. ", - "snp1.2:2.1": "The verse first puns _pakkodano_ (“boiled rice”) with _akkodhano_ (“without anger”), then _khīra_ (“milk”) with _khila_ (“hard-heartedness”. ", + "snp1.2:2.1": "The verse first puns pakkodano (“boiled rice”) with akkodhano (“without anger”), then khīra (“milk”) with khila (“hard-heartedness”. ", "snp1.2:2.4": "The Buddha directly counters the kindled Vedic fire with Nibbana as the quenching of the flame. ", "snp1.2:4.2": "Norman points out that this verse is not a proper response to the previous and suggests that a verse has been lost. I agree, but I disagree there is a contradiction in the sense. Rather, the verse tells a story over time. I translate to bring out the meaning. ", "snp1.2:7.3": "I’m not convinced by the commentary’s “not separated”. It doesn’t seem to occur in this meaning elsewhere, and lacks a connection with the opening line. Surely the whole verse must be about the children, which requires that there be a comparison made with the first line. The point is, I think, that the children follow the father and have become self-sufficient. This also echoes better with the Buddha’s response. ", "snp1.2:13.1": "For all Dhaniya’s offerings, his capricious god deals out life-threatening flood instead of life-giving waters. It is not just that his supposed security turns out to be insecure, but that his religious devotions were misplaced, setting the stage for his conversion. ", - "snp1.2:15.2": "Norman and Bodhi apparently read the middle form _carāmase_ as imperative, but I take it as the present indicative in the sense of definite future. " + "snp1.2:15.2": "Norman and Bodhi apparently read the middle form carāmase as imperative, but I take it as the present indicative in the sense of definite future. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.3_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.3_comment-en-sujato.json index 52cef42d78ae..6bd32fc6298b 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.3_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.3_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "snp1.3:15.2": "The exact nuance of this line is hard to pin down. Later Pali texts equate _abhilāpa_ with “naming”, but it doesn’t seem to occur in any early texts with this sense. However _lapanā_ is used in the sense of “flattery” in eg. [mn117:29.2](). ", - "snp1.3:19.2": "_Padumī_ is uncertain, see Bodhi’s note 475. But [other Sanskrit sources](https://books.google.com.au/books?id=99DgDwAAQBAJ&pg=PT101&lpg=PT101&dq=why+is+elephant+called+%22padmin%22&source=bl&ots=yjtYki1Aiw&sig=ACfU3U3b-nbKLRr9JB93iB_f0MRm29z45w&hl=en&sa=X&ved=2ahUKEwj317SinfXtAhUzwzgGHWzTCKoQ6AEwAXoECAIQAg#v=onepage&q=why%20is%20elephant%20called%20%22padmin%22&f=false) attribute the epithet to the elephant’s predeliction to bathing and eating in lotus ponds, which would seem [much more likely](https://www.agefotostock.com/age/en/Stock-Images/Rights-Managed/D88-2815363). ", - "snp1.3:22.2": "The reference is to the smelting of gold, [an3.101:1.9](). " + "snp1.3:15.2": "The exact nuance of this line is hard to pin down. Later Pali texts equate abhilāpa with “naming”, but it doesn’t seem to occur in any early texts with this sense. However lapanā is used in the sense of “flattery” in eg. MN 117:29.2. ", + "snp1.3:19.2": "Padumī is uncertain, see Bodhi’s note 475. But other Sanskrit sources attribute the epithet to the elephant’s predeliction to bathing and eating in lotus ponds, which would seem much more likely. ", + "snp1.3:22.2": "The reference is to the smelting of gold, AN 3.101:1.9. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.5_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.5_comment-en-sujato.json index 6534f86226c5..bf3b20821de5 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.5_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.5_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "snp1.5:2.3": "_Sakkhipuṭṭho_ is only elsewhere used in the context of being asked to bear witness in court. I think the context is relevant here, as the Buddha is offering personal testimony on a matter that otherwise he may not speak. ", - "snp1.5:6.2": "Norman and Bodhi both read _pada_ as “way”, but it surely means “passage” as eg. [an4.191:1.7](). " + "snp1.5:2.3": "Sakkhipuṭṭho is only elsewhere used in the context of being asked to bear witness in court. I think the context is relevant here, as the Buddha is offering personal testimony on a matter that otherwise he may not speak. ", + "snp1.5:6.2": "Norman and Bodhi both read pada as “way”, but it surely means “passage” as eg. AN 4.191:1.7. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.6_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.6_comment-en-sujato.json index 3c464f8130f3..5a0e43b775f5 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.6_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.6_comment-en-sujato.json @@ -1,7 +1,7 @@ { "snp1.6:2.1": "Several of the examples are gendered so I use “man”. ", - "snp1.6:2.3": "Reading _bhavantaṁ_ which is the regular form used with _Gotama_. ", + "snp1.6:2.3": "Reading bhavantaṁ which is the regular form used with Gotama. ", "snp1.6:2.4": "“Cause” or “reason” are not wrong, but they miss the force of the metaphor, which is about going from one state to another. ", - "snp1.6:3.3": "_Dhammakāmo_ is apparently always used in this sense. ", - "snp1.6:19.2": "Both Norman and Bodhi read _dissati_, I read _dussati_. " + "snp1.6:3.3": "Dhammakāmo is apparently always used in this sense. ", + "snp1.6:19.2": "Both Norman and Bodhi read dissati, I read dussati. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.7_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.7_comment-en-sujato.json index ae6461ffcace..107ac13b88a9 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.7_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.7_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "snp1.7:11.1": "Both Norman and Bodhi add a term suggesting transgression here, in line with the commentary and the apparent sense. I don’t, as I suspect the text is corrupt. Could _diss_ be _duss_? " + "snp1.7:11.1": "Both Norman and Bodhi add a term suggesting transgression here, in line with the commentary and the apparent sense. I don’t, as I suspect the text is corrupt. Could diss be duss? " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.8_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.8_comment-en-sujato.json index 968baa8cbcbc..057ff84547a9 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.8_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.8_comment-en-sujato.json @@ -1,6 +1,6 @@ { - "snp1.8:1.1": "See [an5.169:3.1]() for this sense of _atthakusala_. ", - "snp1.8:1.2": "Reading the absolutive in an infinitive sense, per commentery: _abhisamecca viharitukāmena_. ", - "snp1.8:5.3": "For “have become or will be” (_bhūtā va sambhavesī va_) I follow Norman and Bodhi in reading _sambhavesī_ as a future active participle. Compare such Sanskrit constructions as Śatapatha Brāhmaṇa 2.3.1.24: _bhūtaṁ caiva bhaviṣyacca jātaṁ ca janiṣyamāṇaṁ_ (“has become and will be, born and to be born”). ", - "snp1.8:10.4": "Note that _jātu_ here is not connected to _jāti_ “birth”. Rather, _na hi jātu_ is an idiom meaning “never”. Commentary: _ekaṃseneva_. " + "snp1.8:1.1": "See AN 5.169:3.1 for this sense of atthakusala. ", + "snp1.8:1.2": "Reading the absolutive in an infinitive sense, per commentery: abhisamecca viharitukāmena. ", + "snp1.8:5.3": "For “have become or will be” (bhūtā va sambhavesī va) I follow Norman and Bodhi in reading sambhavesī as a future active participle. Compare such Sanskrit constructions as Śatapatha Brāhmaṇa 2.3.1.24: bhūtaṁ caiva bhaviṣyacca jātaṁ ca janiṣyamāṇaṁ (“has become and will be, born and to be born”). ", + "snp1.8:10.4": "Note that jātu here is not connected to jāti “birth”. Rather, na hi jātu is an idiom meaning “never”. Commentary: ekaṃseneva. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.9_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.9_comment-en-sujato.json index 39905caa429b..511ebbbe1391 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga1/snp1.9_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga1/snp1.9_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "snp1.9:6.4": "Norman has “untruth”, Bodhi “destructive”. Neither notices _vebhūtiyaṁ_ at [dn30:2.21.2]() and [dn28:11.2](), where “divisive” fits all cases. ", - "snp1.9:7.5": "Following the sense at [mn99:13.7](), where _mantā_ must mean “after thought”. ", - "snp1.9:12.4": "Read _pasaṁsasi_ per PTS. " + "snp1.9:6.4": "Norman has “untruth”, Bodhi “destructive”. Neither notices vebhūtiyaṁ at DN 30:2.21.2 and DN 28:11.2, where “divisive” fits all cases. ", + "snp1.9:7.5": "Following the sense at MN 99:13.7, where mantā must mean “after thought”. ", + "snp1.9:12.4": "Read pasaṁsasi per PTS. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.12_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.12_comment-en-sujato.json index e5aa654cbd54..325c14c507d1 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.12_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.12_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "snp2.12:10.3": "_Kāmakāro_: “wish-granter”. Ordinary people cannot simply get what they want. ", - "snp2.12:10.4": "_Saṅkheyyakāro_: “comprehensibility-granter”. _Saṅkheyya_ is “calculable, comprehensible”, not “after comprehension”. The Buddha has a gift for explaining things in a way that makes them comprehensible. " + "snp2.12:10.3": "Kāmakāro: “wish-granter”. Ordinary people cannot simply get what they want. ", + "snp2.12:10.4": "Saṅkheyyakāro: “comprehensibility-granter”. Saṅkheyya is “calculable, comprehensible”, not “after comprehension”. The Buddha has a gift for explaining things in a way that makes them comprehensible. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.13_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.13_comment-en-sujato.json index fb7865fcc16f..0d1d3e3cab1f 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.13_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.13_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "snp2.13:8.2": "Neither Norman nor Bodhi note _sandhiyatimeva_ in identical context at [an3.132:3.2](). There Bodhi has “remains on friendly terms”, I have “stay in touch”. I assume there is a confusion of the negative which is required to give the correct sense. If I’m right, the corruption must predate the commentary. " + "snp2.13:8.2": "Neither Norman nor Bodhi note sandhiyatimeva in identical context at AN 3.132:3.2. There Bodhi has “remains on friendly terms”, I have “stay in touch”. I assume there is a confusion of the negative which is required to give the correct sense. If I’m right, the corruption must predate the commentary. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.14_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.14_comment-en-sujato.json index f0616bb011c0..520e26e8ac8b 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.14_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.14_comment-en-sujato.json @@ -1,7 +1,7 @@ { - "snp2.14:5.1": "At [dn20:11.7]() Erāvaṇa is clearly a dragon, but later tradition depicted him as a great elephant, the mount of Sakka. ", - "snp2.14:6.1": "Kuvera is identified as Vessavaṇa at [dn32:7.43](). ", - "snp2.14:7.1": "While _titthiya_ is commonly found in the Vinaya, this is the only place it occurs in the suttas that is not part of a stock list including kings, etc., or compounded with _añña-_ or _nānā-_. ", - "snp2.14:11.3": "_Atthadaso_: Bodhi follows comm in “seeing the good”, Norman has “seeing the goal”. I usually have “seeing the meaning”, and I think that is supported here. It follows several lines talking about the teaching. A reflective person doesn't just hear the teaching, but understands the point of it and puts it into practice. ", + "snp2.14:5.1": "At DN 20:11.7 Erāvaṇa is clearly a dragon, but later tradition depicted him as a great elephant, the mount of Sakka. ", + "snp2.14:6.1": "Kuvera is identified as Vessavaṇa at DN 32:7.43. ", + "snp2.14:7.1": "While titthiya is commonly found in the Vinaya, this is the only place it occurs in the suttas that is not part of a stock list including kings, etc., or compounded with añña- or nānā-. ", + "snp2.14:11.3": "Atthadaso: Bodhi follows comm in “seeing the good”, Norman has “seeing the goal”. I usually have “seeing the meaning”, and I think that is supported here. It follows several lines talking about the teaching. A reflective person doesn't just hear the teaching, but understands the point of it and puts it into practice. ", "snp2.14:11.4": "" } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.1_comment-en-sujato.json index 2a609160cca9..9e52dee4f816 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.1_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "snp2.1:11.1": "Hell (_niraya_), the animal realm, the ghost realm (_petivisaya_), and the abode of the demons (_asuraloka_). ", - "snp2.1:11.2": "This is often identified with the six heinous crimes beginning with murdering one’s mother ([an6.94]()). However, there are three other lists of six things that do not mention these heinous crimes ([an6.92](), [an6.93](), [an6.95]()). They include such errors as taking what is impermanent to be permanent. " + "snp2.1:11.1": "Hell (niraya), the animal realm, the ghost realm (petivisaya), and the abode of the demons (asuraloka). ", + "snp2.1:11.2": "This is often identified with the six heinous crimes beginning with murdering one’s mother (AN 6.94). However, there are three other lists of six things that do not mention these heinous crimes (AN 6.92, AN 6.93, AN 6.95). They include such errors as taking what is impermanent to be permanent. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.2_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.2_comment-en-sujato.json index 97dc8da3a2c3..9b00a984346a 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.2_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.2_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "snp2.2:2.2": "_Dinnaṁ_ and _payataṁ_ are synonyms. ", - "snp2.2:4.3": "Read _kujja_. " + "snp2.2:2.2": "Dinnaṁ and payataṁ are synonyms. ", + "snp2.2:4.3": "Read kujja. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.6_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.6_comment-en-sujato.json index e71dd9e9684f..7c7b86bb79db 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.6_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.6_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "snp2.6:1.1": "The titles Dhammacariyasutta and Kapilasutta are both found in manuscripts and commentary. In the Mahāsaṅgīti edition, Dhammacariyasutta is attested both in the concluding title for the sutta and in the summary verse for this chapter ([snp2.14:31.3]()), while Kapilasutta is attested in the summary verse of the Sutta Nipāta as a whole ([snp5.19:22.2](); neither BJT nor PTS has any equivalent for this section so it is probably a late Burmese addition). The BJT has Kapilasutta throughout, while PTS has Dhammacariyasutta throughout, acknowledging Kapilasutta only for the commentary. Given that _kapila_ does not occur in the sutta itself, while _dhammacariya_ occurs in the first line, most likely _kapila_ made its way into the title by contamination from the commentary, which tells an extensive story of a bad monk named Kapila, who the Buddha interrogates after he is reborn as a fish. The Vinaya also knows a monk of dubious morals named Kapila [Bu Pj 2:7.48.1](https://suttacentral.net/pli-tv-bu-vb-pc2/en/brahmali#7.48.1). " + "snp2.6:1.1": "The titles Dhammacariyasutta and Kapilasutta are both found in manuscripts and commentary. In the Mahāsaṅgīti edition, Dhammacariyasutta is attested both in the concluding title for the sutta and in the summary verse for this chapter (Snp 2.14:31.3), while Kapilasutta is attested in the summary verse of the Sutta Nipāta as a whole (Snp 5.19:22.2; neither BJT nor PTS has any equivalent for this section so it is probably a late Burmese addition). The BJT has Kapilasutta throughout, while PTS has Dhammacariyasutta throughout, acknowledging Kapilasutta only for the commentary. Given that kapila does not occur in the sutta itself, while dhammacariya occurs in the first line, most likely kapila made its way into the title by contamination from the commentary, which tells an extensive story of a bad monk named Kapila, who the Buddha interrogates after he is reborn as a fish. The Vinaya also knows a monk of dubious morals named Kapila Bu Pj 2:7.48.1. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.7_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.7_comment-en-sujato.json index f036fe4e885d..74e514bfd52c 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga2/snp2.7_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga2/snp2.7_comment-en-sujato.json @@ -1,10 +1,10 @@ { - "snp2.7:7.2": "_Komāra_ is hypermetrical and has probably been inserted by analogy with [an5.192:5.4](). ", - "snp2.7:8.1": "According to Baudh 2.1.2.13, _agamyā gamanaṁ_ means not transgressing with women considered inappropriate, such as the female friend of a male or female teacher. It doesn’t mean “outside caste”. ", - "snp2.7:16.4": "_Kiccākicca_ means “all kinds of duties, various business”, not “what is to be done and not done” (per both Norman and Bodhi). See eg. [thag16.10:20.2](). ", + "snp2.7:7.2": "Komāra is hypermetrical and has probably been inserted by analogy with AN 5.192:5.4. ", + "snp2.7:8.1": "According to Baudh 2.1.2.13, agamyā gamanaṁ means not transgressing with women considered inappropriate, such as the female friend of a male or female teacher. It doesn’t mean “outside caste”. ", + "snp2.7:16.4": "Kiccākicca means “all kinds of duties, various business”, not “what is to be done and not done” (per both Norman and Bodhi). See eg. Thag 16.10:20.2. ", "snp2.7:18.4": "A line elsewhere only used to describe hell. Perhaps the Buddha was no fan of the suburbs. ", - "snp2.7:20.1": "I’m not entirely convinced that _ganthetvā_ means “composed” here. It’s the only early usage in this sense, and the reading is derived from the highly polemical commentary. It may mean just that they “put together” i.e. “selected” favorable passages. This would be less nasty to the brahmins and more historically plausible (as we know that the Vedas are, in fact, old.) ", + "snp2.7:20.1": "I’m not entirely convinced that ganthetvā means “composed” here. It’s the only early usage in this sense, and the reading is derived from the highly polemical commentary. It may mean just that they “put together” i.e. “selected” favorable passages. This would be less nasty to the brahmins and more historically plausible (as we know that the Vedas are, in fact, old.) ", "snp2.7:21.4": "", - "snp2.7:26.3": "No doubt an exaggeration, but [sacrifices on this scale have been performed in modern times](https://en.wikipedia.org/wiki/Gadhimai_festival). ", + "snp2.7:26.3": "No doubt an exaggeration, but sacrifices on this scale have been performed in modern times. ", "snp2.7:28.4": "Compare Rig Veda 5.29.8: when Indra devours three hundred buffalo (at a sacrifice), all the gods cry out in celebration. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.10_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.10_comment-en-sujato.json index 40c62f7b5f8b..f038f32cb930 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.10_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.10_comment-en-sujato.json @@ -1,9 +1,9 @@ { - "snp3.10:12.4": "The parallels at [sn6.10]() and [an10.89]() end here. ", - "snp3.10:16.1": "I can’t find any evidence to support the commentary’s gloss as “liar”. I assume it is shorthand for _vebhūtiya_ which is a synonym of _pesuṇiya_ ([dn30:2.21.2]() and [dn28:11.2]()). ", + "snp3.10:12.4": "The parallels at SN 6.10 and AN 10.89 end here. ", + "snp3.10:16.1": "I can’t find any evidence to support the commentary’s gloss as “liar”. I assume it is shorthand for vebhūtiya which is a synonym of pesuṇiya (DN 30:2.21.2 and DN 28:11.2). ", "snp3.10:16.4": "I can’t find any explanation for the shift to direct address in second person here. Perhaps these verses were inserted from a separate source. ", - "snp3.10:17.1": "Norman and Bodhi both accept commentary’s _kilesarajaṃ attani pakkhipasi_, but this seems too narrow; their deeds harmed others too. ", + "snp3.10:17.1": "Norman and Bodhi both accept commentary’s kilesarajaṃ attani pakkhipasi, but this seems too narrow; their deeds harmed others too. ", "snp3.10:20.1": "Commentary says the hell-keepers are the subject here, hell-dwellers the subject of the next line. But this seems forced and unnecessary. Those going to hell are screaming, not uttering sweet words. ", - "snp3.10:20.4": "Read _aggini-samaṁ jalitaṁ_, as at [snp3.10:22.2]() below. ", + "snp3.10:20.4": "Read aggini-samaṁ jalitaṁ, as at Snp 3.10:22.2 below. ", "snp3.10:29.1": "The commentary says that these two verses are absent from the old “Great Commentary”. Bodhi takes this as a sign they were a later addition. Norman thinks otherwise, arguing that these verses answer the question asked in the prose introduction. But that question has already been answered in the prose, so I don’t think this is a compelling reason. Norman also argues on the basis of metre, which I’m not competent to assess. On the whole, however, I tend to agree with Bodhi here. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.11_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.11_comment-en-sujato.json index d470d0ee06d3..3c86bf8592ba 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.11_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.11_comment-en-sujato.json @@ -1,29 +1,29 @@ { - "snp3.11:1.1": "_Asita_ means “dark one”. He is an example of the “dark hermit” archetype. ", - "snp3.11:1.2": "Bodhi and Norman follow the PTS reading _sakkacca_ here, but it seems uncharacteristic to me. Why mention they have just honored Indra? On the other hand, it’s common to express “a group with its leader”. ", - "snp3.11:6.2": "_Narāsabha_ is literally “a bull of a man”, but the predominant sense is “chief”, “lord” rather than “bull”. _Vṛṣabha_ was widely used in this sense as far back as the Rig Veda, unlike English, where “bull” conveys quite a different set of connotations. The same is true of its synonyms _janavasabha_ and _purisnisabha_, but not _purisūsabho_ at [pli-tv-bu-vb-pj1:10.21.4](). ", - "snp3.11:7.2": "Notice the use of the humble _bhavana_ rather than the royal _pasāda_. There is an almost complete lack of royal language in this text, the sole exception being the _antepura_ “royal compound” in [snp3.11:17.2](). ", - "snp3.11:7.4": "In [dn14:1.31.3](), the bodhisatta Vipassī is examined by a number of brahmins. ", - "snp3.11:9.3": "Here, as so often, “autumn” (per Bodhi and Norman) conveys quite the wrong impression. Autumn is the time of gathering clouds, _sarada_ is the time after the rains. ", - "snp3.11:11.1": "_Jaṭī_ is an abbreviated form of _jaṭila_, a matted hair ascetic, usually Brahmanical. ", - "snp3.11:11.2": "Here the commentary glosses _paṇḍu_ as _ratta_ (“red”), followed by both Norman (“pale red”) and Bodhi. But _paṇḍu_ means “pale, white, cream, yellowish” and I can’t see anywhere in Pali or Sanskrit to suggest a meaning “red”. ", - "snp3.11:16.3": "Neither Bodhi’s “fortitude” nor Norman’s “peerless one” quite capture the force of _asamadhura_. The implication is that, as the forger of the path, the Buddha carries a burden greater than any other. ", - "snp3.11:18.1": "Note the idiom _parato ghosaṁ_ here. ", - "snp3.11:18.2": "This is a succinct definition of _buddha_, not an alternate thing that you might hear people say, per Bodhi and Norman. ", - "snp3.11:18.3": "Both Norman and Bodhi have “doctrine” here, while commentary is silent. I’m not aware of _samaya_ in the sense of “doctrine” in the early texts, nor is it listed in the senses of _samaya_ in the commentarial analysis in the Dhammasaṅgaṇī commentary, Kāmāvacarakusala. Given that the concern in previous lines is the notion of an awakened one, surely we have here an abbreviated _abhisamaya_ i.e. “breakthrough, enlightenment experience”. ", + "snp3.11:1.1": "Asita means “dark one”. He is an example of the “dark hermit” archetype. ", + "snp3.11:1.2": "Bodhi and Norman follow the PTS reading sakkacca here, but it seems uncharacteristic to me. Why mention they have just honored Indra? On the other hand, it’s common to express “a group with its leader”. ", + "snp3.11:6.2": "Narāsabha is literally “a bull of a man”, but the predominant sense is “chief”, “lord” rather than “bull”. Vṛṣabha was widely used in this sense as far back as the Rig Veda, unlike English, where “bull” conveys quite a different set of connotations. The same is true of its synonyms janavasabha and purisnisabha, but not purisūsabho at Pli Tv Bu Vb Pj 1:10.21.4. ", + "snp3.11:7.2": "Notice the use of the humble bhavana rather than the royal pasāda. There is an almost complete lack of royal language in this text, the sole exception being the antepura “royal compound” in Snp 3.11:17.2. ", + "snp3.11:7.4": "In DN 14:1.31.3, the bodhisatta Vipassī is examined by a number of brahmins. ", + "snp3.11:9.3": "Here, as so often, “autumn” (per Bodhi and Norman) conveys quite the wrong impression. Autumn is the time of gathering clouds, sarada is the time after the rains. ", + "snp3.11:11.1": "Jaṭī is an abbreviated form of jaṭila, a matted hair ascetic, usually Brahmanical. ", + "snp3.11:11.2": "Here the commentary glosses paṇḍu as ratta (“red”), followed by both Norman (“pale red”) and Bodhi. But paṇḍu means “pale, white, cream, yellowish” and I can’t see anywhere in Pali or Sanskrit to suggest a meaning “red”. ", + "snp3.11:16.3": "Neither Bodhi’s “fortitude” nor Norman’s “peerless one” quite capture the force of asamadhura. The implication is that, as the forger of the path, the Buddha carries a burden greater than any other. ", + "snp3.11:18.1": "Note the idiom parato ghosaṁ here. ", + "snp3.11:18.2": "This is a succinct definition of buddha, not an alternate thing that you might hear people say, per Bodhi and Norman. ", + "snp3.11:18.3": "Both Norman and Bodhi have “doctrine” here, while commentary is silent. I’m not aware of samaya in the sense of “doctrine” in the early texts, nor is it listed in the senses of samaya in the commentarial analysis in the Dhammasaṅgaṇī commentary, Kāmāvacarakusala. Given that the concern in previous lines is the notion of an awakened one, surely we have here an abbreviated abhisamaya i.e. “breakthrough, enlightenment experience”. ", "snp3.11:19.2": "I find it curious that this epithet is used of both the Buddha and Asita. ", "snp3.11:19.4": "Possibly the only usage of “hope” in a spiritual sense in the EBTs. ", - "snp3.11:22.4": "Bodhi accepts the commentarial gloss of _pada_ as _paṭipadā_ here, but I find his reasoning unconvincing. Yes, the text speaks of practice, but this correlates to the first part of the answer. Here, at the end of the question, it relates to the end of the text, which speaks of the state of sagacity. ", - "snp3.11:25.1": "Note that, despite the etymology, _uccāvaca_ seems to be used more in the sense of “diversity” rather than “high and low”; eg. the colors of a rainbow. Here all things are like tongues of flame, i.e. there are many different ones, but they are not treated as better or worse. ", - "snp3.11:28.2": "As other instances of this line make clear, the referent of _yattha_ is _kāmā_, i.e. the pleasures of the senses, not the desire and greed (of the previous line). Bodhi gets this nuance right, Norman does not. ", + "snp3.11:22.4": "Bodhi accepts the commentarial gloss of pada as paṭipadā here, but I find his reasoning unconvincing. Yes, the text speaks of practice, but this correlates to the first part of the answer. Here, at the end of the question, it relates to the end of the text, which speaks of the state of sagacity. ", + "snp3.11:25.1": "Note that, despite the etymology, uccāvaca seems to be used more in the sense of “diversity” rather than “high and low”; eg. the colors of a rainbow. Here all things are like tongues of flame, i.e. there are many different ones, but they are not treated as better or worse. ", + "snp3.11:28.2": "As other instances of this line make clear, the referent of yattha is kāmā, i.e. the pleasures of the senses, not the desire and greed (of the previous line). Bodhi gets this nuance right, Norman does not. ", "snp3.11:28.4": "Bodhi has “inferno”, Norman “hell” but the normal sense of “abyss” better fits the metaphor of “crossing over”. ", - "snp3.11:29.3": "Read _sa ve_. ", - "snp3.11:32.3": "This line and the next echo the practices of Jain ascetics: _naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ_. The sense of the first two terms is similar to _avhāna_, while the last of these terms is the same as _abhihāra_ in the next line. ", + "snp3.11:29.3": "Read sa ve. ", + "snp3.11:32.3": "This line and the next echo the practices of Jain ascetics: naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ. The sense of the first two terms is similar to avhāna, while the last of these terms is the same as abhihāra in the next line. ", "snp3.11:33.2": "Bodhi’s “should not behave rashly” and Norman’s “should not pursue his search for food inconsiderately” confuse a plain meaning. When on alms round a mendicant should not walk too fast, else the families have no time to ready the food. ", - "snp3.11:36.1": "As above, _uccāvaca_ probably means “diverse” practices rather than “high and low” per commentary followed by Bodhi and Norman. The only usage of _uccāvaca_ in the context of practice is the “diverse duties” performed by mendicants for their fellows (eg. [dn33:3.3.17]()). ", + "snp3.11:36.1": "As above, uccāvaca probably means “diverse” practices rather than “high and low” per commentary followed by Bodhi and Norman. The only usage of uccāvaca in the context of practice is the “diverse duties” performed by mendicants for their fellows (eg. DN 33:3.3.17). ", "snp3.11:36.2": "Norman’s proposal that this is not the Buddha is implausible. ", - "snp3.11:36.3": "This verse is quoted by the Kathāvatthu ([kv1.2:113.1]()) to refute the thesis that an arahant might fall away from their attainment. This is overlooked by both Bodhi and Norman, although it evidently underlies the commentary. ", - "snp3.11:36.4": "Both Bodhi and Norman discuss this line, without any compelling conclusion. The problematic _mutaṁ_ cannot mean “experienced” per Bodhi and Norman following the commentary. Since the Kathāvatthu is by far the earliest source on this verse, I suggest we adopt its reading that the verse is about “falling away”, and amend _mutaṁ_ to _cutaṁ_. ", + "snp3.11:36.3": "This verse is quoted by the Kathāvatthu (Kv 1.2:113.1) to refute the thesis that an arahant might fall away from their attainment. This is overlooked by both Bodhi and Norman, although it evidently underlies the commentary. ", + "snp3.11:36.4": "Both Bodhi and Norman discuss this line, without any compelling conclusion. The problematic mutaṁ cannot mean “experienced” per Bodhi and Norman following the commentary. Since the Kathāvatthu is by far the earliest source on this verse, I suggest we adopt its reading that the verse is about “falling away”, and amend mutaṁ to cutaṁ. ", "snp3.11:38.1": "The PTS edition, as does the BJT, has a reciter’s remark here identifying the speaker as the Buddha, and this is translated without comment by Norman and Bodhi. It is unusual, if not unique, to find such a mark in the middle of a series of verses by one speaker. The Mahāsaṅgīti edition, following the VRI, lacks this remark and I have translated accordingly. ", - "snp3.11:41.1": "By forcing the commentary’s sense of _kitti_ into _nigghosa_, Bodhi and Norman confuse a simple meaning. _Nighosa_ (more commonly spelled _nigghosa_) just means “word, teaching, statement”, eg. _tava sutvāna nigghosaṁ_ “having heard your teaching”. " + "snp3.11:41.1": "By forcing the commentary’s sense of kitti into nigghosa, Bodhi and Norman confuse a simple meaning. Nighosa (more commonly spelled nigghosa) just means “word, teaching, statement”, eg. tava sutvāna nigghosaṁ “having heard your teaching”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.12_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.12_comment-en-sujato.json index a11b0e271701..df2b94c8a566 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.12_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.12_comment-en-sujato.json @@ -1,8 +1,8 @@ { - "snp3.12:26.4": "[sn36.2:3.4]() has _virajjati_. See Bodhi’s note 1735 for the readings and commentary in both contexts. ", - "snp3.12:33.3": "I take _ārambha_ here as having the same sense as _samārambha_ at [an4.195:6.2](). But see too the sense of “transgression” at [an5.142:6.4](). ", - "snp3.12:40.3": "_Saṅkhāya sevī_ refers to the monastic practice of making use of requisites, including food, only after reflection on them. ", - "snp3.12:43.3": "Text treats _iñjita_ as _eja_ and the translation should reflect this. ", - "snp3.12:50.3": "In this unique formulation, _upanijjhāyati_ should be understood in terms of its consistent usage in the Suttas: the excessive and obsessive focusing or gazing on something. It’s not just that people miss what is true, it is that they are looking intently in the wrong direction. ", - "snp3.12:60.4": "Read _akovidā_ per [sn35.136:7.4](). " + "snp3.12:26.4": "SN 36.2:3.4 has virajjati. See Bodhi’s note 1735 for the readings and commentary in both contexts. ", + "snp3.12:33.3": "I take ārambha here as having the same sense as samārambha at AN 4.195:6.2. But see too the sense of “transgression” at AN 5.142:6.4. ", + "snp3.12:40.3": "Saṅkhāya sevī refers to the monastic practice of making use of requisites, including food, only after reflection on them. ", + "snp3.12:43.3": "Text treats iñjita as eja and the translation should reflect this. ", + "snp3.12:50.3": "In this unique formulation, upanijjhāyati should be understood in terms of its consistent usage in the Suttas: the excessive and obsessive focusing or gazing on something. It’s not just that people miss what is true, it is that they are looking intently in the wrong direction. ", + "snp3.12:60.4": "Read akovidā per SN 35.136:7.4. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.1_comment-en-sujato.json index ae9277ea4397..33f1ee9ead46 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.1_comment-en-sujato.json @@ -1,8 +1,8 @@ { "snp3.1:5.1": "This is the only passage in the suttas where Bimbisāra appears in person. He does, however, feature quite frequently in the Vinaya. ", - "snp3.1:6.2": "_Suci_ here refers to his appearance, as agreed by the commentary, so “pure” is not very useful. ", - "snp3.1:11.2": "Reading _tato_. ", - "snp3.1:17.3": "Cp. [ja542:176.3](). ", + "snp3.1:6.2": "Suci here refers to his appearance, as agreed by the commentary, so “pure” is not very useful. ", + "snp3.1:11.2": "Reading tato. ", + "snp3.1:17.3": "Cp. Ja 542:176.3. ", "snp3.1:18.4": "", "snp3.1:19.1": "Buddhist tradition holds that the Buddha’s solar ancestry was shared with Bimbisāra. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.2_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.2_comment-en-sujato.json index c07b4d9b26ef..8b715d7a09d9 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.2_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.2_comment-en-sujato.json @@ -1,6 +1,6 @@ { - "snp3.2:11.2": "For _vedanā_, the Mahāvastu has _padaṁ_, while the Saṅghabhedavastu has _cetanā_. ", - "snp3.2:16.1": "The meaning of these lines is quite obscure. The _muñja_ was used for the brahmin’s girdle, and as such became an epithet of Vishnu and Shiva. The sense of “girdle” in English conveys the idea of preparing oneself for a righteous challenge, “gird thy loins”. I take _parihare_ as optative. ", - "snp3.2:16.2": "_Dhiratthu_ is a curse, lit. “damn my life”. But it’s hard to render as a literal curse without sounding like it’s weird, swearing, or casting a spell. ", - "snp3.2:19.4": "An unfired pot is also used as simile for weakness at [mn122:27.1](). " + "snp3.2:11.2": "For vedanā, the Mahāvastu has padaṁ, while the Saṅghabhedavastu has cetanā. ", + "snp3.2:16.1": "The meaning of these lines is quite obscure. The muñja was used for the brahmin’s girdle, and as such became an epithet of Vishnu and Shiva. The sense of “girdle” in English conveys the idea of preparing oneself for a righteous challenge, “gird thy loins”. I take parihare as optative. ", + "snp3.2:16.2": "Dhiratthu is a curse, lit. “damn my life”. But it’s hard to render as a literal curse without sounding like it’s weird, swearing, or casting a spell. ", + "snp3.2:19.4": "An unfired pot is also used as simile for weakness at MN 122:27.1. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.4_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.4_comment-en-sujato.json index 73cb7d3e4b2e..2372651e3336 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.4_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.4_comment-en-sujato.json @@ -1,6 +1,6 @@ { - "snp3.4:5.3": "Norman and Bodhi follow the commentary’s _manussehi_ (“humans”). But _māṇava_ is not used elsewhere in this sense (PTS Dict’s ref to Thig 7.1 notwithstanding), nor does such a sense seem to be attested in the Sanskrit dictionaries. The context is the Buddha’s unattachment to “clan” and it surely has the sense here of “youngling”, either children or students. ", + "snp3.4:5.3": "Norman and Bodhi follow the commentary’s manussehi (“humans”). But māṇava is not used elsewhere in this sense (PTS Dict’s ref to Thig 7.1 notwithstanding), nor does such a sense seem to be attested in the Sanskrit dictionaries. The context is the Buddha’s unattachment to “clan” and it surely has the sense here of “youngling”, either children or students. ", "snp3.4:7.3": "The Buddha is demonstrating his expertise. The verse here called Sāvittī (Samskrit Sāvitrī) may be recited in Gāyatrī or Anuṣṭubh metres. The form specified here is the Gāyatrī, which is the form recommended for the initiation of a student in Śatapatha Brāhmaṇa 11.5.4.13 (see also Bṛhadāraṇyaka Upaniṣad 5.14), and probably represents the lineage in which Siddhattha practiced under his former teachers. ", - "snp3.4:11.2": "Norman and Bodhi both have “approach and ask”, but _upasaṅkamma_ is absolutive: he is already there. ", - "snp3.4:14.2": "The line puns _jāti_ (“birth”) with _jāyati_ (“give birth”) and _jātaveda_ (“born knowledge”?), a poetic word for fire. " + "snp3.4:11.2": "Norman and Bodhi both have “approach and ask”, but upasaṅkamma is absolutive: he is already there. ", + "snp3.4:14.2": "The line puns jāti (“birth”) with jāyati (“give birth”) and jātaveda (“born knowledge”?), a poetic word for fire. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.5_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.5_comment-en-sujato.json index 0608f04e735a..cf90fce4707e 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.5_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.5_comment-en-sujato.json @@ -1,6 +1,6 @@ { - "snp3.5:5.5": "Bodhi translates _ārādhaye_ as simple present tense here (“succeeds”) and in the identical line below as imperative (“should accomplish”). Norman has the optative mood in both cases, which is surely correct. ", - "snp3.5:24.1": "The “speaker’s mark” is in MS treated as part of the line, which is unusual if not unique. According to Norman’s note here however, we should consider this line a seven-syllable sloka (perhaps restoring the variant _ca_ to make it eight). I have adjusted the Pali punctuation accordingly. ", - "snp3.5:26.1": "_Bajjhati_ (“bound”) seems odd to me in this line. I think it’s more likely these are three semi-synonyms. As it stands, the Buddha does not actually answer the question, since he only discusses the positive side. PTS notes a reading _bujjhati_ in the commentary, which I follow. However the commentary reads _bajjhati_ in the VRI edition, and the comment itself supports this, since it treats it as a bad thing. If it is a mistake, then, it is an old one. ", - "snp3.5:27.1": "This is defined at [dn5:14](). " + "snp3.5:5.5": "Bodhi translates ārādhaye as simple present tense here (“succeeds”) and in the identical line below as imperative (“should accomplish”). Norman has the optative mood in both cases, which is surely correct. ", + "snp3.5:24.1": "The “speaker’s mark” is in MS treated as part of the line, which is unusual if not unique. According to Norman’s note here however, we should consider this line a seven-syllable sloka (perhaps restoring the variant ca to make it eight). I have adjusted the Pali punctuation accordingly. ", + "snp3.5:26.1": "Bajjhati (“bound”) seems odd to me in this line. I think it’s more likely these are three semi-synonyms. As it stands, the Buddha does not actually answer the question, since he only discusses the positive side. PTS notes a reading bujjhati in the commentary, which I follow. However the commentary reads bajjhati in the VRI edition, and the comment itself supports this, since it treats it as a bad thing. If it is a mistake, then, it is an old one. ", + "snp3.5:27.1": "This is defined at DN 5:14. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.6_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.6_comment-en-sujato.json index 9ec0c9e477cc..a62d574b2c6b 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.6_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.6_comment-en-sujato.json @@ -1,19 +1,19 @@ { - "snp3.6:16.1": "The Commentary allows _kappa_ in the sense of both “mental activity” and “eon” here. The context in this verse suggests it is about the eons of transmigration. ", - "snp3.6:19.5": "Commentary glosses _brahmā_ with _brāhmaṇa_, which is required by the sense. ", - "snp3.6:24.1": "I think Norman’s reconstruction of this to root _ñā_ (followed by Bodhi) is too speculative. The word makes fine sense as is, and is more metaphorically connected with the sense of _khetta_. ", - "snp3.6:25.1": "Reading _vijeyya_; both _viceyya_ and _vijeyya_ are accepted in the commentary. The “fields” are the “fields of deeds” ([an3.77:2.3.]()). ", - "snp3.6:27.1": "_Paṇḍarāni_ means not “senses” per commentary, but is a synonym for _suddhi_ in the next line. A true _paṇḍita_ is pure both inside and out. ", + "snp3.6:16.1": "The Commentary allows kappa in the sense of both “mental activity” and “eon” here. The context in this verse suggests it is about the eons of transmigration. ", + "snp3.6:19.5": "Commentary glosses brahmā with brāhmaṇa, which is required by the sense. ", + "snp3.6:24.1": "I think Norman’s reconstruction of this to root ñā (followed by Bodhi) is too speculative. The word makes fine sense as is, and is more metaphorically connected with the sense of khetta. ", + "snp3.6:25.1": "Reading vijeyya; both viceyya and vijeyya are accepted in the commentary. The “fields” are the “fields of deeds” (AN 3.77:2.3.). ", + "snp3.6:27.1": "Paṇḍarāni means not “senses” per commentary, but is a synonym for suddhi in the next line. A true paṇḍita is pure both inside and out. ", "snp3.6:27.4": "", - "snp3.6:33.2": "The commentary’s “abode of energy” for _viriyavāso_ doesn’t sound right to me, though followed by Bodhi and Norman. I read _viriyavā so_. ", - "snp3.6:33.4": "Reading _vīro_. ", - "snp3.6:37.1": "The absolutives _sutvā_ and _abhiññāya_ apply to their respective following accusatives _sabbadhammaṁ_ and _sāvajjānavajjaṁ_. ", - "snp3.6:38.3": "The three perceptions are sensuality, malice, and cruelty. Since _paṅka_ is a stock metaphor for _kāma_, it seems we should read “the bog of the three perceptions” rather than “the three perceptions and the bog”. ", - "snp3.6:39.1": "The syntax reads more cleanly if the nominatives in this line and the next are read together; and the clauses following _sabb-_ are likewise read in parallel. ", + "snp3.6:33.2": "The commentary’s “abode of energy” for viriyavāso doesn’t sound right to me, though followed by Bodhi and Norman. I read viriyavā so. ", + "snp3.6:33.4": "Reading vīro. ", + "snp3.6:37.1": "The absolutives sutvā and abhiññāya apply to their respective following accusatives sabbadhammaṁ and sāvajjānavajjaṁ. ", + "snp3.6:38.3": "The three perceptions are sensuality, malice, and cruelty. Since paṅka is a stock metaphor for kāma, it seems we should read “the bog of the three perceptions” rather than “the three perceptions and the bog”. ", + "snp3.6:39.1": "The syntax reads more cleanly if the nominatives in this line and the next are read together; and the clauses following sabb- are likewise read in parallel. ", "snp3.6:40.3": "", - "snp3.6:40.5": "_Pariyanta_ means “limit, boundary”. An arahant still has name & form, but only until the end of their life. ", - "snp3.6:40.6": "I think _pattipatta_ is a play on words here. ", - "snp3.6:42.1": "These are the sixty-two views of the Brahmajalasutta. The view of self underlies them all ([sn41.3:4.13]()), and according to the commentary it is here included as the sixty-third. ", - "snp3.6:44.4": "Oddly, at [an5.38:5.4]() we find _sorata_ with _sakhila_ in a similar sense to _akhila_ here. ", + "snp3.6:40.5": "Pariyanta means “limit, boundary”. An arahant still has name & form, but only until the end of their life. ", + "snp3.6:40.6": "I think pattipatta is a play on words here. ", + "snp3.6:42.1": "These are the sixty-two views of the Brahmajalasutta. The view of self underlies them all (SN 41.3:4.13), and according to the commentary it is here included as the sixty-third. ", + "snp3.6:44.4": "Oddly, at AN 5.38:5.4 we find sorata with sakhila in a similar sense to akhila here. ", "snp3.6:47.4": "A rare Pali reference to the legendary sages Nārada and his nephew Parvata, whose story is in the Viṣṇu Purāṇa. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.8_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.8_comment-en-sujato.json index 0b21689a205e..65b653e19072 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.8_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.8_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "snp3.8:1.1": "A _nimitta_ is a sign or portent, and is commonly used in the context of omens, prophecy, or fortune-telling. Here it means that there is no portent or omen by which one can predict the extent of life. ", - "snp3.8:3.2": "Accepting _niccaṁ_ per Norman and Bodhi. ", - "snp3.8:17.4": "The commentary says this means, “I cannot bring back the dead”, which is followed by Norman and Bodhi. But I think the text elides a second negative and should read: _na eso alabbhā_, literally “This is not not-to-be-gotten by me”, i.e. “I cannot escape this”. " + "snp3.8:1.1": "A nimitta is a sign or portent, and is commonly used in the context of omens, prophecy, or fortune-telling. Here it means that there is no portent or omen by which one can predict the extent of life. ", + "snp3.8:3.2": "Accepting niccaṁ per Norman and Bodhi. ", + "snp3.8:17.4": "The commentary says this means, “I cannot bring back the dead”, which is followed by Norman and Bodhi. But I think the text elides a second negative and should read: na eso alabbhā, literally “This is not not-to-be-gotten by me”, i.e. “I cannot escape this”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.9_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.9_comment-en-sujato.json index 65329bc6458f..ac4be91f4078 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga3/snp3.9_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga3/snp3.9_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "snp3.9:11.1": "The Buddha as “eye” evokes the common (eg. Rig Veda 1.164.14, 5.40.8, 5.59.5, 10.10.9) Vedic image of the Sun as the “eye of all” (_viśvacakṣāḥ_, 7.63.1), the “eye” for “eyes to see” (10.158.4), moving as an unaging wheel through the sky (1.164.14). See [dn16:5.6.3](). " + "snp3.9:11.1": "The Buddha as “eye” evokes the common (eg. Rig Veda 1.164.14, 5.40.8, 5.59.5, 10.10.9) Vedic image of the Sun as the “eye of all” (viśvacakṣāḥ, 7.63.1), the “eye” for “eyes to see” (10.158.4), moving as an unaging wheel through the sky (1.164.14). See DN 16:5.6.3. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.10_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.10_comment-en-sujato.json index 1c4af0521f0e..187c6759b7f5 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.10_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.10_comment-en-sujato.json @@ -1,7 +1,7 @@ { - "snp4.10:2.4": "See [sn44.1](), [mn72](). ", - "snp4.10:2.5": "Such as ignorance ([an4.10:9.4]()) or craving ([dhp342]()). ", - "snp4.10:6.4": "Agreeing with Norman that this is a rare instance of _saddha_ in the sense of wish, desire, per Sanskrit _śraddhā_, one sense of which is “appetite”. ", - "snp4.10:11.3": "As in [snp4.3:8.3]() this makes better sense considered as an active process. ", - "snp4.10:14.3": "Given the significance of “views” in the Aṭṭhakavagga, and that _dhamma_ is commonly used in the sense of “teaching”, I read this in view of such passages as [mn47:14.3](): _dhammesu niṭṭhaṁ gacchati_ (“comes to a conclusion about the teachings”). " + "snp4.10:2.4": "See SN 44.1, MN 72. ", + "snp4.10:2.5": "Such as ignorance (AN 4.10:9.4) or craving (Dhp 342). ", + "snp4.10:6.4": "Agreeing with Norman that this is a rare instance of saddha in the sense of wish, desire, per Sanskrit śraddhā, one sense of which is “appetite”. ", + "snp4.10:11.3": "As in Snp 4.3:8.3 this makes better sense considered as an active process. ", + "snp4.10:14.3": "Given the significance of “views” in the Aṭṭhakavagga, and that dhamma is commonly used in the sense of “teaching”, I read this in view of such passages as MN 47:14.3: dhammesu niṭṭhaṁ gacchati (“comes to a conclusion about the teachings”). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.11_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.11_comment-en-sujato.json index 3d09aa31ac7a..2954ac05f1b7 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.11_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.11_comment-en-sujato.json @@ -1,13 +1,13 @@ { - "snp4.11:2.1": "_Piya_, “things held dear” or “what is liked”. ", - "snp4.11:3.4": "_Samparāya_ means “in the next life”. The Niddesa’s gloss of “refuge, shelter” etc. does not change this but qualifies it: people look for safety in the next life. ", - "snp4.11:7.2": "Here _dvaya_ refers back to the “pair” of the previous lines and should not be overinterpreted as “duality”. ", - "snp4.11:12.1": "The past participle _sameta_ here is glossed by Niddesa as _paṭipanna_, i.e. “engaged in the practice”. ", - "snp4.11:13.1": "_Visaññī_ is used of one whose perception is distorted by grief ([thig6.2:1.2]()), by alcohol ([Bu Pc 51:1.40](https://suttacentral.net/pli-tv-bu-vb-pc51/en/brahmali#1.40)), or by the four “distortions of perception” ([an4.49:3.5]()). _Saññasaññī _ is the opposite. ", + "snp4.11:2.1": "Piya, “things held dear” or “what is liked”. ", + "snp4.11:3.4": "Samparāya means “in the next life”. The Niddesa’s gloss of “refuge, shelter” etc. does not change this but qualifies it: people look for safety in the next life. ", + "snp4.11:7.2": "Here dvaya refers back to the “pair” of the previous lines and should not be overinterpreted as “duality”. ", + "snp4.11:12.1": "The past participle sameta here is glossed by Niddesa as paṭipanna, i.e. “engaged in the practice”. ", + "snp4.11:13.1": "Visaññī is used of one whose perception is distorted by grief (Thig 6.2:1.2), by alcohol (Bu Pc 51:1.40), or by the four “distortions of perception” (AN 4.49:3.5). Saññasaññī is the opposite. ", "snp4.11:13.2": "This verse answers the question of how one is to practice so that form disappears. It describes the process that leads from the fourth jhana to the formless states. ", - "snp4.11:13.4": "In [mn18](), we have the sequence perception, thought, proliferation, then _papañcasaññāsaṅkhā_. This suggests that _papañca_ causes _saṅkhā_, as per Bodhi. ", - "snp4.11:14.1": "Oddly, however, the disappearance of _sukha_ and _dukkha_ is not directly answered. It is, however, implied in the surmounting of 3rd _jhāna_. ", - "snp4.11:15.1": "At [an10.29:20.2](), the best of those who advocate the “ultimate purity of the spirit” are said to be those who teach the dimension of neither perception nor non-perception, by which the Buddha is referring to the Brahmanical teacher Uddaka Rāmaputta ([mn26:16.13]()), said by the Buddha to be “astute” (_paṇḍita_ [mn26:23.5]()). ", - "snp4.11:15.2": "While _yakkha_ (Sanskrit _yakṣa_) is normally a worldly deity, he is identified with the ultimate Brahman at Bṛhadāraṇyaka Upaniṣad 5.4.1 and Kena Upaniṣad 4.1. ", - "snp4.11:15.3": "Niddesa treats _samaya_ as “stilling” (_sama_), in the sense of the cessation of a sentient being. The normal meaning is “occasion”, which fits well here. Niddesa and commentary explain this second class of so-called experts as the annihilationists. " + "snp4.11:13.4": "In MN 18, we have the sequence perception, thought, proliferation, then papañcasaññāsaṅkhā. This suggests that papañca causes saṅkhā, as per Bodhi. ", + "snp4.11:14.1": "Oddly, however, the disappearance of sukha and dukkha is not directly answered. It is, however, implied in the surmounting of 3rd jhāna. ", + "snp4.11:15.1": "At AN 10.29:20.2, the best of those who advocate the “ultimate purity of the spirit” are said to be those who teach the dimension of neither perception nor non-perception, by which the Buddha is referring to the Brahmanical teacher Uddaka Rāmaputta (MN 26:16.13), said by the Buddha to be “astute” (paṇḍita MN 26:23.5). ", + "snp4.11:15.2": "While yakkha (Sanskrit yakṣa) is normally a worldly deity, he is identified with the ultimate Brahman at Bṛhadāraṇyaka Upaniṣad 5.4.1 and Kena Upaniṣad 4.1. ", + "snp4.11:15.3": "Niddesa treats samaya as “stilling” (sama), in the sense of the cessation of a sentient being. The normal meaning is “occasion”, which fits well here. Niddesa and commentary explain this second class of so-called experts as the annihilationists. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.12_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.12_comment-en-sujato.json index 9681e9b64a92..ac1996579037 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.12_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.12_comment-en-sujato.json @@ -1,14 +1,14 @@ { - "snp4.12:1.3": "Here, as often in the Aṭṭhakavagga, _jānāti_ implies different ways of knowing, which may be right or wrong (to degrees). We can “see” things differently, but we can’t “know” them differently. ", - "snp4.12:3.2": "Preferring _omako_ over _mago_ (“beast”), which seems harsh. ", + "snp4.12:1.3": "Here, as often in the Aṭṭhakavagga, jānāti implies different ways of knowing, which may be right or wrong (to degrees). We can “see” things differently, but we can’t “know” them differently. ", + "snp4.12:3.2": "Preferring omako over mago (“beast”), which seems harsh. ", "snp4.12:5.1": "I think “this is correct” refers, not to the assertion of a view, but to the assertion that the other is a fool. Niddesa takes it to mean the assertion of one of the 62 views, but this seems to be reading into the text. ", - "snp4.12:5.2": "Here I take _bālā_ as the quoted speech, as in the lines above and below. The commentary supplies the expected quotation indicator: _‘bālo’ti āhu_. If we take _bālā_ as subject of the verb here, per Bodhi, Norman, and Ñāṇadīpa, then the Buddha is adopting the reductive language of those he seeks to counter, obscuring the sense of the verse. ", - "snp4.12:5.3": "It’s important to maintain the past sense of _akaṁsu_ here: a view is something they have constructed and built up over time; it has solidified and become part of them, which is why it’s so hard to give up. ", + "snp4.12:5.2": "Here I take bālā as the quoted speech, as in the lines above and below. The commentary supplies the expected quotation indicator: ‘bālo’ti āhu. If we take bālā as subject of the verb here, per Bodhi, Norman, and Ñāṇadīpa, then the Buddha is adopting the reductive language of those he seeks to counter, obscuring the sense of the verse. ", + "snp4.12:5.3": "It’s important to maintain the past sense of akaṁsu here: a view is something they have constructed and built up over time; it has solidified and become part of them, which is why it’s so hard to give up. ", "snp4.12:7.2": "The readings and interpretation of this line is tricky; see discussions in Norman and Bodhi. Niddesa and Arthapada are in agreement, and I follow. ", - "snp4.12:8.3": "Read _su tāni_. ", - "snp4.12:9.2": "The Niddesa glosses _aññatra saññāya niccaggāhā_, which is translated by Bodhi as “apart from the grasping of permanence by perception”. But this seems impossible to me: _saññāya_ is an ablative constructed with _aññatra_, and _niccāni_ surely agrees with _saccāni_. Further, the sense of this reading is a stretch, as we haven’t dealt with impermanence at all so far. I think the allusion is, rather, to the idea of _dhammaniyāmatā_, the “fixity” or “regularity” of the Dhamma as an “eternal truth”. ", + "snp4.12:8.3": "Read su tāni. ", + "snp4.12:9.2": "The Niddesa glosses aññatra saññāya niccaggāhā, which is translated by Bodhi as “apart from the grasping of permanence by perception”. But this seems impossible to me: saññāya is an ablative constructed with aññatra, and niccāni surely agrees with saccāni. Further, the sense of this reading is a stretch, as we haven’t dealt with impermanence at all so far. I think the allusion is, rather, to the idea of dhammaniyāmatā, the “fixity” or “regularity” of the Dhamma as an “eternal truth”. ", "snp4.12:10.1": "This verse begins a rather striking pattern where the first couplet is essentially restated in the second couplet. ", "snp4.12:11.1": "Again the two couplets repeat the same meaning. ", - "snp4.12:13.3": "This must refer back to the previous verse, where _sayaṁ_ means “on one’s own account”. ", - "snp4.12:17.2": "Cf. _Na, bhikkhave, dhammavādī kenaci lokasmiṁ vivadati_. " + "snp4.12:13.3": "This must refer back to the previous verse, where sayaṁ means “on one’s own account”. ", + "snp4.12:17.2": "Cf. Na, bhikkhave, dhammavādī kenaci lokasmiṁ vivadati. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.13_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.13_comment-en-sujato.json index 131fed36070b..327df4e00ec4 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.13_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.13_comment-en-sujato.json @@ -1,13 +1,13 @@ { - "snp4.13:2.4": "If we render _khema_ as “security” and _bhūmi_ as “stage” then we miss the metaphor. _Abhi-√pas_ is found at [an3.39:11.4]() and [an5.57:15.4]() where it has a similar sense of “looking forward to”. ", - "snp4.13:6.4": "The Niddesa’s explanation of _santi_ as “view” is not plausible. I follow Norman. ", - "snp4.13:7.1": "Reading _tapūpanissāya_; see Bodhi’s note 1961. Since in prose _tapojigucchā_usually occur together, I treat them as such here. ", - "snp4.13:7.3": "[mn102:11.3]() shows that _uddhaṁsarā_ is a term used of those who look to salvation “upstream” in a future life. _Anutthunati_ rather consistently means “bemoans”, and here I think it is used in a disparaging way of those who, suffering under self-inflicted mortification, moan that purity is just around the corner. ", + "snp4.13:2.4": "If we render khema as “security” and bhūmi as “stage” then we miss the metaphor. Abhi-√pas is found at AN 3.39:11.4 and AN 5.57:15.4 where it has a similar sense of “looking forward to”. ", + "snp4.13:6.4": "The Niddesa’s explanation of santi as “view” is not plausible. I follow Norman. ", + "snp4.13:7.1": "Reading tapūpanissāya; see Bodhi’s note 1961. Since in prose tapojigucchāusually occur together, I treat them as such here. ", + "snp4.13:7.3": "MN 102:11.3 shows that uddhaṁsarā is a term used of those who look to salvation “upstream” in a future life. Anutthunati rather consistently means “bemoans”, and here I think it is used in a disparaging way of those who, suffering under self-inflicted mortification, moan that purity is just around the corner. ", "snp4.13:12.1": "Here I follow Ñāṇadīpa, who takes the whole verse as a conditional argument, whereas Bodhi and Norman treat each couplet separately. I think the verse is making the argument that each ascetic bases their teaching on their own experience, and so if their teachings were equally valid, then purity would be attained by many (mutually exclusive) means. ", - "snp4.13:12.4": "Cp. [dhp165:5](), where an apparently similar idea (_suddhī asuddhi paccattaṁ_) is Buddhist. There, the emphasis is on the personal realization of the teachings, here on different, contradictory, realizations. ", - "snp4.13:14.1": "This signifies that we are speaking of ascetics who are, in Jayatilleke’s terms, “experientialists”, relying on their meditation experiences to justify their views. The same phrase describes the Buddha at [an4.24:9.3](). ", - "snp4.13:14.4": "_Atisitvā_ is normally used in the sense of someone who “overlooks” the Buddha to seek answers elsewhere. In [an3.39:4.1]() it’s used in the sense of “overlooking oneself”, which Ñāṇadīpa takes as the relevant sense here. ", - "snp4.13:16.3": "Here the ascetic appears to refer to their meditative attainment. Compare the use of _nissita_ at [snp5.7](). ", - "snp4.13:17.2": "To render _ñāṇa_ here as knowledge would be a mistake. ", - "snp4.13:19.2": "Here, as at [snp4.3:2.2](), _chanda_ is better read as “preference” than “desire”. " + "snp4.13:12.4": "Cp. Dhp 165:5, where an apparently similar idea (suddhī asuddhi paccattaṁ) is Buddhist. There, the emphasis is on the personal realization of the teachings, here on different, contradictory, realizations. ", + "snp4.13:14.1": "This signifies that we are speaking of ascetics who are, in Jayatilleke’s terms, “experientialists”, relying on their meditation experiences to justify their views. The same phrase describes the Buddha at AN 4.24:9.3. ", + "snp4.13:14.4": "Atisitvā is normally used in the sense of someone who “overlooks” the Buddha to seek answers elsewhere. In AN 3.39:4.1 it’s used in the sense of “overlooking oneself”, which Ñāṇadīpa takes as the relevant sense here. ", + "snp4.13:16.3": "Here the ascetic appears to refer to their meditative attainment. Compare the use of nissita at Snp 5.7. ", + "snp4.13:17.2": "To render ñāṇa here as knowledge would be a mistake. ", + "snp4.13:19.2": "Here, as at Snp 4.3:2.2, chanda is better read as “preference” than “desire”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.14_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.14_comment-en-sujato.json index 7f0d0543fd83..b2f4d970507f 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.14_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.14_comment-en-sujato.json @@ -1,9 +1,9 @@ { - "snp4.14:2.3": "Reading _mantā_ as an agent noun. ", - "snp4.14:4.3": "Reading _puṭṭho_ as per variants. ", - "snp4.14:4.4": "Compare _vikappayeyya_ at [snp4.4:6.4]() and [snp4.5:7.4](). ", - "snp4.14:6.1": "Taking _majjhe_ to refer to the vertical middle. ", + "snp4.14:2.3": "Reading mantā as an agent noun. ", + "snp4.14:4.3": "Reading puṭṭho as per variants. ", + "snp4.14:4.4": "Compare vikappayeyya at Snp 4.4:6.4 and Snp 4.5:7.4. ", + "snp4.14:6.1": "Taking majjhe to refer to the vertical middle. ", "snp4.14:13.1": "This is the only mention in the early Pali texts of the collection later known as the Arthavaveda. Niddesa explains it as casting harmful spells. ", - "snp4.14:13.3": "_Viruta_ is described in the Bṛhatsaṃhitā 88 as deciphering the cries of animals, especially those that are abnormal or out of place. It is similar to _migacakka_ at [1.21.2](). _Gabbhakaraṇaṁ_, here as in[dn1:1.26.2](), is explained by Niddesa and commentary as the treatment of an impacted fetus to ease a difficult delivery. ", - "snp4.14:18.2": "The MS reading seems unlikely to me, these are not usually paired. More likely it’s an example of the Aṭṭhakavagga idiom where _puthu_ refers to all the many different things said by ascetics. " + "snp4.14:13.3": "Viruta is described in the Bṛhatsaṃhitā 88 as deciphering the cries of animals, especially those that are abnormal or out of place. It is similar to migacakka at 1.21.2. Gabbhakaraṇaṁ, here as inDN 1:1.26.2, is explained by Niddesa and commentary as the treatment of an impacted fetus to ease a difficult delivery. ", + "snp4.14:18.2": "The MS reading seems unlikely to me, these are not usually paired. More likely it’s an example of the Aṭṭhakavagga idiom where puthu refers to all the many different things said by ascetics. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.15_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.15_comment-en-sujato.json index e3c43ca92188..340a4644455f 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.15_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.15_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "snp4.15:3.4": "_Osita_ (and _osāna_ in the next line) convey both “occupy” and “end” in the sense of a place of rest at the end of a journey. ", - "snp4.15:4.1": "Here, _tveva_ has an contrastive sense. ", - "snp4.15:6.1": "Agreeing with Norman that this line is likely a reciter’s remark. However, I take _tattha_ as the locative of reference. “That topic” is the extraction of the dart, for which the remainder of the sutta gives practical guidelines. " + "snp4.15:3.4": "Osita (and osāna in the next line) convey both “occupy” and “end” in the sense of a place of rest at the end of a journey. ", + "snp4.15:4.1": "Here, tveva has an contrastive sense. ", + "snp4.15:6.1": "Agreeing with Norman that this line is likely a reciter’s remark. However, I take tattha as the locative of reference. “That topic” is the extraction of the dart, for which the remainder of the sutta gives practical guidelines. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.16_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.16_comment-en-sujato.json index b12d65f74fe8..513314a5bae9 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.16_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.16_comment-en-sujato.json @@ -1,7 +1,7 @@ { - "snp4.16:5.4": "Usually _nigghosa_ means “message, noise”, but here it is glossed in Niddesa with the opposite meaning, _appasadde appanigghose_. ", - "snp4.16:10.2": "_Pariyantacārī_ is read by Niddesa, and followed by Bodhi, Norman, and Ñāṇadīpa, as “of bounded conduct”. However at [dn25:5.5]() it means “living on the periphery”, which agrees with the current theme of the mendicant living remotely. ", - "snp4.16:18.2": "_Bahujāgar’assa_. ", - "snp4.16:21.1": "_Vineyya_ here is absolutive, not optative. ", - "snp4.16:21.3": "I think the force of _kālena_ here is not, “at the right time” (when is the wrong time?) but “before it’s too late”. " + "snp4.16:5.4": "Usually nigghosa means “message, noise”, but here it is glossed in Niddesa with the opposite meaning, appasadde appanigghose. ", + "snp4.16:10.2": "Pariyantacārī is read by Niddesa, and followed by Bodhi, Norman, and Ñāṇadīpa, as “of bounded conduct”. However at DN 25:5.5 it means “living on the periphery”, which agrees with the current theme of the mendicant living remotely. ", + "snp4.16:18.2": "Bahujāgar’assa. ", + "snp4.16:21.1": "Vineyya here is absolutive, not optative. ", + "snp4.16:21.3": "I think the force of kālena here is not, “at the right time” (when is the wrong time?) but “before it’s too late”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.1_comment-en-sujato.json index 2b83f8c472c7..ff73fddeffed 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.1_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "snp4.1:5.3": "Bodhi, Norman, and Ñāṇadīpa all have “enter” here, while Ṭhānissaro has “invades”. But this is a stock line, and it’s hard to read _anveti_ as anything other than “follows”. Niddesa ([mnd1:70.2]()) has _anveti anugacchati anvāyikaṁ hoti_. The metaphor is not that water “enters” a boat, but that a leaky boat already contains water and takes it along (like a shadow or an ox-cart per the opening verses of the Dhammapada). That’s why it has to be baled out in the next verse. " + "snp4.1:5.3": "Bodhi, Norman, and Ñāṇadīpa all have “enter” here, while Ṭhānissaro has “invades”. But this is a stock line, and it’s hard to read anveti as anything other than “follows”. Niddesa (Mnd 1:70.2) has anveti anugacchati anvāyikaṁ hoti. The metaphor is not that water “enters” a boat, but that a leaky boat already contains water and takes it along (like a shadow or an ox-cart per the opening verses of the Dhammapada). That’s why it has to be baled out in the next verse. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.2_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.2_comment-en-sujato.json index 71ff3182ea17..6ba4758396a3 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.2_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.2_comment-en-sujato.json @@ -1,6 +1,6 @@ { - "snp4.2:2.2": "_Te duppamuñca_ has been taken by most translators as referring to people, in senses either active (Bodhi’s “let go with difficulty”) or passive (Norman’s “are hard to release”). However the phrase occurs in a very similar context at [sn3.10:5.2]() and [dhp346:2](), where it refers to the chains that are hard to escape. ", - "snp4.2:2.4": "_Jappa_ means both to “incant” and to “long for”, and the English “pray’ has exactly the same connotations—for exactly the same reasons. They originated in begging favors of a god. ", - "snp4.2:7.1": "The reference here is to the two ends of contact ([an6.61]()) rather than the two extremes of views or paths. ", - "snp4.2:8.1": "Bodhi, Norman, and Ñāṇadīpa, apparently following the commentary, take _vitareyya_ as an optative. But the previous verse spoke of an arahant, and here the one who has fully understood perception must have already crossed over. _Vitareyya oghaṁ_ occurs at [snp3.5:13.2](), where _vitareyya_ is clearly an absolutive, and is rendered as such by both Bodhi and Norman. " + "snp4.2:2.2": "Te duppamuñca has been taken by most translators as referring to people, in senses either active (Bodhi’s “let go with difficulty”) or passive (Norman’s “are hard to release”). However the phrase occurs in a very similar context at SN 3.10:5.2 and Dhp 346:2, where it refers to the chains that are hard to escape. ", + "snp4.2:2.4": "Jappa means both to “incant” and to “long for”, and the English “pray’ has exactly the same connotations—for exactly the same reasons. They originated in begging favors of a god. ", + "snp4.2:7.1": "The reference here is to the two ends of contact (AN 6.61) rather than the two extremes of views or paths. ", + "snp4.2:8.1": "Bodhi, Norman, and Ñāṇadīpa, apparently following the commentary, take vitareyya as an optative. But the previous verse spoke of an arahant, and here the one who has fully understood perception must have already crossed over. Vitareyya oghaṁ occurs at Snp 3.5:13.2, where vitareyya is clearly an absolutive, and is rendered as such by both Bodhi and Norman. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.3_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.3_comment-en-sujato.json index b82b4fe1da88..f6f1c2ebe130 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.3_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.3_comment-en-sujato.json @@ -1,7 +1,7 @@ { - "snp4.3:1.1": "_Duṭṭhamana_, or more commonly _paduṭṭhamana_, means “malice” not “corruption”, as is found through the Suttas and confirmed by the Niddesa. ", - "snp4.3:2.2": "Bodhi, Norman, and Ñāṇadīpa all render _chanda_ as “desire”, and that is certainly the sense of _chandānunīto_ at [sn35.94:6.4](). Here, however, Niddesa glosses with synonyms for “view” and this seems like a more plausible sense. Note too the sense of _niviṭṭha_ as “dogmatic”, which recurs through the Aṭṭhakavagga (cp. _abhinivesa_). ", - "snp4.3:2.3": "_Samattāni_ is regularly used of vows “undertaken”, and given the following verse this is surely the meaning here, *contra* Niddesa and commentary. See [snp4.4:5.1](), where _samādāya_ is used in the same sense. ", - "snp4.3:2.4": "Here we find a sense of _jānāti_ that doesn’t fit the English idea of “knowledge” as “true belief”. The idea is that they speak from their own (limited and opinionated) ideas. It’s not as pejorative as “opinion” nor as solid as “knowledge”, so I render as “notion”. We find this usage commonly in the final two chapters of Snp. ", - "snp4.3:8.3": "The problem addressed is one who is picking up one thing after another. It’s therefore best to translate _atta_ in an active sense, per Niddesa: _gahaṇaṁ muñcanā samatikkanto_. " + "snp4.3:1.1": "Duṭṭhamana, or more commonly paduṭṭhamana, means “malice” not “corruption”, as is found through the Suttas and confirmed by the Niddesa. ", + "snp4.3:2.2": "Bodhi, Norman, and Ñāṇadīpa all render chanda as “desire”, and that is certainly the sense of chandānunīto at SN 35.94:6.4. Here, however, Niddesa glosses with synonyms for “view” and this seems like a more plausible sense. Note too the sense of niviṭṭha as “dogmatic”, which recurs through the Aṭṭhakavagga (cp. abhinivesa). ", + "snp4.3:2.3": "Samattāni is regularly used of vows “undertaken”, and given the following verse this is surely the meaning here, contra Niddesa and commentary. See Snp 4.4:5.1, where samādāya is used in the same sense. ", + "snp4.3:2.4": "Here we find a sense of jānāti that doesn’t fit the English idea of “knowledge” as “true belief”. The idea is that they speak from their own (limited and opinionated) ideas. It’s not as pejorative as “opinion” nor as solid as “knowledge”, so I render as “notion”. We find this usage commonly in the final two chapters of Snp. ", + "snp4.3:8.3": "The problem addressed is one who is picking up one thing after another. It’s therefore best to translate atta in an active sense, per Niddesa: gahaṇaṁ muñcanā samatikkanto. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.4_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.4_comment-en-sujato.json index 512b52ad0da9..2a4495f40f3a 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.4_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.4_comment-en-sujato.json @@ -1,10 +1,10 @@ { - "snp4.4:1.1": "This line refers to seeing a supposed saint or holy person, a sight that was believed to grant blessings. As Bodhi remarks, _aroga_ refers to the _attā_. However this does not necessarily mean an immaterial soul. Here what is seen is the soul as a physical form (_rūpī attā_) manifesting purity and wellness. ", - "snp4.4:1.3": "Here as in [snp4.3](), _ñāṇa_ is used in the sense of “notion”. Bodhi, Norman, and Ñāṇadīpa all follow Niddesa in taking _abhijāna_ in its usual sense of “understanding, direct knowing”. But here the secondary sense of “recall” fits better. Someone thinking about their vision of a holy man believes that there must be an observer of such purity, i.e. a self. ", - "snp4.4:1.4": "_Pacceti_ is a standard verb for someone who “believes” in a religious rite or idea. ", - "snp4.4:4.2": "Bodhi, Norman, and Ñāṇadīpa all render _saṅga_ in some variant of “tie, attachment”. Yet that fails to render the metaphor. _Saṅga_ is used in the sense of a “snare” in which one may be caught, like a net ([snp3.6:28.4]()). And a snare is indeed something that one may cross over or get past. ", + "snp4.4:1.1": "This line refers to seeing a supposed saint or holy person, a sight that was believed to grant blessings. As Bodhi remarks, aroga refers to the attā. However this does not necessarily mean an immaterial soul. Here what is seen is the soul as a physical form (rūpī attā) manifesting purity and wellness. ", + "snp4.4:1.3": "Here as in Snp 4.3, ñāṇa is used in the sense of “notion”. Bodhi, Norman, and Ñāṇadīpa all follow Niddesa in taking abhijāna in its usual sense of “understanding, direct knowing”. But here the secondary sense of “recall” fits better. Someone thinking about their vision of a holy man believes that there must be an observer of such purity, i.e. a self. ", + "snp4.4:1.4": "Pacceti is a standard verb for someone who “believes” in a religious rite or idea. ", + "snp4.4:4.2": "Bodhi, Norman, and Ñāṇadīpa all render saṅga in some variant of “tie, attachment”. Yet that fails to render the metaphor. Saṅga is used in the sense of a “snare” in which one may be caught, like a net (Snp 3.6:28.4). And a snare is indeed something that one may cross over or get past. ", "snp4.4:4.4": "The monkey grabs the branches, not the trunk, as a metaphor for missing the essence. And to drive home the pun, religious orders are called “branches”. ", - "snp4.4:5.2": "See _uccāvacaṁ vā pana dassanāya gacchati_ at [an6.30:2.2](). In the current poem, it refers to someone who visits a variety of teachers or sects, as per Niddesa. ", - "snp4.4:5.3": "Here the plural _vedehi_ stands for the _tevijjā_. ", - "snp4.4:8.2": "Note that _samuggahīta_ is used here in the same sense as [snp4.3:6.2]() or [snp2.12:11.1](), i.e. the “adoption” of a theory or view. " + "snp4.4:5.2": "See uccāvacaṁ vā pana dassanāya gacchati at AN 6.30:2.2. In the current poem, it refers to someone who visits a variety of teachers or sects, as per Niddesa. ", + "snp4.4:5.3": "Here the plural vedehi stands for the tevijjā. ", + "snp4.4:8.2": "Note that samuggahīta is used here in the same sense as Snp 4.3:6.2 or Snp 2.12:11.1, i.e. the “adoption” of a theory or view. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.5_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.5_comment-en-sujato.json index 29b811ca9487..5ac164a06535 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.5_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.5_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "snp4.5:1.2": "Reading _yad-_ here and below as _yadi_. " + "snp4.5:1.2": "Reading yad- here and below as yadi. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.6_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.6_comment-en-sujato.json index de97e1c87cb6..ccd770a51f63 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.6_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.6_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "snp4.6:3.4": "_Namati_ is usually rendered with “incline” but I feel something stronger is meant here. ", + "snp4.6:3.4": "Namati is usually rendered with “incline” but I feel something stronger is meant here. ", "snp4.6:6.3": "The historical past tense here is unusual. It seems to be an allusion to legendary hermits of the past. ", - "snp4.6:10.4": "In the Suttas, _virajjati_ is a stock term in the process of liberation. It follows _nibbidā_ (“disenchantment”) and precedes _vimutti_ (“freedom”). Being free, the arahant has gone beyond this stage. " + "snp4.6:10.4": "In the Suttas, virajjati is a stock term in the process of liberation. It follows nibbidā (“disenchantment”) and precedes vimutti (“freedom”). Being free, the arahant has gone beyond this stage. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.7_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.7_comment-en-sujato.json index 42161a4ce42e..c30a0d0f6f0f 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.7_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.7_comment-en-sujato.json @@ -1,6 +1,6 @@ { - "snp4.7:6.3": "_Gedha_ also at [an5.103:3.2](), where the sense is not “entanglement” but “cover from sight”. See Norman’s note on this verse for the apparent confusion between _gedha_, _rodha_, and the intermediary _godha_. ", - "snp4.7:7.1": "A line used of Devadatta at [iti89:4.1](). ", - "snp4.7:7.4": "Bodhi follows the commentary and Niddesa in rendering _parikissati_ as “afflicted”, as does Norman with “troubled”, both assuming a contracted _parikilissati_. But _parikissati_ here is connected with wisdom (or lack thereof), not suffering. Surely we should look to such passages as [an4.186:2.6](), where _parikassati_ is the mind that “drags” a person around. _Parikissati_ is the passive form. ", - "snp4.7:8.2": "At [pli-tv-pvr15:7.2]() _pubbāpara_ is defined in terms of changing and inconsistent behavior. " + "snp4.7:6.3": "Gedha also at AN 5.103:3.2, where the sense is not “entanglement” but “cover from sight”. See Norman’s note on this verse for the apparent confusion between gedha, rodha, and the intermediary godha. ", + "snp4.7:7.1": "A line used of Devadatta at Iti 89:4.1. ", + "snp4.7:7.4": "Bodhi follows the commentary and Niddesa in rendering parikissati as “afflicted”, as does Norman with “troubled”, both assuming a contracted parikilissati. But parikissati here is connected with wisdom (or lack thereof), not suffering. Surely we should look to such passages as AN 4.186:2.6, where parikassati is the mind that “drags” a person around. Parikissati is the passive form. ", + "snp4.7:8.2": "At Pli Tv Pvr 15:7.2 pubbāpara is defined in terms of changing and inconsistent behavior. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.8_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.8_comment-en-sujato.json index c5bd2c7185d6..46b91e8f75d0 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.8_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.8_comment-en-sujato.json @@ -1,8 +1,8 @@ { - "snp4.8:1.3": "Norman has “good” for _subha_, Bodhi “excellent”, but the Niddesa shows that the sense is “illuminating, bringing wisdom”. The same phrase occurs at [snp4.13:16.3](). Perhaps these are ascetics who rely on the _subhavimutti_, the “beautiful release” (of jhānas). But compare the “ultimate splendor” (_paramo vaṇṇo_) propounded by the wanderer Sakuludāyī, which seems to have just an idea without any real basis ([mn79:9.3]()). ", - "snp4.8:1.4": "Here, as at [snp4.12:15.3](), _puthu_ emphasizes how they all have their own distinct view. ", - "snp4.8:2.2": "_Dahanti_ is to “regard” or “see”, per Niddesa and Commentary; Bodhi’s “accuse” seems hard to justify. ", + "snp4.8:1.3": "Norman has “good” for subha, Bodhi “excellent”, but the Niddesa shows that the sense is “illuminating, bringing wisdom”. The same phrase occurs at Snp 4.13:16.3. Perhaps these are ascetics who rely on the subhavimutti, the “beautiful release” (of jhānas). But compare the “ultimate splendor” (paramo vaṇṇo) propounded by the wanderer Sakuludāyī, which seems to have just an idea without any real basis (MN 79:9.3). ", + "snp4.8:1.4": "Here, as at Snp 4.12:15.3, puthu emphasizes how they all have their own distinct view. ", + "snp4.8:2.2": "Dahanti is to “regard” or “see”, per Niddesa and Commentary; Bodhi’s “accuse” seems hard to justify. ", "snp4.8:10.3": "The Sanskrit here has the name Sīhaśūra. ", - "snp4.8:11.3": "Here, _yuga_ is connected in the Niddesa with _yugaggāha_ (“taking the reins”), which in turn is connected in [vb17:75.2]() with “causing disputes”. It seems to be an idiom for “issuing a challenge”. In any case, it has a stronger sense than just “met, encountered”. ", - "snp4.8:11.4": "_Sakkhasi_ is 2nd future, _sampayātave_ is infinitive. _Sampāyati_ is a fairly common word, “answer a question”, usually in a negative sense, to be “stumped” by a question. Oddly, most translators (Bodhi, Norman, Ñāṇadīpa, Ṭhānissaro) don’t catch this sense. " + "snp4.8:11.3": "Here, yuga is connected in the Niddesa with yugaggāha (“taking the reins”), which in turn is connected in Vb 17:75.2 with “causing disputes”. It seems to be an idiom for “issuing a challenge”. In any case, it has a stronger sense than just “met, encountered”. ", + "snp4.8:11.4": "Sakkhasi is 2nd future, sampayātave is infinitive. Sampāyati is a fairly common word, “answer a question”, usually in a negative sense, to be “stumped” by a question. Oddly, most translators (Bodhi, Norman, Ñāṇadīpa, Ṭhānissaro) don’t catch this sense. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.9_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.9_comment-en-sujato.json index f5f8a2e1f9e5..9e467dac8658 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga4/snp4.9_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga4/snp4.9_comment-en-sujato.json @@ -1,10 +1,10 @@ { - "snp4.9:1.1": "Māra’s daughters, the archetypal temptresses. Their failed seduction is told at [sn4.25](). _Arati_ seems to be an error in the Pali tradition for _rati_. ", - "snp4.9:1.3": "The commentary is surely correct in glossing these lines as _**kimevidaṁ** imissā dārikāya **muttakarīsapuṇṇaṁ** rūpaṁ_. _Idaṁ_ (neuter) refers to the body (_rūpa_) not to the girl. It’s a meaningful distinction; the Buddha was criticizing the nature of the body, not shaming the person. ", - "snp4.9:1.4": "_Icche_ is 1st optative. _Naṁ_ is rendered as feminine (“her”) by Norman and Bodhi, but it agrees with _idaṁ_ in the previous line, so it should be neuter (“it”). Again, the Buddha says nothing in criticism of the woman, only of the body. ", - "snp4.9:3.1": "The sense only emerges with the specific nuance of terms. _Niccheyya_ means to “judge, decide” not simply “consider”; and _samuggahītaṁ_ means “[a view that is] adopted” (not “assumed” or “grasped”). Finally, the _na_ here applies, not just to _idaṁ vadāmi_, but also to _samuggahītaṁ_, with which _idaṁ_ agrees. ", + "snp4.9:1.1": "Māra’s daughters, the archetypal temptresses. Their failed seduction is told at SN 4.25. Arati seems to be an error in the Pali tradition for rati. ", + "snp4.9:1.3": "The commentary is surely correct in glossing these lines as kimevidaṁ imissā dārikāya muttakarīsapuṇṇaṁ rūpaṁ. Idaṁ (neuter) refers to the body (rūpa) not to the girl. It’s a meaningful distinction; the Buddha was criticizing the nature of the body, not shaming the person. ", + "snp4.9:1.4": "Icche is 1st optative. Naṁ is rendered as feminine (“her”) by Norman and Bodhi, but it agrees with idaṁ in the previous line, so it should be neuter (“it”). Again, the Buddha says nothing in criticism of the woman, only of the body. ", + "snp4.9:3.1": "The sense only emerges with the specific nuance of terms. Niccheyya means to “judge, decide” not simply “consider”; and samuggahītaṁ means “[a view that is] adopted” (not “assumed” or “grasped”). Finally, the na here applies, not just to idaṁ vadāmi, but also to samuggahītaṁ, with which idaṁ agrees. ", "snp4.9:5.1": "I think the case should be read here as “instrumental of relation”, since the question was not, “how is peace attained”, but “how is it described”. ", - "snp4.9:5.3": "_Pi_ here doesn’t qualify _sīlabbata_ (per Norman), it co-ordinates with _nopi tena_. I capture this with the not/nor construction. ", - "snp4.9:12.3": "_Neyyo_ has the sense “needing to be led”, for example a student who “requires education” before they can master a passage ([an4.133:1.3]()). Here it refers to the arahant. ", - "snp4.9:12.4": "_Anupanīto_ (“not led in”) relates to _neyyo_ in the previous line. _Anupanīto_ has the sense of “one who has been educated (in recitation)” at [mn93:15.2](). Compare English “brought into the fold”. The sense of “dogma” for _nivesana_ is established at [snp4.3:6.3]() and [snp4.5:6.3](). " + "snp4.9:5.3": "Pi here doesn’t qualify sīlabbata (per Norman), it co-ordinates with nopi tena. I capture this with the not/nor construction. ", + "snp4.9:12.3": "Neyyo has the sense “needing to be led”, for example a student who “requires education” before they can master a passage (AN 4.133:1.3). Here it refers to the arahant. ", + "snp4.9:12.4": "Anupanīto (“not led in”) relates to neyyo in the previous line. Anupanīto has the sense of “one who has been educated (in recitation)” at MN 93:15.2. Compare English “brought into the fold”. The sense of “dogma” for nivesana is established at Snp 4.3:6.3 and Snp 4.5:6.3. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.10_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.10_comment-en-sujato.json index 3be64858ce95..38b2efafb07c 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.10_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.10_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "snp5.10:3.2": "Bodhi reads _kappī_ (against the Niddesa) in the sense “manner”. But it seems unlikely Todeyya, or anyone really, would ask whether a sage merely *seemed* wise. Surely the question must be whether a sage is someone who is still in the process of learning, a question that has been important to the Buddhist traditions and still is today. " + "snp5.10:3.2": "Bodhi reads kappī (against the Niddesa) in the sense “manner”. But it seems unlikely Todeyya, or anyone really, would ask whether a sage merely seemed wise. Surely the question must be whether a sage is someone who is still in the process of learning, a question that has been important to the Buddhist traditions and still is today. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.12_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.12_comment-en-sujato.json index d92f683f4617..ec9ff6a570d8 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.12_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.12_comment-en-sujato.json @@ -1,6 +1,6 @@ { - "snp5.12:1.4": "While the exact sense of the unique term _sahajanetta_ is open to interpretation, surely Norman’s “omniscient one” (following Niddesa) is not right. ", - "snp5.12:2.1": "The following line lacks a verb, and Norman, Bodhi, and Ñāṇadīpa all construe it with _abhibhuyya_: the sun “overcomes” the earth. But that doesn’t make sense. Rather, the idiom _abhibhuyya iriyati_ leans on _irayati_ in the sense “to keep going, to proceed”. The Buddha “proceeds” (i.e. keeps living) after mastering desires, like the sun “proceeds” shedding light on the earth. ", - "snp5.12:3.1": "Niddesa, followed by Bodhi, Norman, and Ñāṇadīpa, takes _vinaya_ as optative. But where the same phrase occurs at [kp9:10.3]() and [snp1.8:10.3]() it is clearly absolutive. Moreover, the next includes the absolutive _daṭṭhu_, which elsewhere follows a similar line with an absolutive verb: _kāmesvādīnavaṁ disvā_. ", - "snp5.12:3.4": "As in the Aṭṭhakavagga, it is essential that this phrase be rendered in an active present tense. It is not that nothing *has ever* been taken up or put down, but that they are no longer actively engaging in taking up and putting down. " + "snp5.12:1.4": "While the exact sense of the unique term sahajanetta is open to interpretation, surely Norman’s “omniscient one” (following Niddesa) is not right. ", + "snp5.12:2.1": "The following line lacks a verb, and Norman, Bodhi, and Ñāṇadīpa all construe it with abhibhuyya: the sun “overcomes” the earth. But that doesn’t make sense. Rather, the idiom abhibhuyya iriyati leans on irayati in the sense “to keep going, to proceed”. The Buddha “proceeds” (i.e. keeps living) after mastering desires, like the sun “proceeds” shedding light on the earth. ", + "snp5.12:3.1": "Niddesa, followed by Bodhi, Norman, and Ñāṇadīpa, takes vinaya as optative. But where the same phrase occurs at Kp 9:10.3 and Snp 1.8:10.3 it is clearly absolutive. Moreover, the next includes the absolutive daṭṭhu, which elsewhere follows a similar line with an absolutive verb: kāmesvādīnavaṁ disvā. ", + "snp5.12:3.4": "As in the Aṭṭhakavagga, it is essential that this phrase be rendered in an active present tense. It is not that nothing has ever been taken up or put down, but that they are no longer actively engaging in taking up and putting down. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.13_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.13_comment-en-sujato.json index fd8218771c20..accea5d55c17 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.13_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.13_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "snp5.13:4.3": "Norman’s suggestion to read _ādānasatte_ as locative singular (against Niddesa) appears unlikely in light of the fact that at [snp5.13:4.3]() and [thag19.1:20.3](), _iti pekkhamāno_ qualifies the former part of the line. " + "snp5.13:4.3": "Norman’s suggestion to read ādānasatte as locative singular (against Niddesa) appears unlikely in light of the fact that at Snp 5.13:4.3 and Thag 19.1:20.3, iti pekkhamāno qualifies the former part of the line. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.15_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.15_comment-en-sujato.json index bab50b362411..7014969ed8cb 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.15_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.15_comment-en-sujato.json @@ -1,6 +1,6 @@ { "snp5.15:1.1": "", - "snp5.15:2.1": "See [snp4.11](). The question refers to a meditator who has attained the dimension of nothingness. ", + "snp5.15:2.1": "See Snp 4.11. The question refers to a meditator who has attained the dimension of nothingness. ", "snp5.15:2.5": "The Niddesa explains, in line with the Buddha’s answer, that the question is about the kind of knowledge needed to guide one with such an attainment. Thus the referent must be dative, not genitive. ", - "snp5.15:3.5": "Read _’dhimuttaṁ_; see discussion in Bodhi’s translation, note 2150. The sense is the same as eg. [an4.125](). This refers to someone, such as Āḷāra Kālāma, whose spiritual goal is rebirth in the dimension of nothingness. " + "snp5.15:3.5": "Read ’dhimuttaṁ; see discussion in Bodhi’s translation, note 2150. The sense is the same as eg. AN 4.125. This refers to someone, such as Āḷāra Kālāma, whose spiritual goal is rebirth in the dimension of nothingness. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.19_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.19_comment-en-sujato.json index 92f4added863..33b86c16d366 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.19_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.19_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "snp5.19:1.1": "To _anugāyati_ is to keep on reciting, as the brahmins did with their hymns descended from seers of old (as eg. [an5.192:3.1]()). ", + "snp5.19:1.1": "To anugāyati is to keep on reciting, as the brahmins did with their hymns descended from seers of old (as eg. AN 5.192:3.1). ", "snp5.19:8.1": "This verse and the next were apparently spoken by Bāvarī. ", "snp5.19:16.1": "This verse is apparently spoken by the Buddha. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.1_comment-en-sujato.json index d8e6a06440ed..9ac3c523b4eb 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.1_comment-en-sujato.json @@ -1,18 +1,18 @@ { - "snp5.1:1.3": "_Ākiñcaññaṁ_ (“nothingness”) could mean “owning nothing” or “the dimension of nothingness”, both of which are important topics in the chapters to come. ", - "snp5.1:2.2": "The inscription Siri Pulumayi at Nasik supports the spelling _muḷaka_. (Sylvain Lévi, “Gonarda, The Cradle of the Gonardiya”, Journal Of The Andhra Historical Society, vol.9, pt.1, July 1934, pg. 8.) ", + "snp5.1:1.3": "Ākiñcaññaṁ (“nothingness”) could mean “owning nothing” or “the dimension of nothingness”, both of which are important topics in the chapters to come. ", + "snp5.1:2.2": "The inscription Siri Pulumayi at Nasik supports the spelling muḷaka. (Sylvain Lévi, “Gonarda, The Cradle of the Gonardiya”, Journal Of The Andhra Historical Society, vol.9, pt.1, July 1934, pg. 8.) ", "snp5.1:11.2": "", - "snp5.1:15.2": "Note that, in the EBTs, _pathavimaṇḍala_ primarily refers to the region ruled by a Wheel-Turning Monarch. Thus it doesn’t mean “circle” in the sense of “the circle of the earth” but rather a “sphere of influence”, i.e. “territory”. ", - "snp5.1:16.1": "_Purā_ can be either “from the city” (Norman), or “formerly” (commentary, followed by Bodhi and Jayawickrama). I think the poet is deliberately echoing the opening line of the text, where it must mean “from the city”. ", + "snp5.1:15.2": "Note that, in the EBTs, pathavimaṇḍala primarily refers to the region ruled by a Wheel-Turning Monarch. Thus it doesn’t mean “circle” in the sense of “the circle of the earth” but rather a “sphere of influence”, i.e. “territory”. ", + "snp5.1:16.1": "Purā can be either “from the city” (Norman), or “formerly” (commentary, followed by Bodhi and Jayawickrama). I think the poet is deliberately echoing the opening line of the text, where it must mean “from the city”. ", "snp5.1:17.4": "“He is the one of clear eye regarding all things.” ", - "snp5.1:21.1": "_Mandira_ is unusual and probably a sign of lateness. Bodhi has “realm”, Norman “city”, but the normal meaning in Sanskrit is a “dwelling place”, and in the Jātakas it is always used in the sense of a home. ", - "snp5.1:21.3": "The commentary gives the senses _vigatadhuro_ “free of burden” (followed by Norman) and _appaṭimo_ “unrivalled” (followed by Bodhi), but at [an3.20:2.1]() it has the sense “indefatigable” and there seems no reason why it shouldn’t have the same meaning here. ", - "snp5.1:34.3": "Bodhi omits _dhīrā_. ", - "snp5.1:34.4": "One of the many signs of lateness in this passage. _Vāsana_ in this sense is found only in the very latest strata of canonical and semi-canonical texts such as the Milindapañha, where we find _pubbe vāsitavāsanā_ ([mil6.2.1:3.2]()). ", + "snp5.1:21.1": "Mandira is unusual and probably a sign of lateness. Bodhi has “realm”, Norman “city”, but the normal meaning in Sanskrit is a “dwelling place”, and in the Jātakas it is always used in the sense of a home. ", + "snp5.1:21.3": "The commentary gives the senses vigatadhuro “free of burden” (followed by Norman) and appaṭimo “unrivalled” (followed by Bodhi), but at AN 3.20:2.1 it has the sense “indefatigable” and there seems no reason why it shouldn’t have the same meaning here. ", + "snp5.1:34.3": "Bodhi omits dhīrā. ", + "snp5.1:34.4": "One of the many signs of lateness in this passage. Vāsana in this sense is found only in the very latest strata of canonical and semi-canonical texts such as the Milindapañha, where we find pubbe vāsitavāsanā (Mil 6.2.1:3.2). ", "snp5.1:36.1": "Modern Paithan. ", - "snp5.1:36.2": "The Sinhalese commentary explains _puri_ or _pura_ as “former”, while the Burmese commentary explains it as “citadel”. The city continued under this name for many centuries, so “former” seems unlikely. It is modern Maheshwar. ", + "snp5.1:36.2": "The Sinhalese commentary explains puri or pura as “former”, while the Burmese commentary explains it as “citadel”. The city continued under this name for many centuries, so “former” seems unlikely. It is modern Maheshwar. ", "snp5.1:36.3": "Ujjenī is Ujjain. Gonaddhā is not identified, but must have been near Bhopal. ", "snp5.1:36.4": "Vedisa is modern Vidisha. Vanasa is called Tumbavana in both inscriptions and Pali commentaries, so may be the modern Tumen. ", - "snp5.1:37.3": "Bodhi and Norman have Setavya, but [dn23]() shows it is feminine. ", - "snp5.1:37.4": "See my remarks on _mandira_ above. Kusinārā was famously *not* a city. " + "snp5.1:37.3": "Bodhi and Norman have Setavya, but DN 23 shows it is feminine. ", + "snp5.1:37.4": "See my remarks on mandira above. Kusinārā was famously not a city. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.3_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.3_comment-en-sujato.json index 00a2416a3cf6..610dc5238dcb 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.3_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.3_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "snp5.3:1.4": "I take _mantā_ as an agent noun in nominative, by analogy with similar phrases such as [snp2.2:12.4](), _na lippati diṭṭhasutesu dhīro_. " + "snp5.3:1.4": "I take mantā as an agent noun in nominative, by analogy with similar phrases such as Snp 2.2:12.4, na lippati diṭṭhasutesu dhīro. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.5_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.5_comment-en-sujato.json index aa84f7db49c9..98d1358fef67 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.5_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.5_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "snp5.5:3.4": "Niddesa treats _jāti_ only as “rebirth” and does not connect it with _pabhava_ in the sense of “origin”. Commentary glosses with _jātikāraṇa_, which at [sn3.24:4.4]() glosses _jātipaccaya_ , where it must mean “by reason of birth”. ", - "snp5.5:7.4": "Taking _nivesana_ here as “dogma”, the same sense as in the Aṭṭhakavagga. Otherwise it might just mean “strong attachment”. " + "snp5.5:3.4": "Niddesa treats jāti only as “rebirth” and does not connect it with pabhava in the sense of “origin”. Commentary glosses with jātikāraṇa, which at SN 3.24:4.4 glosses jātipaccaya , where it must mean “by reason of birth”. ", + "snp5.5:7.4": "Taking nivesana here as “dogma”, the same sense as in the Aṭṭhakavagga. Otherwise it might just mean “strong attachment”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.7_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.7_comment-en-sujato.json index 5886ae51580a..24c2b5932359 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.7_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.7_comment-en-sujato.json @@ -1,9 +1,9 @@ { - "snp5.7:2.3": "_Natthīti_ abbreviates _natthi kiñcī’ti_, which marks the dimension of nothingness. ", - "snp5.7:2.4": "Niddesa explains _kathāhi_ as either “doubts” (truncated _kathaṅkathā_), or “talks”. Elsewhere _(paṭi)virato_ is commonly used with speech and never, to my knowledge, with doubt. ", - "snp5.7:3.4": "Read _’dhimutto_ per Niddesa. Also compare [mn105:13.4](), which says the same thing in prose. ", - "snp5.7:5.1": "In this verse, _tiṭṭhe_, _sītisiyā_, and _cavetha_ are all optatives. ", - "snp5.7:5.2": "_Pūga_ is explained by the Niddesa as thousands of years or eons, a meaning also found at [pv42:9.2](). The Bhāgavata Purāṇa has _varṣa-pūga_ in the same sense (2.5.34, 4.12.43). ", - "snp5.7:6.3": "Compare the stock idiom _saṅkhampi na upeti_ at eg. [sn20.2:1.7](); also [snp1.12:3.4](). ", - "snp5.7:6.4": "_Nāmakāya_ appears here and at [dn15:20.2]() meaning the “set” of mental phenomena known as “name”. " + "snp5.7:2.3": "Natthīti abbreviates natthi kiñcī’ti, which marks the dimension of nothingness. ", + "snp5.7:2.4": "Niddesa explains kathāhi as either “doubts” (truncated kathaṅkathā), or “talks”. Elsewhere (paṭi)virato is commonly used with speech and never, to my knowledge, with doubt. ", + "snp5.7:3.4": "Read ’dhimutto per Niddesa. Also compare MN 105:13.4, which says the same thing in prose. ", + "snp5.7:5.1": "In this verse, tiṭṭhe, sītisiyā, and cavetha are all optatives. ", + "snp5.7:5.2": "Pūga is explained by the Niddesa as thousands of years or eons, a meaning also found at Pv 42:9.2. The Bhāgavata Purāṇa has varṣa-pūga in the same sense (2.5.34, 4.12.43). ", + "snp5.7:6.3": "Compare the stock idiom saṅkhampi na upeti at eg. SN 20.2:1.7; also Snp 1.12:3.4. ", + "snp5.7:6.4": "Nāmakāya appears here and at DN 15:20.2 meaning the “set” of mental phenomena known as “name”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.8_comment-en-sujato.json b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.8_comment-en-sujato.json index 921fe2c07333..2c12a60003e3 100644 --- a/comment/en/sujato/sutta/kn/snp/vagga5/snp5.8_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/snp/vagga5/snp5.8_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "snp5.8:2.1": "The extraneous variant reading _sīlabbatena_ (not in the Niddesa) appears, oddly, in place of the reciter’s identification of the speaker. The parallel phrase at [snp4.9:5.1]() has it on the next line. " + "snp5.8:2.1": "The extraneous variant reading sīlabbatena (not in the Niddesa) appears, oddly, in place of the reciter’s identification of the speaker. The parallel phrase at Snp 4.9:5.1 has it on the next line. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thag/thag1.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thag/thag1.1_comment-en-sujato.json index e1917869c906..41ab828e0a01 100644 --- a/comment/en/sujato/sutta/kn/thag/thag1.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thag/thag1.1_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thag1.1:4.2": "The word _deva_ (“god”) is closely connected with the idea of the sky. The “god” of thunder and rain (perhaps to be identified with the god named Pajjuna) is a terrifying threat to those who are exposed outdoors. Here the monk snug in his little hut invokes the god in contrast to the safety of peace. This idea recurs many times in the Theragāthā. At [snp1.2]() the same notion occurs in the context of making household offerings to the gods. " + "thag1.1:4.2": "The word deva (“god”) is closely connected with the idea of the sky. The “god” of thunder and rain (perhaps to be identified with the god named Pajjuna) is a terrifying threat to those who are exposed outdoors. Here the monk snug in his little hut invokes the god in contrast to the safety of peace. This idea recurs many times in the Theragāthā. At Snp 1.2 the same notion occurs in the context of making household offerings to the gods. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thag/thag15.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thag/thag15.1_comment-en-sujato.json index 6ff522a696e3..698eddc8566d 100644 --- a/comment/en/sujato/sutta/kn/thag/thag15.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thag/thag15.1_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thag15.1:7.1": "The first two lines of this verse extolling Koṇḍañña were spoken by Vaṅgīsa at [sn8.9:3.1]() and [thag21.1:38.1](). " + "thag15.1:7.1": "The first two lines of this verse extolling Koṇḍañña were spoken by Vaṅgīsa at SN 8.9:3.1 and Thag 21.1:38.1. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thag/thag17.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thag/thag17.1_comment-en-sujato.json index ce4601ed67b4..233c372d2696 100644 --- a/comment/en/sujato/sutta/kn/thag/thag17.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thag/thag17.1_comment-en-sujato.json @@ -1,5 +1,5 @@ { "thag17.1:1.3": "Paṇḍara (variant Paṇḍarasa) seems otherwise unattested as a clan name. Perhaps he was, rather, of the Pāṇḍyas, a ruling clan of a kingdom in the Dakkhiṇāpatha (Deccan) attested from the time of Megasthenes. ", "thag17.1:11.2": "The Śāriputraparipṛcchā (T24, no. 1465, 900.c18) says that the Mahīśāsaka school wore blue robes. They were probably based in Mahissatī, which is close by the kingdom of the Pāṇḍyas. Perhaps this sutta records tensions in the early community of the southern region, leading to the formation of distinct groups of monastics differentiated by their robe colors. ", - "thag17.1:17.1": "_Milakkhu_ (Sanskrit _mleccha_) has the sense “opper-colored”, “vermillion” as well as the more common “foreigner”. " + "thag17.1:17.1": "Milakkhu (Sanskrit mleccha) has the sense “opper-colored”, “vermillion” as well as the more common “foreigner”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thag/thag19.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thag/thag19.1_comment-en-sujato.json index 591e5cb3d1ef..d65bd1aea977 100644 --- a/comment/en/sujato/sutta/kn/thag/thag19.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thag/thag19.1_comment-en-sujato.json @@ -1,4 +1,4 @@ { "thag19.1:18.3": "Mahinda is “Great Indra”, the god of thunder. ", - "thag19.1:36.3": "Read _akataññutāya_. The “creation in myself” (_ajjhattasambhavo_) is craving. " + "thag19.1:36.3": "Read akataññutāya. The “creation in myself” (ajjhattasambhavo) is craving. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thag/thag2.18_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thag/thag2.18_comment-en-sujato.json index b7ab01e1dc10..c8bf97182fb5 100644 --- a/comment/en/sujato/sutta/kn/thag/thag2.18_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thag/thag2.18_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thag2.18:1.2": "This is a reference to [mn128:8.1](), where Anuruddha, Kimbila, and Nandiya were practicing together in this grove. " + "thag2.18:1.2": "This is a reference to MN 128:8.1, where Anuruddha, Kimbila, and Nandiya were practicing together in this grove. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thag/thag2.41_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thag/thag2.41_comment-en-sujato.json index d1cf1224d812..2146e4633d25 100644 --- a/comment/en/sujato/sutta/kn/thag/thag2.41_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thag/thag2.41_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thag2.41:1.1": "“Kassapa the Prince” (Kumārakassapa) was ordained at twenty ([Kd 1:75.1.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#75.1.1)). He features in the Pāyāsisutta ([dn23]()), the Vammikasutta ([mn23]()), and he was declared the foremost of those with brilliant speech ([an1.217]()). " + "thag2.41:1.1": "“Kassapa the Prince” (Kumārakassapa) was ordained at twenty (Kd 1:75.1.1). He features in the Pāyāsisutta (DN 23), the Vammikasutta (MN 23), and he was declared the foremost of those with brilliant speech (AN 1.217). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thag/thag2.48_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thag/thag2.48_comment-en-sujato.json index 1af072766d52..287f8d8dc889 100644 --- a/comment/en/sujato/sutta/kn/thag/thag2.48_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thag/thag2.48_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thag2.48:2.2": "For _saṁsāra_ in plural see [dn18:10.7](). " + "thag2.48:2.2": "For saṁsāra in plural see DN 18:10.7. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thag/thag21.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thag/thag21.1_comment-en-sujato.json index 9f39c1818f02..a68c09205881 100644 --- a/comment/en/sujato/sutta/kn/thag/thag21.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thag/thag21.1_comment-en-sujato.json @@ -1,9 +1,9 @@ { - "thag21.1:34.2": "[sn8.8:8.2]() has the second person _carasi_, and it seems reasonable to assume that Vaṅgīsa is continuing to address the Buddha directly. ", + "thag21.1:34.2": "SN 8.8:8.2 has the second person carasi, and it seems reasonable to assume that Vaṅgīsa is continuing to address the Buddha directly. ", "thag21.1:34.3": "Here Vaṅgīsa turns to address the monks directly. ", - "thag21.1:35.3": "These lines follow Bodhi’s reading at [sn8.8:9.3](). ", - "thag21.1:36.2": "_Ṭhiti_ is _viññāṇaṭṭhiti_ (“stations of consciousness”), i.e. realms in which consciousness can be reborn. ", - "thag21.1:38.1": "Spoken at [sn8.9:3.1](), while the first two lines are included in Koṇḍañña’s verses at [thag21.1:38.1](). ", - "thag21.1:63.3": "_Kāmakāro_: “wish-granter”. Ordinary people cannot simply get what they want. ", - "thag21.1:63.4": "_Saṅkheyyakāro_: “comprehensibility-granter”. _Saṅkheyya_ is “calculable, comprehensible”, not “after comprehension”. The Buddha has a gift for explaining things in a way that makes them comprehensible. " + "thag21.1:35.3": "These lines follow Bodhi’s reading at SN 8.8:9.3. ", + "thag21.1:36.2": "Ṭhiti is viññāṇaṭṭhiti (“stations of consciousness”), i.e. realms in which consciousness can be reborn. ", + "thag21.1:38.1": "Spoken at SN 8.9:3.1, while the first two lines are included in Koṇḍañña’s verses at Thag 21.1:38.1. ", + "thag21.1:63.3": "Kāmakāro: “wish-granter”. Ordinary people cannot simply get what they want. ", + "thag21.1:63.4": "Saṅkheyyakāro: “comprehensibility-granter”. Saṅkheyya is “calculable, comprehensible”, not “after comprehension”. The Buddha has a gift for explaining things in a way that makes them comprehensible. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thag/thag3.14_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thag/thag3.14_comment-en-sujato.json index 0ba2bc722eb2..1b7537d8aa1b 100644 --- a/comment/en/sujato/sutta/kn/thag/thag3.14_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thag/thag3.14_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thag3.14:3.1": "_Sambhava_ means “creation, production”. The text is bridging the gap between _bhava_ as the “states of existence” referred to above, and the “creation’ of those states, i.e. craving, referred to below. " + "thag3.14:3.1": "Sambhava means “creation, production”. The text is bridging the gap between bhava as the “states of existence” referred to above, and the “creation’ of those states, i.e. craving, referred to below. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thag/thag5.5_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thag/thag5.5_comment-en-sujato.json index 7de7467a81fe..1fd9217e531c 100644 --- a/comment/en/sujato/sutta/kn/thag/thag5.5_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thag/thag5.5_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thag5.5:1.1": "These verses continue from [thig9.1]() so I use only close quote. " + "thag5.5:1.1": "These verses continue from Thig 9.1 so I use only close quote. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thig/thig1.11_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thig/thig1.11_comment-en-sujato.json index b02fbca7d59c..0d1c89b67111 100644 --- a/comment/en/sujato/sutta/kn/thig/thig1.11_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thig/thig1.11_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "thig1.11:1.1": "Compare with [thig2.3]() and [thag1.43](). ", - "thig1.11:1.2": "The commentary explains that the first two things make you crooked: (_khujjakaraṇahetutāya tadubhayaṁ “khujja”nti vuttaṁ_), while the husband *is* crooked (a hunchback). This may be so, but I think it is a double entendre. ", - "thig1.11:1.3": "Both _musala_ and “pestle” derive from roots “to pound”. " + "thig1.11:1.1": "Compare with Thig 2.3 and Thag 1.43. ", + "thig1.11:1.2": "The commentary explains that the first two things make you crooked: (khujjakaraṇahetutāya tadubhayaṁ “khujja”nti vuttaṁ), while the husband is crooked (a hunchback). This may be so, but I think it is a double entendre. ", + "thig1.11:1.3": "Both musala and “pestle” derive from roots “to pound”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thig/thig10.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thig/thig10.1_comment-en-sujato.json index dcc33a1f447d..e9dc6a74fd30 100644 --- a/comment/en/sujato/sutta/kn/thig/thig10.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thig/thig10.1_comment-en-sujato.json @@ -1,5 +1,5 @@ { "thig10.1:4.2": "Here, it seems, Kisāgotamī is quoting or paraphrasing the Buddha. ", - "thig10.1:5.3": "Read _janamāraka’m’ajjhagatā_. ", - "thig10.1:5.4": "_Ubho_ here refers to “both” kinds of women who kill themselves. It seems the verse is about post-partum depression. " + "thig10.1:5.3": "Read janamāraka’m’ajjhagatā. ", + "thig10.1:5.4": "Ubho here refers to “both” kinds of women who kill themselves. It seems the verse is about post-partum depression. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thig/thig12.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thig/thig12.1_comment-en-sujato.json index f6a3971f3f55..fdf4bd76863f 100644 --- a/comment/en/sujato/sutta/kn/thig/thig12.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thig/thig12.1_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thig12.1:1.2": "Norman and Ṭhānissaro, evidently under the influence of the commentary, translate in present tense, but _udakamotariṁ_ is an aorist in past tense, as is rendered by Mahendra. If the commentary is correct, she is telling a story from before she ordained. But both the brahmin’s respectful form of addresses (_bhoti_) and the boldness of her teachings suggest she was already a nun. " + "thig12.1:1.2": "Norman and Ṭhānissaro, evidently under the influence of the commentary, translate in present tense, but udakamotariṁ is an aorist in past tense, as is rendered by Mahendra. If the commentary is correct, she is telling a story from before she ordained. But both the brahmin’s respectful form of addresses (bhoti) and the boldness of her teachings suggest she was already a nun. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thig/thig15.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thig/thig15.1_comment-en-sujato.json index c875a8076ff3..b581b689e765 100644 --- a/comment/en/sujato/sutta/kn/thig/thig15.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thig/thig15.1_comment-en-sujato.json @@ -1,6 +1,6 @@ { - "thig15.1:31.4": "“Twice-born” (_dvijātī_) is an epithet of brahmins, referring to material and spiritual births. It is normally found only in later literature, and this might be the first recorded usage of the idiom. ", + "thig15.1:31.4": "“Twice-born” (dvijātī) is an epithet of brahmins, referring to material and spiritual births. It is normally found only in later literature, and this might be the first recorded usage of the idiom. ", "thig15.1:43.3": "The text is literally “neither woman nor man”. The preceding verses speak repeatedly of castration, making it clear that this means having no genitals, rather than simply being a person who is non-binary. ", - "thig15.1:46.2": "For _pattayobbanaṁ_ as “come of age”, i.e. old enough to have sex, see [ja532:80.4](). ", - "thig15.1:46.3": "Like an ox in a pen ([an6.60:3.1]()). " + "thig15.1:46.2": "For pattayobbanaṁ as “come of age”, i.e. old enough to have sex, see Ja 532:80.4. ", + "thig15.1:46.3": "Like an ox in a pen (AN 6.60:3.1). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thig/thig2.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thig/thig2.1_comment-en-sujato.json index 87b17532acfd..0c77069136f0 100644 --- a/comment/en/sujato/sutta/kn/thig/thig2.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thig/thig2.1_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thig2.1:3.1": "The MS edition is apparently alone in taking the nun as a bhikkhunī and as the speaker of the verses. It’s odd that no variants are recorded, especially given that even the parent edition (VRI) says she is a _sikkhamānā_. Perhaps this is a rare instance of a simple oversight in MS. " + "thig2.1:3.1": "The MS edition is apparently alone in taking the nun as a bhikkhunī and as the speaker of the verses. It’s odd that no variants are recorded, especially given that even the parent edition (VRI) says she is a sikkhamānā. Perhaps this is a rare instance of a simple oversight in MS. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thig/thig2.3_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thig/thig2.3_comment-en-sujato.json index befb9668acdf..472066eb2168 100644 --- a/comment/en/sujato/sutta/kn/thig/thig2.3_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thig/thig2.3_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thig2.3:1.1": "This verse is problematic and any translation is conjectural. I think that, like [thig1.11](), it hinges on double entendres of kitchen drudgery and sex. The nun here is presumably the mother of the Sumaṅgala at [thag1.43](), whose verses are similar. " + "thig2.3:1.1": "This verse is problematic and any translation is conjectural. I think that, like Thig 1.11, it hinges on double entendres of kitchen drudgery and sex. The nun here is presumably the mother of the Sumaṅgala at Thag 1.43, whose verses are similar. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thig/thig4.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thig/thig4.1_comment-en-sujato.json index 806521cd1ee4..cb207b578d66 100644 --- a/comment/en/sujato/sutta/kn/thig/thig4.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thig/thig4.1_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thig4.1:3.2": "_Maccuhāyi_ is glossed by the commentaries as either “abandoner” (_Maccuhāyinanti maraṇapariccāginaṃ_) or “conqueror” (_maraṇābhibhū maccuhāyī_). The phrase seems to be used in martial contexts where it carries a similar force to _jetvā māraṁ_ just below. " + "thig4.1:3.2": "Maccuhāyi is glossed by the commentaries as either “abandoner” (Maccuhāyinanti maraṇapariccāginaṃ) or “conqueror” (maraṇābhibhū maccuhāyī). The phrase seems to be used in martial contexts where it carries a similar force to jetvā māraṁ just below. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thig/thig6.7_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thig/thig6.7_comment-en-sujato.json index fce74cdd75ef..9e478fc68a98 100644 --- a/comment/en/sujato/sutta/kn/thig/thig6.7_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thig/thig6.7_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thig6.7:5.1": "This is an allusion to _rūparāgaṁ arūparāgaṁ_, “Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm”. " + "thig6.7:5.1": "This is an allusion to rūparāgaṁ arūparāgaṁ, “Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/thig/thig9.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/thig/thig9.1_comment-en-sujato.json index b8b50044bf77..ca8c4d3a8ecb 100644 --- a/comment/en/sujato/sutta/kn/thig/thig9.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/thig/thig9.1_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "thig9.1:9.4": "These verses continue in [thag5.5](), so I leave off the close quote. " + "thig9.1:9.4": "These verses continue in Thag 5.5, so I leave off the close quote. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga1/ud1.10_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga1/ud1.10_comment-en-sujato.json index 7037593deec8..5ccbe1353d92 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga1/ud1.10_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga1/ud1.10_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud1.10:16.1": "This tag is unique to the Udāna, and seems to be a relic of an earlier oral organization. It is virtually identical to the tag concluding each discourse of the Itivuttaka, except there we find _attha_ instead of _udāna_. " + "ud1.10:16.1": "This tag is unique to the Udāna, and seems to be a relic of an earlier oral organization. It is virtually identical to the tag concluding each discourse of the Itivuttaka, except there we find attha instead of udāna. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga1/ud1.6_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga1/ud1.6_comment-en-sujato.json index c104a8761fa9..96df648b27c2 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga1/ud1.6_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga1/ud1.6_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud1.6:4.1": "Compare [ud1.8](). " + "ud1.6:4.1": "Compare Ud 1.8. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga1/ud1.8_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga1/ud1.8_comment-en-sujato.json index 1ce376b8014e..06303bdba324 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga1/ud1.8_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga1/ud1.8_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "ud1.8:2.3": "Read _naṁ_ throughout. ", - "ud1.8:6.3": "_Atthiko_ is tricky to translate due to the vagueness of the base term. Ānandajoti has “need”, while Ṭhānissaro has “care about”. But it is usually used in the sense of “want”, as a synonym of _gavesī_, etc., or one who desires a kingdom. ", - "ud1.8:6.5": "For _vippakāraṁ_, Ānandajoti has “bad manners”, while Ṭhānissaro has “misbehaving”. Neither of these seems justified. PTS dictionary gives only commentarial citations for this word, but it also occurs at [Pvr 15:37.7](https://suttacentral.net/pli-tv-pvr15/en/brahmali#37.7), where it is defined as changes in posture. It seems the Buddha merely observed that the former wife had changed her mind and gone back. Otherwise, the sutta passes no judgment on her behavior. " + "ud1.8:2.3": "Read naṁ throughout. ", + "ud1.8:6.3": "Atthiko is tricky to translate due to the vagueness of the base term. Ānandajoti has “need”, while Ṭhānissaro has “care about”. But it is usually used in the sense of “want”, as a synonym of gavesī, etc., or one who desires a kingdom. ", + "ud1.8:6.5": "For vippakāraṁ, Ānandajoti has “bad manners”, while Ṭhānissaro has “misbehaving”. Neither of these seems justified. PTS dictionary gives only commentarial citations for this word, but it also occurs at Pvr 15:37.7, where it is defined as changes in posture. It seems the Buddha merely observed that the former wife had changed her mind and gone back. Otherwise, the sutta passes no judgment on her behavior. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga2/ud2.7_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga2/ud2.7_comment-en-sujato.json index 30ea4103f36c..1f6a7c175740 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga2/ud2.7_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga2/ud2.7_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud2.7:5.1": "The PTS reading _piyarūpāsāta_ is tempting, and supported by the Udānavarga’s _priyarūpasātagrathitā_. The commentary reads _sukhavedanassādena_, which appears to support _assāda_. But perhaps originally _sāta_ was glossed with _sukhavedanā_, and _assāda_ was read back into the text by mistake. " + "ud2.7:5.1": "The PTS reading piyarūpāsāta is tempting, and supported by the Udānavarga’s priyarūpasātagrathitā. The commentary reads sukhavedanassādena, which appears to support assāda. But perhaps originally sāta was glossed with sukhavedanā, and assāda was read back into the text by mistake. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga2/ud2.8_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga2/ud2.8_comment-en-sujato.json index 3394a7989403..8ef897720712 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga2/ud2.8_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga2/ud2.8_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud2.8:15.4": "_Lohitakumbhiya_ is probably a play on the common phrase _lohakumbhiya_, “copper pot”, which is commonly used in descriptions of hell. The boy, it seems, had an unusually rapid linguistic development. " + "ud2.8:15.4": "Lohitakumbhiya is probably a play on the common phrase lohakumbhiya, “copper pot”, which is commonly used in descriptions of hell. The boy, it seems, had an unusually rapid linguistic development. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga3/ud3.10_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga3/ud3.10_comment-en-sujato.json index 0762cc605451..36c5192edc0a 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga3/ud3.10_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga3/ud3.10_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "ud3.10:7.1": "Thai editions read _sabbupadhiṁ hi_, which is supported by the Udānavarga. ", - "ud3.10:7.3": "Accepting _bhavā aparimuttā_ from the Buddha Jayanthi edition. For _puthu_, the commentary says _bahū, visuṁ visuṁ vā_. " + "ud3.10:7.1": "Thai editions read sabbupadhiṁ hi, which is supported by the Udānavarga. ", + "ud3.10:7.3": "Accepting bhavā aparimuttā from the Buddha Jayanthi edition. For puthu, the commentary says bahū, visuṁ visuṁ vā. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga3/ud3.3_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga3/ud3.3_comment-en-sujato.json index 4ab2308df9ce..680ae69a33d9 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga3/ud3.3_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga3/ud3.3_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "ud3.3:1.4": "The narrative employs a unique scheme in introducing the repetitions: _tedha_, _tete_, _teme_. ", + "ud3.3:1.4": "The narrative employs a unique scheme in introducing the repetitions: tedha, tete, teme. ", "ud3.3:8.3": "Here the Buddha invents the concept of “faint praise”. ", - "ud3.3:15.2": "Ānandajoti has “about them” for _te_ here, but in parallel phrases we find _no_, so this must be the second person singular pronoun. " + "ud3.3:15.2": "Ānandajoti has “about them” for te here, but in parallel phrases we find no, so this must be the second person singular pronoun. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga3/ud3.7_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga3/ud3.7_comment-en-sujato.json index 01bb7c594823..df2063d421c1 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga3/ud3.7_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga3/ud3.7_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "ud3.7:3.2": "Sujā is Sakka’s wife ([sn11.12:6.1]()). ", - "ud3.7:3.6": "I’m not sure if _anekarasabyañjano_ is correct, although the word does occur at [Pv 13:15.4](https://suttacentral.net/pv13/pli/ms#15.4) and [Pv 27:12.4](https://suttacentral.net/pv27/pli/ms#12.4). The commentary, while not definitive, suggests _anekasūpabyañjano_ (_anekehi sūpehi ceva byañjanehi ca_), which would be more idiomatic. However it is not attested. " + "ud3.7:3.2": "Sujā is Sakka’s wife (SN 11.12:6.1). ", + "ud3.7:3.6": "I’m not sure if anekarasabyañjano is correct, although the word does occur at Pv 13:15.4 and Pv 27:12.4. The commentary, while not definitive, suggests anekasūpabyañjano (anekehi sūpehi ceva byañjanehi ca), which would be more idiomatic. However it is not attested. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga4/ud4.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga4/ud4.1_comment-en-sujato.json index 11bebcdf5a9b..8673b4fcdd8d 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga4/ud4.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga4/ud4.1_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud4.1:23.2": "Following variant _anuggatā_. Udānavarga here has _samudgatāṁ_. Commentary allows both _anugata_ and _anuggata_. Here we read _anu-(g)gatā_, below _an-uggate_. " + "ud4.1:23.2": "Following variant anuggatā. Udānavarga here has samudgatāṁ. Commentary allows both anugata and anuggata. Here we read anu-(g)gatā, below an-uggate. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga4/ud4.2_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga4/ud4.2_comment-en-sujato.json index 12a2090889db..98fe51cb1471 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga4/ud4.2_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga4/ud4.2_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "ud4.2:4.2": "The variant _micchādiṭṭhigatena_ is the more obvious reading. However, _micchādiṭṭhihatā_ appears at [an4.49]() without variants. Commentary accepts _hata_ in both places. Here it glosses _sassatādimicchābhinivesadūsitena_. ", - "ud4.2:5.1": "Commentary: _rakkhitacitto assa_, literally “be one of guarded mind”. " + "ud4.2:4.2": "The variant micchādiṭṭhigatena is the more obvious reading. However, micchādiṭṭhihatā appears at AN 4.49 without variants. Commentary accepts hata in both places. Here it glosses sassatādimicchābhinivesadūsitena. ", + "ud4.2:5.1": "Commentary: rakkhitacitto assa, literally “be one of guarded mind”. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga4/ud4.5_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga4/ud4.5_comment-en-sujato.json index 6971b2ec8bb8..421a67b954a1 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga4/ud4.5_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga4/ud4.5_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud4.5:8.4": "Commentary reads _vane araññe_, so text’s _mano_ must be wrong. " + "ud4.5:8.4": "Commentary reads vane araññe, so text’s mano must be wrong. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga4/ud4.8_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga4/ud4.8_comment-en-sujato.json index 67b28e1a8184..edc6503a328f 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga4/ud4.8_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga4/ud4.8_comment-en-sujato.json @@ -1,5 +1,5 @@ { - "ud4.8:2.2": "Ānandajoti has “venture”, Ṭhānissaro has “dare”, but a similar phrase at [Kd 8:12.1.5](https://suttacentral.net/pli-tv-kd8/en/brahmali#12.1.5) clearly has the weaker sense of “able”, per Ireland and commentary (_ussahasīti sakkosi_). ", - "ud4.8:2.4": "Accepting the variant _kiṁ mayā sakkā_, which is found in all similar passages. Reading, as Ṭhānissaro and Ānandajoti do, “what can I *not* do” is pleasingly dramatic, but not very idiomatic for Pali. Far more likely a simple reinforcement is meant. Commentary ignores this phrase, implying it thought there was nothing unusual. ", - "ud4.8:6.3": "The idiom _ime hi nāma_ appears mildly emphatic in a disparaging way. Compare _kathaṁ hi nāma_ just below. " + "ud4.8:2.2": "Ānandajoti has “venture”, Ṭhānissaro has “dare”, but a similar phrase at Kd 8:12.1.5 clearly has the weaker sense of “able”, per Ireland and commentary (ussahasīti sakkosi). ", + "ud4.8:2.4": "Accepting the variant kiṁ mayā sakkā, which is found in all similar passages. Reading, as Ṭhānissaro and Ānandajoti do, “what can I not do” is pleasingly dramatic, but not very idiomatic for Pali. Far more likely a simple reinforcement is meant. Commentary ignores this phrase, implying it thought there was nothing unusual. ", + "ud4.8:6.3": "The idiom ime hi nāma appears mildly emphatic in a disparaging way. Compare kathaṁ hi nāma just below. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga5/ud5.2_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga5/ud5.2_comment-en-sujato.json index 36e88aaa3888..0611cd872811 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga5/ud5.2_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga5/ud5.2_comment-en-sujato.json @@ -1,4 +1,4 @@ { - "ud5.2:1.5": "Here I use “Blessed One” rather than my usual “Buddha” for _bhagavā_. Normally the difference is immaterial, as it is simply the most common way to address the Buddha. In this case, however, the passage Ānanda is referring to uses _bodhisatta_, and it is quite striking that he changes it here. ", - "ud5.2:2.1": "The Buddha switches back to _bodhisatta_, and depersonalizes it by using the plural. " + "ud5.2:1.5": "Here I use “Blessed One” rather than my usual “Buddha” for bhagavā. Normally the difference is immaterial, as it is simply the most common way to address the Buddha. In this case, however, the passage Ānanda is referring to uses bodhisatta, and it is quite striking that he changes it here. ", + "ud5.2:2.1": "The Buddha switches back to bodhisatta, and depersonalizes it by using the plural. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga5/ud5.3_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga5/ud5.3_comment-en-sujato.json index 4cabd9909df3..b399be3f47aa 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga5/ud5.3_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga5/ud5.3_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud5.3:4.3": "It’s interesting to note that, despite the perhaps derogatory sense of _kuṭṭhi_ (“leper”), there is no question that Suppabuddha sits in the assembly and is not physically exlcuded. " + "ud5.3:4.3": "It’s interesting to note that, despite the perhaps derogatory sense of kuṭṭhi (“leper”), there is no question that Suppabuddha sits in the assembly and is not physically exlcuded. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga5/ud5.6_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga5/ud5.6_comment-en-sujato.json index 806c74cbfef2..9fb274399526 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga5/ud5.6_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga5/ud5.6_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud5.6:18.1": "The Vinaya version of this passage omits “sixteen” ([pli-tv-kd5:13.9.5]()). | _Sarena abhaṇi_ means “recite with tones”, apparently a reference to a chanting style that made use of or echoed the Vedic tonal system (_svara_). " + "ud5.6:18.1": "The Vinaya version of this passage omits “sixteen” (Pli Tv Kd 5:13.9.5). | Sarena abhaṇi means “recite with tones”, apparently a reference to a chanting style that made use of or echoed the Vedic tonal system (svara). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga6/ud6.1_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga6/ud6.1_comment-en-sujato.json index 0e4dd482c2e3..f6de9a338510 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga6/ud6.1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga6/ud6.1_comment-en-sujato.json @@ -1,6 +1,6 @@ { - "ud6.1:3.2": "Normally _kappa_ as a period of time means “eon”, but the late canonical texts Kathāvatthu ([Kv 11.5](https://suttacentral.net/kv11.5)) and Milindapañha ([Mil 5.1.10](https://suttacentral.net/mil5.1.10)) argue that it means the “lifespan”, an interpretation followed by the commentaries. Support for this comes from [dn26:28.3](), which says that “long life” for a mendicant is the four bases of psychic power which enable you to remain for the _kappa_. Here it is surely talking about a full lifespan. Underlying this is the idea that in different epochs the “proper lifespan” varies; in the Buddha’s day it was one hundred years ([dn14:1.7.7]()). We can resolve the problem if we read _kappa_ here, not as a period of time, but as “proper, fitting”, i.e. the “proper” lifespan of a hundred years. ", - "ud6.1:17.1": "For this difficult verse, I generally follow Bhikkhu Bodhi’s long discussion in *Connected Discourses of the Buddha*, note 255 on the Mahāvagga. _Sambhava_ means “production, creation”, and here I think it refers to the prolonging of life which the Buddha had just rejected. ", - "ud6.1:17.2": "_Bhavasaṅkhāra_ here is equivalent to _āyusaṅkhāra_ and _jīvitasaṅkhāra_. ", - "ud6.1:17.4": "_Attasambhava_ here refers back to _sambhava_ in the first line. " + "ud6.1:3.2": "Normally kappa as a period of time means “eon”, but the late canonical texts Kathāvatthu (Kv 11.5) and Milindapañha (Mil 5.1.10) argue that it means the “lifespan”, an interpretation followed by the commentaries. Support for this comes from DN 26:28.3, which says that “long life” for a mendicant is the four bases of psychic power which enable you to remain for the kappa. Here it is surely talking about a full lifespan. Underlying this is the idea that in different epochs the “proper lifespan” varies; in the Buddha’s day it was one hundred years (DN 14:1.7.7). We can resolve the problem if we read kappa here, not as a period of time, but as “proper, fitting”, i.e. the “proper” lifespan of a hundred years. ", + "ud6.1:17.1": "For this difficult verse, I generally follow Bhikkhu Bodhi’s long discussion in Connected Discourses of the Buddha, note 255 on the Mahāvagga. Sambhava means “production, creation”, and here I think it refers to the prolonging of life which the Buddha had just rejected. ", + "ud6.1:17.2": "Bhavasaṅkhāra here is equivalent to āyusaṅkhāra and jīvitasaṅkhāra. ", + "ud6.1:17.4": "Attasambhava here refers back to sambhava in the first line. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga6/ud6.2_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga6/ud6.2_comment-en-sujato.json index b482c0cf3996..4ddda733ce09 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga6/ud6.2_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga6/ud6.2_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud6.2:10.4": "Commentary: _dhanādiatthāya dhammaṃ na katheyya_, “Don’t teach the Dhamma for the sake of money, etc.” " + "ud6.2:10.4": "Commentary: dhanādiatthāya dhammaṃ na katheyya, “Don’t teach the Dhamma for the sake of money, etc.” " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga6/ud6.5_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga6/ud6.5_comment-en-sujato.json index 1bf33184b75e..49ea6fedb71c 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga6/ud6.5_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga6/ud6.5_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud6.5:10.2": "_Attā ca loko ca_ here and following is missing from the parallel passage in [dn29:36.9](). I assume it has been inserted in error and translate accordingly. " + "ud6.5:10.2": "Attā ca loko ca here and following is missing from the parallel passage in DN 29:36.9. I assume it has been inserted in error and translate accordingly. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga6/ud6.7_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga6/ud6.7_comment-en-sujato.json index 13887a5271c3..52ae4d18aa85 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga6/ud6.7_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga6/ud6.7_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud6.7:4.4": "For “they never return” (_na jātu’m’eti_) there is a variant reading “go to rebirth” (_jātim eti_) in [Śarīrārthagāthā 32](https://suttacentral.net/sag/san/enomoto#sag32), which here is very close to the Pali. The commentary also acknowledges this variant: _‘Na jāti metī’tipi paṭhanti, so evattho_. " + "ud6.7:4.4": "For “they never return” (na jātu’m’eti) there is a variant reading “go to rebirth” (jātim eti) in Śarīrārthagāthā 32, which here is very close to the Pali. The commentary also acknowledges this variant: ‘Na jāti metī’tipi paṭhanti, so evattho. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/kn/ud/vagga7/ud7.7_comment-en-sujato.json b/comment/en/sujato/sutta/kn/ud/vagga7/ud7.7_comment-en-sujato.json index cabde9455c31..17e786188545 100644 --- a/comment/en/sujato/sutta/kn/ud/vagga7/ud7.7_comment-en-sujato.json +++ b/comment/en/sujato/sutta/kn/ud/vagga7/ud7.7_comment-en-sujato.json @@ -1,3 +1,3 @@ { - "ud7.7:1.3": "“Judgment” (_saṅkhā_) refers to the way we “appraise” or “assess” ourselves, especially in relation to others (cf. [mn1:3.3](), [dn1:1.3.2]()). | “Proliferation” (_papañca_) is the compulsion of the mind to spread out in endless inner commentary that hides reality. | “Perceptions” refer to the underlying tendencies that cause us to interpret the present in terms of the past. See [mn18]() for a detailed explanation. " + "ud7.7:1.3": "“Judgment” (saṅkhā) refers to the way we “appraise” or “assess” ourselves, especially in relation to others (cf. MN 1:3.3, DN 1:1.3.2). | “Proliferation” (papañca) is the compulsion of the mind to spread out in endless inner commentary that hides reality. | “Perceptions” refer to the underlying tendencies that cause us to interpret the present in terms of the past. See MN 18 for a detailed explanation. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn10_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn10_comment-en-sujato.json index e80b112d3f91..bccdc3b074e6 100644 --- a/comment/en/sujato/sutta/mn/mn10_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn10_comment-en-sujato.json @@ -1,51 +1,51 @@ { - "mn10:1.1": "This discourse is copied at [dn22](), where the section on the four noble truths has been expanded with material mostly drawn from [mn141](). These discourses are the most influential texts for modern Theravada meditation, prompting countless modern commentaries. Comparative study of the several parallel versions reveals that this discourse, while comprised almost entirely of early material, was compiled in this form as one of the latest texts in the Pali suttas. | While mindfulness is always useful ([sn46.53:15.4]()), the “establishment of mindfulness” (_satipaṭṭhāna_) refers especially to a conscious development of contemplative practices based on mindfulness, i.e. “mindfulness meditation”. ", - "mn10:2.1": "The phrase _ekāyano maggo_ (“path to convergence”) is given multiple meanings in commentaries and ancient translations. Outside of _satipaṭṭhāna_, it is used in only one context in Pali, where it means to “come together with” ([mn12:37.5]()). At [sn47.18:3.4]() the phrase is spoken by Brahmā, which suggests it was a Brahmanical term. At Bṛhadāraṇyaka Upaniṣad 2.4.11—a passage full of details shared with the suttas—it means a place where things unite or converge. Thus _satipaṭṭhāna_ leads to everything “coming together as one”. In other words, as seventh factor of the noble eightfold path, it leads to _samādhi_, the eighth factor ([sn45.1:3.9](); see also [mn44:12.3]()). ", - "mn10:3.2": "The idiom _kāye kāyānupassī_, literally “observes a body in the body” refers to focusing on a specific aspect of embodied experience, such as the breath, the postures, etc. | “Keen” (or “ardent”, _ātāpī_) implies effort, while “aware” (_sampajāno_) is the wisdom of understanding situation and context. | “Covetousness and displeasure” (_abhijjhādomanassaṁ_) are the strong forms of desire and aversion that are overcome by sense restraint in preparation for meditation. ", - "mn10:3.3": "“Feelings” (_vedanā_) are the basic tones of pleasant, painful, or neutral, not the complexes we call “emotions”. ", - "mn10:3.4": "“Mind” (_citta_) is simple awareness. In meditation contexts, “mind” is often similar in meaning to _samādhi_. ", - "mn10:3.5": "“Principles” (_dhammā_) are the natural “systems” of cause and effect that underlie the “teachings”. The renderings “mind objects” or “mental qualities” are incorrect, as many of the things spoken of in this section are neither mind objects nor mental qualities. “Phenomena” is a possible translation, but the emphasis is not on the “appearance” of things, but on the “principles” governing their conditional relations. ", - "mn10:4.2": "The context here—a mendicant gone to the forest—establishes that this practice takes place in the wider context of the Gradual Training. Indeed, this whole sutta can be understood as an expansion of this phrase, mentioned briefly at [dn2:67.3](). ", + "mn10:1.1": "This discourse is copied at DN 22, where the section on the four noble truths has been expanded with material mostly drawn from MN 141. These discourses are the most influential texts for modern Theravada meditation, prompting countless modern commentaries. Comparative study of the several parallel versions reveals that this discourse, while comprised almost entirely of early material, was compiled in this form as one of the latest texts in the Pali suttas. | While mindfulness is always useful (SN 46.53:15.4), the “establishment of mindfulness” (satipaṭṭhāna) refers especially to a conscious development of contemplative practices based on mindfulness, i.e. “mindfulness meditation”. ", + "mn10:2.1": "The phrase ekāyano maggo (“path to convergence”) is given multiple meanings in commentaries and ancient translations. Outside of satipaṭṭhāna, it is used in only one context in Pali, where it means to “come together with” (MN 12:37.5). At SN 47.18:3.4 the phrase is spoken by Brahmā, which suggests it was a Brahmanical term. At Bṛhadāraṇyaka Upaniṣad 2.4.11—a passage full of details shared with the suttas—it means a place where things unite or converge. Thus satipaṭṭhāna leads to everything “coming together as one”. In other words, as seventh factor of the noble eightfold path, it leads to samādhi, the eighth factor (SN 45.1:3.9; see also MN 44:12.3). ", + "mn10:3.2": "The idiom kāye kāyānupassī, literally “observes a body in the body” refers to focusing on a specific aspect of embodied experience, such as the breath, the postures, etc. | “Keen” (or “ardent”, ātāpī) implies effort, while “aware” (sampajāno) is the wisdom of understanding situation and context. | “Covetousness and displeasure” (abhijjhādomanassaṁ) are the strong forms of desire and aversion that are overcome by sense restraint in preparation for meditation. ", + "mn10:3.3": "“Feelings” (vedanā) are the basic tones of pleasant, painful, or neutral, not the complexes we call “emotions”. ", + "mn10:3.4": "“Mind” (citta) is simple awareness. In meditation contexts, “mind” is often similar in meaning to samādhi. ", + "mn10:3.5": "“Principles” (dhammā) are the natural “systems” of cause and effect that underlie the “teachings”. The renderings “mind objects” or “mental qualities” are incorrect, as many of the things spoken of in this section are neither mind objects nor mental qualities. “Phenomena” is a possible translation, but the emphasis is not on the “appearance” of things, but on the “principles” governing their conditional relations. ", + "mn10:4.2": "The context here—a mendicant gone to the forest—establishes that this practice takes place in the wider context of the Gradual Training. Indeed, this whole sutta can be understood as an expansion of this phrase, mentioned briefly at DN 2:67.3. ", "mn10:4.3": "The most fundamental meditation instruction in Buddhism. Notice how the Buddha phrases it: not “concentrate on the breath” as an object, but rather “breathing” as an activity to which one brings mindfulness. ", "mn10:4.4": "The stages of breath meditation are not meant to be done deliberately, but to be observed and understood as the natural process of deepening meditation. When starting out, the breath is somewhat rough and coarse. ", "mn10:4.5": "Over time, the breath becomes more subtle and soft. ", - "mn10:4.6": "Contextually the idiom “whole body” (_sabbakāya_) here refers to the breath, marking the fuller and more continuous awareness that arises with tranquility. Some practitioners, however, interpret it as the “whole physical body”, broadening awareness to encompass the movement and settling of energies throughout the body. ", - "mn10:4.7": "The “physical process” (_kāyasaṅkhāraṁ_) is the breath ([sn41.6:1.8]()). ", + "mn10:4.6": "Contextually the idiom “whole body” (sabbakāya) here refers to the breath, marking the fuller and more continuous awareness that arises with tranquility. Some practitioners, however, interpret it as the “whole physical body”, broadening awareness to encompass the movement and settling of energies throughout the body. ", + "mn10:4.7": "The “physical process” (kāyasaṅkhāraṁ) is the breath (SN 41.6:1.8). ", "mn10:4.8": "Text has “long” and “short”, but “deep” and “shallow” or “heavy” and “light” are more idiomatic for describing the breath in English. ", "mn10:5.1": "“Internally” is one’s own body, “externally” the bodies of others, or external physical phenomena. This distinction is applied broadly in Buddhist meditation, but it is more relevant in some contexts than others. In the case of the breath, one is obviously focusing on one’s own breath, but when contemplating, say, a dead body, or the material elements, there is more of an external dimension. Starting with “me” in here and the “world” out there, this practice dissolves this distinction so that we see we are of the same nature as everything else. ", - "mn10:5.2": "This is the _vipassanā_ (“insight” or “discernment”) dimension of meditation, observing not just the rise and fall of phenomena, but also their conditioned “nature” as being “liable” (_-dhamma_) to impermanence. The meaning of this passage is explained at ([sn47.42]()). Apart from these passages, _vipassanā_ in _satipaṭṭhāna_ pertains specially to the observation of principles. ", - "mn10:5.3": "Mindfulness meditation leads to a range of knowledges as detailed by Anuruddha at [sn52.6]() and [sn52.11]()–24. An arahant is “independent” of any attachment (eg. [mn143]()), but _satipaṭṭhāna_ is also taught to give up dependency on views of the past and future ([dn29:40.1]()). ", - "mn10:6.1": "In early Pali, this practice is found only in the two Satipaṭṭhānasuttas and the closely related Kāyagatāsatisutta ([mn119]()). It is practiced by developing a reflexive awareness of one’s posture and activity as it proceeds, often assisted by moving slowly and carefully. ", - "mn10:8.1": "“Situational awareness” (_sampajañña_) understands the context and purpose of activities. The main examples here illustrate the activities of daily monastic life: leaving the monastery on almsround, restraint while in the town, care wearing the robes, then mindfully eating and going to the toilet. ", + "mn10:5.2": "This is the vipassanā (“insight” or “discernment”) dimension of meditation, observing not just the rise and fall of phenomena, but also their conditioned “nature” as being “liable” (-dhamma) to impermanence. The meaning of this passage is explained at (SN 47.42). Apart from these passages, vipassanā in satipaṭṭhāna pertains specially to the observation of principles. ", + "mn10:5.3": "Mindfulness meditation leads to a range of knowledges as detailed by Anuruddha at SN 52.6 and SN 52.11–24. An arahant is “independent” of any attachment (eg. MN 143), but satipaṭṭhāna is also taught to give up dependency on views of the past and future (DN 29:40.1). ", + "mn10:6.1": "In early Pali, this practice is found only in the two Satipaṭṭhānasuttas and the closely related Kāyagatāsatisutta (MN 119). It is practiced by developing a reflexive awareness of one’s posture and activity as it proceeds, often assisted by moving slowly and carefully. ", + "mn10:8.1": "“Situational awareness” (sampajañña) understands the context and purpose of activities. The main examples here illustrate the activities of daily monastic life: leaving the monastery on almsround, restraint while in the town, care wearing the robes, then mindfully eating and going to the toilet. ", "mn10:10.1": "This practice is intended to counter sexual desire and obsession. The primary focus is on one’s own body, the other’s body, although that can be brought in also. By focusing on aspects of our body that we normally prefer to ignore, we move towards a healthy sense of acceptance and neutrality towards our body. ", - "mn10:10.2": "Thirty-one parts are mentioned in early texts, later expanded to thirty-two with the addition of the “brain” (_matthaluṅga_). ", + "mn10:10.2": "Thirty-one parts are mentioned in early texts, later expanded to thirty-two with the addition of the “brain” (matthaluṅga). ", "mn10:10.3": "The “bag with openings at both ends” is the body. Not all the varieties of grains and beans can be positively identified. ", - "mn10:12.2": "While meditation on the elements is commonly taught in early texts, this phrase is found only in the two Satipaṭṭhānasuttas and the Kāyagatāsatisutta. Detailed instructions are found in such suttas as [mn28]() and [mn140](). This meditation works in any posture, whereas breath meditation is best done sitting, to allow the breath to become still. ", + "mn10:12.2": "While meditation on the elements is commonly taught in early texts, this phrase is found only in the two Satipaṭṭhānasuttas and the Kāyagatāsatisutta. Detailed instructions are found in such suttas as MN 28 and MN 140. This meditation works in any posture, whereas breath meditation is best done sitting, to allow the breath to become still. ", "mn10:12.3": "This gruesome image shows that butchery of cows was a normal feature of ancient Indian life. ", "mn10:14.1": "Cremation was expensive and not available to everyone. Bodies might be left in the charnel ground for a variety of reasons, such as local customs, lack of funds, or in cases of inauspicious death such as murder or execution. This is still seen in some places today, and monastics occasionally take the opportunity to practice meditation beside a corpse. However the wording of the Pali sounds like an imaginative exercise. ", "mn10:14.2": "The observed corpse is not gendered. The purpose is not to become repulsed by an objectified other, but to understand the mortality of one’s own body. ", "mn10:30.1": "It takes decades for bones to rot to powder, again suggesting it is an imaginative contemplation. ", "mn10:32.1": "Literally “a feeling among the feelings”; the practice shows that the meditator contemplates specific feelings as they occur. ", "mn10:32.2": "Pali employs direct quotes to indicate reflexive awareness: you feel the feeling and you know that you feel the feeling. It does not mean that you have to literally say “I feel a pleasant feeling”, although some adopt that as a meditation method. ", - "mn10:32.5": "Feelings “of the flesh” (_sāmisa_) are associated with the body and sensual desires ([sn36.31:4.1]()). ", - "mn10:32.6": "Feelings “not of the flesh” (_nirāmisa_) are associated with renunciation and especially with the _jhānas_ and liberation ([sn36.31:5.1]()). ", + "mn10:32.5": "Feelings “of the flesh” (sāmisa) are associated with the body and sensual desires (SN 36.31:4.1). ", + "mn10:32.6": "Feelings “not of the flesh” (nirāmisa) are associated with renunciation and especially with the jhānas and liberation (SN 36.31:5.1). ", "mn10:32.8": "This would include the feelings of loss, doubt, and dejection that can occur during the spiritual path. ", - "mn10:32.10": "The feeling of the fourth _jhāna_ and higher liberations ([sn36.31:8.2]()). ", + "mn10:32.10": "The feeling of the fourth jhāna and higher liberations (SN 36.31:8.2). ", "mn10:34.1": "In Buddhist theory, awareness of the presence or absence of qualities such as greed is explained on three levels. There is the simple happenstance of whether greed is present at that time or not. Then there is the mind freed of greed through the power of absorption. Finally there is the liberation from greed which comes with full awakening. ", - "mn10:34.8": "The mind is “constricted internally” due to dullness and “scattered externally” due to the distractions of desire ([sn51.20:18.1]()). ", - "mn10:34.10": "The following terms “expansive” (_mahaggata_), “supreme” (_anuttara_), “immersed” (_samāhita_), and “freed” (_vimutta_) all refer to states of absorption and/or awakening. ", - "mn10:36.2": "The Satipaṭṭhānavibhaṅga of the Pali Abhidhamma only mentions the hindrances and awakening factors in this section ([Vb 7](https://suttacentral.net/vb7)). This, together with a range of other evidence, suggests that this was the original content of the observation of principles. ", + "mn10:34.8": "The mind is “constricted internally” due to dullness and “scattered externally” due to the distractions of desire (SN 51.20:18.1). ", + "mn10:34.10": "The following terms “expansive” (mahaggata), “supreme” (anuttara), “immersed” (samāhita), and “freed” (vimutta) all refer to states of absorption and/or awakening. ", + "mn10:36.2": "The Satipaṭṭhānavibhaṅga of the Pali Abhidhamma only mentions the hindrances and awakening factors in this section (Vb 7). This, together with a range of other evidence, suggests that this was the original content of the observation of principles. ", "mn10:36.4": "Here causality is introduced. In the contemplation of mind, the meditator was aware of the presence or absence of desire in the mind. Now they look deeper, investigating the cause of desire and understanding how to be free of it forever. This contemplation of the “principles” of cause and effect is the distinctive feature of this section. ", "mn10:36.6": "The Buddhist schools debated whether this included physical tiredness or not. The Theravada argued that it was purely a mental laziness, as even the Buddha got sleepy. ", - "mn10:38.4": " “Form” (_rūpa_) is one’s own body and the external material world experienced through the senses. More subtly, it represents the “appearance” of physical phenomena, even when experienced solely in the mind as color, visions, etc. ", - "mn10:38.6": "“Perception” (_saññā_) is the recognition or interpretation of experience in terms of meaningful wholes. We see, for example, “color” yet we perceive a “person”. In the Vinaya we find many examples where a person perceived things in one way, yet they turned out to be something else. ", - "mn10:38.7": "In the five aggregates, _saṅkhārā_ is a synonym for “volition” (_cetanā_). The traditions later used it as a catch-all category for everything that does not fit in the other aggregates. In the suttas, however, the purpose of the aggregates is not to classify everything that exists, but to contemplate aspects of experience that we tend to identify as a “self”. ", - "mn10:40.3": "At [sn35.232:3.2]() the “fetter that arises dependent on both” is identified as “desire and lust” (_chandarāga_). ", - "mn10:42.1": "These seven factors that lead to awakening (_bojjhaṅgā_, [sn46.5]()) are commonly presented in opposition to the five hindrances (eg. [sn46.2](), [sn46.23](), [sn46.55]()). ", - "mn10:42.3": "“Mindfulness” includes the recollection of the teachings ([sn46.3:1.8]()) as well as mindfulness meditation. ", - "mn10:42.4": "Likewise, this includes the inquiry into _dhammas_ as “teachings” as well as “phenomena” or “principles”. ", - "mn10:44.1": "Due to their development of the two wings of _samatha_ and _vipassanā_ meditation as described in this sutta, practised in the context of the teaching and training as a whole, the meditator realizes the four noble truths at the moment of stream-entry. ", - "mn10:44.3": "Following this section, [dn22:17.4]() announces the end of the first recitation section, and goes on to expand each of the four noble truths in detail. ", - "mn10:46.1": "The emphasis is on “develop in this way” (_evaṁ bhāveyya_), that is, with the full practice including deep absorption as the culmination of the path as a whole. ", - "mn10:46.3": "A similar promise of results in at most seven years is found at [dn22:22.3](), [dn25:22.9](), and [mn85:59.3](); and at most ten years at [an10.46:7.3](). " + "mn10:38.4": "“Form” (rūpa) is one’s own body and the external material world experienced through the senses. More subtly, it represents the “appearance” of physical phenomena, even when experienced solely in the mind as color, visions, etc. ", + "mn10:38.6": "“Perception” (saññā) is the recognition or interpretation of experience in terms of meaningful wholes. We see, for example, “color” yet we perceive a “person”. In the Vinaya we find many examples where a person perceived things in one way, yet they turned out to be something else. ", + "mn10:38.7": "In the five aggregates, saṅkhārā is a synonym for “volition” (cetanā). The traditions later used it as a catch-all category for everything that does not fit in the other aggregates. In the suttas, however, the purpose of the aggregates is not to classify everything that exists, but to contemplate aspects of experience that we tend to identify as a “self”. ", + "mn10:40.3": "At SN 35.232:3.2 the “fetter that arises dependent on both” is identified as “desire and lust” (chandarāga). ", + "mn10:42.1": "These seven factors that lead to awakening (bojjhaṅgā, SN 46.5) are commonly presented in opposition to the five hindrances (eg. SN 46.2, SN 46.23, SN 46.55). ", + "mn10:42.3": "“Mindfulness” includes the recollection of the teachings (SN 46.3:1.8) as well as mindfulness meditation. ", + "mn10:42.4": "Likewise, this includes the inquiry into dhammas as “teachings” as well as “phenomena” or “principles”. ", + "mn10:44.1": "Due to their development of the two wings of samatha and vipassanā meditation as described in this sutta, practised in the context of the teaching and training as a whole, the meditator realizes the four noble truths at the moment of stream-entry. ", + "mn10:44.3": "Following this section, DN 22:17.4 announces the end of the first recitation section, and goes on to expand each of the four noble truths in detail. ", + "mn10:46.1": "The emphasis is on “develop in this way” (evaṁ bhāveyya), that is, with the full practice including deep absorption as the culmination of the path as a whole. ", + "mn10:46.3": "A similar promise of results in at most seven years is found at DN 22:22.3, DN 25:22.9, and MN 85:59.3; and at most ten years at AN 10.46:7.3. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn11_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn11_comment-en-sujato.json index c1ebcb15d493..1b4a52938e75 100644 --- a/comment/en/sujato/sutta/mn/mn11_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn11_comment-en-sujato.json @@ -1,16 +1,16 @@ { - "mn11:1.1": "Multiple suttas (eg. [dn8](), [dn25](), [mn12](), [an6.64](), [an9.11](), and [an10.21]()) invoke the indomitable force of the lion’s roar, the most mighty sound of the jungle ([sn22.78:1.2]()). ", - "mn11:2.1": "The same teaching is given more briefly at [an4.241:1.1](), where the four ascetics are defined as the stream-enterer, once-returner, non-returner, and perfected one, and at [dn16:5.27.3](), where the presence of the four ascetics is attributed to the practice of the eightfold path. ", + "mn11:1.1": "Multiple suttas (eg. DN 8, DN 25, MN 12, AN 6.64, AN 9.11, and AN 10.21) invoke the indomitable force of the lion’s roar, the most mighty sound of the jungle (SN 22.78:1.2). ", + "mn11:2.1": "The same teaching is given more briefly at AN 4.241:1.1, where the four ascetics are defined as the stream-enterer, once-returner, non-returner, and perfected one, and at DN 16:5.27.3, where the presence of the four ascetics is attributed to the practice of the eightfold path. ", "mn11:2.2": "", - "mn11:3.2": "_Ko assāso kiṁ balaṁ_ is found only here and at [mn93:6.7](), where it also deals with an unequivocal claim to superiority. ", + "mn11:3.2": "Ko assāso kiṁ balaṁ is found only here and at MN 93:6.7, where it also deals with an unequivocal claim to superiority. ", "mn11:3.6": "Self-confidence is reflective, not dogmatic. ", - "mn11:3.11": "This appears to be the only occurrence of _sahadhammika_ in this sense in early Pali. Normally it has the sense “legitimate” (as eg. [mn90:5.4]()). The parallel at MA 103 has 同道. ", + "mn11:3.11": "This appears to be the only occurrence of sahadhammika in this sense in early Pali. Normally it has the sense “legitimate” (as eg. MN 90:5.4). The parallel at MA 103 has 同道. ", "mn11:5.20": "", - "mn11:5.26": "The topic of “proliferation” (_papañca_) is explored in [mn18](). ", + "mn11:5.26": "The topic of “proliferation” (papañca) is explored in MN 18. ", "mn11:6.2": "That is, the eternalists and the annihilationists. ", "mn11:10.3": "Renunciate orders such as the Jains abhorred sensual pleasures, while the meditations of Brahmanical rishis depended on letting go all pleasures of the flesh. ", - "mn11:11.3": "Perhaps referring to those such as Dīghanakha who claimed to believe in nothing ([mn74:2.4]()). ", + "mn11:11.3": "Perhaps referring to those such as Dīghanakha who claimed to believe in nothing (MN 74:2.4). ", "mn11:12.3": "The teaching on not-self is what sets Buddhism apart from all other teachings. ", - "mn11:13.1": "Elsewhere _sammaggata_ (“rightly placed”) is an epithet of the Buddha or other well-practiced sages, where I translate as “rightly comported”. ", + "mn11:13.1": "Elsewhere sammaggata (“rightly placed”) is an epithet of the Buddha or other well-practiced sages, where I translate as “rightly comported”. ", "mn11:16.1": "Grasping is fully understood only when its source is known. Here the Buddha begins a partial treatment of dependent origination, implicitly connecting this to his special doctrine of not-self. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn12_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn12_comment-en-sujato.json index 8ab5a87c6e32..1397133a07a1 100644 --- a/comment/en/sujato/sutta/mn/mn12_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn12_comment-en-sujato.json @@ -1,65 +1,65 @@ { "mn12:1.2": "This description of the Buddha’s location is unique. ", - "mn12:2.1": "Sunakkhatta’s dismal spiritual career began when he met the Buddha in [mn105](). In [dn6:5.3]() we learn that, after being ordained three years, he spoke of his limited success in meditation. The current sutta and [dn24]() deal with Sunakkhatta’s bitter criticisms of the Buddha shortly after his disrobal. ", - "mn12:2.3": "These distinctions are defined in the Vinaya [pli-tv-bu-vb-pj4:3.8]() as “absorption, release, immersion, attainment, knowledge and vision, development of the path, realization of the fruits, giving up the defilements, a mind without hindrances, delighting in an empty dwelling”. They may be summarized as absorption, psychic abilities, and realization of the paths and fruits. ", - "mn12:2.4": "The Buddha taught that logic alone is an unreliable guide to the truth ([mn76:27.2]() and [dn1:1.34.2]()), a fact of which Sunakkhatta was apparently not aware. ", + "mn12:2.1": "Sunakkhatta’s dismal spiritual career began when he met the Buddha in MN 105. In DN 6:5.3 we learn that, after being ordained three years, he spoke of his limited success in meditation. The current sutta and DN 24 deal with Sunakkhatta’s bitter criticisms of the Buddha shortly after his disrobal. ", + "mn12:2.3": "These distinctions are defined in the Vinaya Pli Tv Bu Vb Pj 4:3.8 as “absorption, release, immersion, attainment, knowledge and vision, development of the path, realization of the fruits, giving up the defilements, a mind without hindrances, delighting in an empty dwelling”. They may be summarized as absorption, psychic abilities, and realization of the paths and fruits. ", + "mn12:2.4": "The Buddha taught that logic alone is an unreliable guide to the truth (MN 76:27.2 and DN 1:1.34.2), a fact of which Sunakkhatta was apparently not aware. ", "mn12:2.5": "The Chinese parallel at T 757, rather, raises the question, “How could such a teaching lead to freedom from suffering?” ", - "mn12:4.1": "“Silly man” (_moghapurisa_) refers to someone who has been led astray by delusion. ", - "mn12:5.1": "“Inference from the teaching” (_dhammanvaya_) is a valid form of knowledge, where someone who has seen the Dhamma draws a reasoned conclusion based on fundamental principles. ", - "mn12:6.2": "The Buddha introduces these here because, as we know from [dn24:1.4.1](), Sunakkhatta thought that such displays were a worthy goal of spiritual practice. The Chinese parallel, however, omits the psychic powers and instead has the _jhānas_. | This passage begins the six direct knowledges. ", - "mn12:9.1": "After the first three of the direct knowledges, the sequence is interrupted with the insertion of these ten powers of a Realized One, also found at [an10.21]() and [an10.22](). The Vibhaṅga, an early Abhidhamma book, gives a detailed explanation ([Vb 16:353](https://suttacentral.net/vb16/pli/ms#353.1) *ff.*). | Five powers are listed at [an5.11]() and six at [an6.64](). ", - "mn12:10.1": "Explained in detail at [mn115:12.1]()–17. ", - "mn12:11.1": "The Vibhaṅga explains this as knowing the circumstances that prevent or support the fruition of deeds, namely: place of rebirth (_gati_), form of reincarnation (_upadhi_, explained by the commentary as _attabhāva_), time (_kāla_), and effort (_payoga_). | See also the analysis of “deeds” (_kamma_) in [mn57](), [mn135](), and [mn136](). ", - "mn12:12.1": "Expanded below in [mn12:35.1]()–42.13. ", - "mn12:13.1": "See [mn115:4.1]()–9.6. ", - "mn12:14.1": "This is not explained explicitly, but an example is found at [dn1:1.3.2](), where the Buddha knows the difference between Brahmadatta, who had faith in the triple gem, and Suppiya who did not. Thus _adhimutti_ (“conviction”) means “faith, belief” rather than “disposition”. ", - "mn12:15.1": "Exemplified by the Buddha when he surveyed the world after his awakening to see the diverse spiritual potentials of beings ([mn26:21.2](), [mn85:45.4](), [dn14:3.6.2](), [sn6.1:9.2](), [pli-tv-kd1:5.11.1]()). ", - "mn12:16.1": "“Corruption” is any mental factor that darkens and diminishes meditation; “cleansing” is anything that brightens and enhances it. “Emergence” refers to understanding the reasons why one comes out of a given state of meditation (eg. [mn43:29.1]()). | The phrase “absorptions, liberations, immersions, and attainments” indicates that, although they are given various technical definitions, these are overlapping terms that describe in different ways the same field of deep meditation experiences. ", + "mn12:4.1": "“Silly man” (moghapurisa) refers to someone who has been led astray by delusion. ", + "mn12:5.1": "“Inference from the teaching” (dhammanvaya) is a valid form of knowledge, where someone who has seen the Dhamma draws a reasoned conclusion based on fundamental principles. ", + "mn12:6.2": "The Buddha introduces these here because, as we know from DN 24:1.4.1, Sunakkhatta thought that such displays were a worthy goal of spiritual practice. The Chinese parallel, however, omits the psychic powers and instead has the jhānas. | This passage begins the six direct knowledges. ", + "mn12:9.1": "After the first three of the direct knowledges, the sequence is interrupted with the insertion of these ten powers of a Realized One, also found at AN 10.21 and AN 10.22. The Vibhaṅga, an early Abhidhamma book, gives a detailed explanation (Vb 16:353 ff.). | Five powers are listed at AN 5.11 and six at AN 6.64. ", + "mn12:10.1": "Explained in detail at MN 115:12.1–17. ", + "mn12:11.1": "The Vibhaṅga explains this as knowing the circumstances that prevent or support the fruition of deeds, namely: place of rebirth (gati), form of reincarnation (upadhi, explained by the commentary as attabhāva), time (kāla), and effort (payoga). | See also the analysis of “deeds” (kamma) in MN 57, MN 135, and MN 136. ", + "mn12:12.1": "Expanded below in MN 12:35.1–42.13. ", + "mn12:13.1": "See MN 115:4.1–9.6. ", + "mn12:14.1": "This is not explained explicitly, but an example is found at DN 1:1.3.2, where the Buddha knows the difference between Brahmadatta, who had faith in the triple gem, and Suppiya who did not. Thus adhimutti (“conviction”) means “faith, belief” rather than “disposition”. ", + "mn12:15.1": "Exemplified by the Buddha when he surveyed the world after his awakening to see the diverse spiritual potentials of beings (MN 26:21.2, MN 85:45.4, DN 14:3.6.2, SN 6.1:9.2, Pli Tv Kd 1:5.11.1). ", + "mn12:16.1": "“Corruption” is any mental factor that darkens and diminishes meditation; “cleansing” is anything that brightens and enhances it. “Emergence” refers to understanding the reasons why one comes out of a given state of meditation (eg. MN 43:29.1). | The phrase “absorptions, liberations, immersions, and attainments” indicates that, although they are given various technical definitions, these are overlapping terms that describe in different ways the same field of deep meditation experiences. ", "mn12:17.1": "Here we return to the final three of the six direct knowledges, which also form the final three of the ten powers. ", - "mn12:21.4": "This seems harsh, but the suttas see such denigration of the Buddha as deeply wicked, since it closes off the path to Nibbana, as at [sn42.9:4.12]() where a village chief accuses the Buddha of destroying families by encouraging renunciation. At [dn24:1.16.13]() the Buddha warns Sunakkhatta that the naked ascetic Pāṭikaputta, without likewise giving up his speech, thought, and view, will not even be able to enter the Buddha’s presence, much less debate him. ", - "mn12:22.1": "These four “kinds of self-assurance” (_vesārajja_) are also found at [an4.8](). The first three are included in the Buddha’s dressing down of Sarabha at [an3.64](). ", - "mn12:23.1": "In his first discourse, the Buddha says that he did not claim to be fully awakened until he had understand the four noble truths in all three rounds and twelve aspects ([sn56.11:10.1]()). | Here _nimitta_ means “reason, ground, basis”. ", - "mn12:25.1": "This was the accusation of Ariṭṭha ([mn22]()). The Chinese parallel identifies the “obstructions” as desire and lust. ", - "mn12:29.1": "Mentioned also at [an8.69](), [dn16:3.21.3](), and [dn33:3.1.139](). ", - "mn12:29.5": "[an8.69]() and [dn16:3.21.3]() both relate the Buddha entering these assemblies, but neither they, nor the Chinese parallel to this passage, attribute his confidence to the four kinds of self-assurance. ", - "mn12:29.6": "_Anekasataṁ khattiyaparisaṁ_ is singular, “an assembly of hundreds of aristocrats”, rather than “hundreds of assemblies of aristocrats”. ", + "mn12:21.4": "This seems harsh, but the suttas see such denigration of the Buddha as deeply wicked, since it closes off the path to Nibbana, as at SN 42.9:4.12 where a village chief accuses the Buddha of destroying families by encouraging renunciation. At DN 24:1.16.13 the Buddha warns Sunakkhatta that the naked ascetic Pāṭikaputta, without likewise giving up his speech, thought, and view, will not even be able to enter the Buddha’s presence, much less debate him. ", + "mn12:22.1": "These four “kinds of self-assurance” (vesārajja) are also found at AN 4.8. The first three are included in the Buddha’s dressing down of Sarabha at AN 3.64. ", + "mn12:23.1": "In his first discourse, the Buddha says that he did not claim to be fully awakened until he had understand the four noble truths in all three rounds and twelve aspects (SN 56.11:10.1). | Here nimitta means “reason, ground, basis”. ", + "mn12:25.1": "This was the accusation of Ariṭṭha (MN 22). The Chinese parallel identifies the “obstructions” as desire and lust. ", + "mn12:29.1": "Mentioned also at AN 8.69, DN 16:3.21.3, and DN 33:3.1.139. ", + "mn12:29.5": "AN 8.69 and DN 16:3.21.3 both relate the Buddha entering these assemblies, but neither they, nor the Chinese parallel to this passage, attribute his confidence to the four kinds of self-assurance. ", + "mn12:29.6": "Anekasataṁ khattiyaparisaṁ is singular, “an assembly of hundreds of aristocrats”, rather than “hundreds of assemblies of aristocrats”. ", "mn12:32.1": "These are absent from the Chinese parallel. ", - "mn12:32.3": "By this the Buddha shows his knowledge of birth extends to all life. Certain mystical beings such as dragons (_nāga_, [sn29.1:1.4]()) and phoenixes (_supaṇṇa_ or _garuḍa_, [sn30.1:1.4]()) are said to be born in all these ways. ", - "mn12:35.3": "The _asuras_ (“titans”) are included with the gods in this classification; gods and titans are close enough to allow intermarriage ([sn11.13:11.1.]()). The Chinese parallel, in common with later traditions, adds the titans as a separate realm here. ", + "mn12:32.3": "By this the Buddha shows his knowledge of birth extends to all life. Certain mystical beings such as dragons (nāga, SN 29.1:1.4) and phoenixes (supaṇṇa or garuḍa, SN 30.1:1.4) are said to be born in all these ways. ", + "mn12:35.3": "The asuras (“titans”) are included with the gods in this classification; gods and titans are close enough to allow intermarriage (SN 11.13:11.1.). The Chinese parallel, in common with later traditions, adds the titans as a separate realm here. ", "mn12:37.1": "Here the Buddha describes the process by which he knows where paths lead. First he comprehends their minds, then he infers their destiny, then he confirms the outcome. It is only in this limited way that he knows the future. If, as popular tradition would have it, he was literally omniscient, there would be no need to undertake such a laborious process involving inference, as he could simply directly see whatever he wanted. ", - "mn12:38.3": "Text omits _ekanta_ (“exclusively”), as animals experience both pleasure and pain. ", - "mn12:39.3": "The pain in the ghost realm is not sharp, severe, and exclusive like in hell, nor just sharp and severe as in the animal realm, but merely “mostly painful” (_dukkhabahulā vedanā_). The pain level is gradually diminishing, and with the human realm it flips, becoming mostly pleasant, then exclusively pleasant in the heaven realms. ", + "mn12:38.3": "Text omits ekanta (“exclusively”), as animals experience both pleasure and pain. ", + "mn12:39.3": "The pain in the ghost realm is not sharp, severe, and exclusive like in hell, nor just sharp and severe as in the animal realm, but merely “mostly painful” (dukkhabahulā vedanā). The pain level is gradually diminishing, and with the human realm it flips, becoming mostly pleasant, then exclusively pleasant in the heaven realms. ", "mn12:39.4": "Perhaps the tree was in Australia, where the ground is stony, the leaf coverage scanty, and the flies ravenous. ", "mn12:39.8": "", - "mn12:42.5": "We have met _tibba_ above in the sense of “sharp” feelings. It commonly means “scorching” which fits here; a hot forest is quite unpleasant, enhancing the pleasure of finding a cool lotus pond. At [sn22.84:10.10]() the same phrase is listed along with a range of other unpleasant geographies, and is said to be a term for ignorance. ", - "mn12:44.1": "The Buddha evidently introduces this topic because Sunakkhatta was impressed by displays of austerity. It is a unique description of the Bodhisatta’s practices before awakening. The practices, which for the most part sound very Jain-like, were undertaken in various periods during the six years after the Bodhisatta went forth and before his awakening. | The supposedly Jain “fourfold restraint” is recorded at [mn56:12.2]() and [dn2:29.2](), while at [dn25:16.4]() the Buddha reinterprets it as keeping precepts. ", - "mn12:44.2": "“Fervent mortifier” (_tapassī_), “rough-liver” (_lūkha_), “one living in disgust at sin” (_jegucchī_), “secluded” (_pavivitta_). ", - "mn12:45.1": "_Tapas_ (“ardor, fire. fervor, fervent mortification”) is the raging flame of righteous pain that courses through body when it is pushed to its extremes. This “fervor” burns off the corrupting traces of _kamma_ and defilements. | Buddhist mendicants may not receive food in their hands, nor lick them while eating. Followers of the practices listed here would have walked steadily and randomly for alms, accepting only what was given at the time. ", - "mn12:45.2": "Keeping sheep (_eḷaka_, for slaughter) goes against the Jain principle of non-violence, as does keeping weapons (_daṇḍa_). | A _musala_ often means “pestle”, but it can also be a “shovel”; at [mn81:18.12]() it is regarded as a virtue to not use one to dig the soil (which is regarded as being alive in Jainism). | _Thusodaka_ is evidently a liquor fermented from grain, “beer”. ", + "mn12:42.5": "We have met tibba above in the sense of “sharp” feelings. It commonly means “scorching” which fits here; a hot forest is quite unpleasant, enhancing the pleasure of finding a cool lotus pond. At SN 22.84:10.10 the same phrase is listed along with a range of other unpleasant geographies, and is said to be a term for ignorance. ", + "mn12:44.1": "The Buddha evidently introduces this topic because Sunakkhatta was impressed by displays of austerity. It is a unique description of the Bodhisatta’s practices before awakening. The practices, which for the most part sound very Jain-like, were undertaken in various periods during the six years after the Bodhisatta went forth and before his awakening. | The supposedly Jain “fourfold restraint” is recorded at MN 56:12.2 and DN 2:29.2, while at DN 25:16.4 the Buddha reinterprets it as keeping precepts. ", + "mn12:44.2": "“Fervent mortifier” (tapassī), “rough-liver” (lūkha), “one living in disgust at sin” (jegucchī), “secluded” (pavivitta). ", + "mn12:45.1": "Tapas (“ardor, fire. fervor, fervent mortification”) is the raging flame of righteous pain that courses through body when it is pushed to its extremes. This “fervor” burns off the corrupting traces of kamma and defilements. | Buddhist mendicants may not receive food in their hands, nor lick them while eating. Followers of the practices listed here would have walked steadily and randomly for alms, accepting only what was given at the time. ", + "mn12:45.2": "Keeping sheep (eḷaka, for slaughter) goes against the Jain principle of non-violence, as does keeping weapons (daṇḍa). | A musala often means “pestle”, but it can also be a “shovel”; at MN 81:18.12 it is regarded as a virtue to not use one to dig the soil (which is regarded as being alive in Jainism). | Thusodaka is evidently a liquor fermented from grain, “beer”. ", "mn12:45.6": "It is not easy to meaningfully distinguish the various kinds of grain. ", "mn12:45.7": "All are extremely uncomfortable. Christian ascetics wore a “hair shirt” in order to “mortify the flesh” . ", "mn12:45.8": "Jain ascetics tear out their hair at ordination, rather than shaving. ", "mn12:45.9": "Remaining in one posture for months or years at a time is one of the most difficult practices. ", - "mn12:45.12": "This seems out of place here. It was a Brahmanical practice ([sn7.21]()), as the Jains refused to bathe at all, hence the “rough living” of the following section. Indeed, bathing three times a day in the Indian climate would, for most of the year, be quite pleasant. Sometimes, however, it was deliberately done in the cold ([ud1.9:1.3]()). ", - "mn12:46.1": "“Rough” (_lūkha_) is related to the Sanskrit _rūkṣa_, among the meanings of which is “soiled, smeared, dirtied”. ", - "mn12:47.2": "The Bodhisatta learned mindfulness while doing Jain-like practices and later incorporated it into the eightfold path (see also [mn36:20.7]()). He also learned mindfulness under Brahmanical teachers ([mn26:15.17]()). | “Pity” is _dayā_, which is similar to the more commonly found terms _karuṇā_ or _anukampa_. ", - "mn12:47.3": "To this day, Jain ascetics carry a soft broom to gently sweep away any insects in their path. | “Unclear ground” (_visamagata_) is explained by the commentary as ground that is uneven or covered in grass, branches, etc. A lion is said to reflect in the same way when setting out on a hunt ([an10.21:1.7]()). | There is an almost similar usage at Bhāgavata Purāṇa 5.10.2, where a man carrying a palanquin is so scrupulous about avoiding treading on ants that he stops and starts, making the progress of the palanquin unsteady (_viṣama-gatāṁ_). ", - "mn12:48.1": "“Seclusion” (_viviktaśayyāsana_) is classified by the Jains as an “external austerity” (_bāhyatapas_) at Tattvārthasūtra 9.19. ", - "mn12:48.10": "This concludes the “spiritual path consisting of four factors” of [mn12:44.1](). ", - "mn12:49.3": "At [Kd 6](https://suttacentral.net/pli-tv-kd6/en/brahmali#14.6.3) the four “great unnaturals” (or “filthy edibles”, _mahāvikaṭa_) are said to be feces, urine, ash, and clay. ", - "mn12:50.4": "_Antaraṭṭhakā_ (Buddhist Hybrid Sanskrit _aṣṭaka-rātri_) is the coldest part of Indian winter between the festival days that fall on the eighth day after the fullmoon in the two winter months of Māgha and Phagguna. This roughly corresponds with January, the coldest month in northern India. ", - "mn12:50.6": "“Not supernaturally inspired” (_anacchariyā_) rejects the Vedic “channeling” of scripture from the Divinity, while “not learned before in the past” (_pubbe assutapubbā_), echoing the Dhammacakkappavattanasutta ([sn56.11:5.1]()), rejects the oral tradition. ", - "mn12:51.2": "For “village louts” (_gāmaṇḍalā_), compare _aṇḍaka_ in the sense “nasty, cruel” at [mn41:9.4](). ", - "mn12:52.2": "Compare Chāndogya Upaniṣad 7.26.2: “from purity of food there is purity of being; from purity of being there is stable memory (mindfulness); relying on memory there is release from all ties” (_āhāraśuddhau sattvaśuddhiḥ; sattvaśuddhau dhruvā smṛtiḥ; smṛtilambhe sarvagranthīnāṃ vipramokṣaḥ_). ", + "mn12:45.12": "This seems out of place here. It was a Brahmanical practice (SN 7.21), as the Jains refused to bathe at all, hence the “rough living” of the following section. Indeed, bathing three times a day in the Indian climate would, for most of the year, be quite pleasant. Sometimes, however, it was deliberately done in the cold (Ud 1.9:1.3). ", + "mn12:46.1": "“Rough” (lūkha) is related to the Sanskrit rūkṣa, among the meanings of which is “soiled, smeared, dirtied”. ", + "mn12:47.2": "The Bodhisatta learned mindfulness while doing Jain-like practices and later incorporated it into the eightfold path (see also MN 36:20.7). He also learned mindfulness under Brahmanical teachers (MN 26:15.17). | “Pity” is dayā, which is similar to the more commonly found terms karuṇā or anukampa. ", + "mn12:47.3": "To this day, Jain ascetics carry a soft broom to gently sweep away any insects in their path. | “Unclear ground” (visamagata) is explained by the commentary as ground that is uneven or covered in grass, branches, etc. A lion is said to reflect in the same way when setting out on a hunt (AN 10.21:1.7). | There is an almost similar usage at Bhāgavata Purāṇa 5.10.2, where a man carrying a palanquin is so scrupulous about avoiding treading on ants that he stops and starts, making the progress of the palanquin unsteady (viṣama-gatāṁ). ", + "mn12:48.1": "“Seclusion” (viviktaśayyāsana) is classified by the Jains as an “external austerity” (bāhyatapas) at Tattvārthasūtra 9.19. ", + "mn12:48.10": "This concludes the “spiritual path consisting of four factors” of MN 12:44.1. ", + "mn12:49.3": "At Kd 6 the four “great unnaturals” (or “filthy edibles”, mahāvikaṭa) are said to be feces, urine, ash, and clay. ", + "mn12:50.4": "Antaraṭṭhakā (Buddhist Hybrid Sanskrit aṣṭaka-rātri) is the coldest part of Indian winter between the festival days that fall on the eighth day after the fullmoon in the two winter months of Māgha and Phagguna. This roughly corresponds with January, the coldest month in northern India. ", + "mn12:50.6": "“Not supernaturally inspired” (anacchariyā) rejects the Vedic “channeling” of scripture from the Divinity, while “not learned before in the past” (pubbe assutapubbā), echoing the Dhammacakkappavattanasutta (SN 56.11:5.1), rejects the oral tradition. ", + "mn12:51.2": "For “village louts” (gāmaṇḍalā), compare aṇḍaka in the sense “nasty, cruel” at MN 41:9.4. ", + "mn12:52.2": "Compare Chāndogya Upaniṣad 7.26.2: “from purity of food there is purity of being; from purity of being there is stable memory (mindfulness); relying on memory there is release from all ties” (āhāraśuddhau sattvaśuddhiḥ; sattvaśuddhau dhruvā smṛtiḥ; smṛtilambhe sarvagranthīnāṃ vipramokṣaḥ). ", "mn12:52.6": "", "mn12:52.7": "", - "mn12:57.2": "A view attributed to Makkhali Gosāla ([dn2:21.3]()). The idea is that transmigration is limited, so one will automatically be released after a certain number of lives. ", + "mn12:57.2": "A view attributed to Makkhali Gosāla (DN 2:21.3). The idea is that transmigration is limited, so one will automatically be released after a certain number of lives. ", "mn12:57.4": "T'he gods there are all “non-returners” and will attain arahantship in that realm. ", "mn12:58.2": "This view and the next appear to be different ways of repeating the same view as before. Perhaps there is a subtle difference between them. ", "mn12:60.2": "This is, of course, the brahmins. ", - "mn12:61.2": "Again, serving the sacred flame is a fundamental, perhaps *the* fundamental, rite of the brahmins. ", + "mn12:61.2": "Again, serving the sacred flame is a fundamental, perhaps the fundamental, rite of the brahmins. ", "mn12:62.5": "This situates this discourse, and hence the Sunakkhatta cycle as a whole, near the end of the Buddha’s life. ", - "mn12:62.6": "Memory (_sati_), range (_gati_), retention (_dhiti_), and perfect lucidity of wisdom (_paññāveyyattiya_). ", - "mn12:64.1": "We meet Nāgasamāla in less auspicious circumstances at [ud8.7](), where he stubbornly disagrees with the Buddha on which path to take. ", - "mn12:64.6": "This original title is widely attested in the tradition, being found in some _uddāna_ summary verses in Burmese and Sinhalese manuscripts, [mil7.5.7:2.1](), a Jātaka of the same name ([ja94]()), several commentaries, and the Sanskrit and Chinese parallels. The subcommentary says that the name Mahāsīhanāda was given by the redactors. " + "mn12:62.6": "Memory (sati), range (gati), retention (dhiti), and perfect lucidity of wisdom (paññāveyyattiya). ", + "mn12:64.1": "We meet Nāgasamāla in less auspicious circumstances at Ud 8.7, where he stubbornly disagrees with the Buddha on which path to take. ", + "mn12:64.6": "This original title is widely attested in the tradition, being found in some uddāna summary verses in Burmese and Sinhalese manuscripts, Mil 7.5.7:2.1, a Jātaka of the same name (Ja 94), several commentaries, and the Sanskrit and Chinese parallels. The subcommentary says that the name Mahāsīhanāda was given by the redactors. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn13_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn13_comment-en-sujato.json index 29ec3c470108..5eb2be83f9a6 100644 --- a/comment/en/sujato/sutta/mn/mn13_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn13_comment-en-sujato.json @@ -1,21 +1,21 @@ { - "mn13:3.1": "This group of three—_kāma_, _rūpa_, _vedanā_—is also found at [an3.126]() and [an10.29](), where it also relates to the teachings of outsiders. ", + "mn13:3.1": "This group of three—kāma, rūpa, vedanā—is also found at AN 3.126 and AN 10.29, where it also relates to the teachings of outsiders. ", "mn13:3.2": "", "mn13:3.3": "The text does not say what the wanderers understood by these three full understandings. The commentary says they spoke in reference to, respectively, the first absorption, the formless attainments, and the non-percipient state. ", "mn13:3.4": "In questioning this, the wanderers display better discernment than many today, who leap all too readily from the discovery of something in common between religions to the assertion that they are therefore the same. ", "mn13:4.3": "This is the quintessential Buddhist attitude when encountering something unknown: to neither accept nor reject, but inquire. ", "mn13:11.1": "", "mn13:12.1": "", - "mn13:13.1": "Bastions were “wetly plastered” (_addāvalepana_) for resistance from fire ([sn35.243:7.1]()). ", - "mn13:13.2": "For “splashed with dung” (_chakaṇakāyapi osiñcanti_), PTS reads _pakkaṭṭhī_, but this word appears to be spurious. The commentary says _chakaṇakā_ means “boiling cowdung”, but nothing in the word itself suggests “boiling”. The Chinese parallels at MA 99 and T 53 have “molten copper” 融銅, while EA 21.9 has “molten iron” (消鐵). | _Abhivagga_ is only found here in Pali. The Atharvaveda (3.5.2, 6.54.2, 11.2.4) has _abhīvarga_ apparently in the sense of “domain”. The commentary says _abhivagga_ was a “hundred-toothed” weapon that crushed invaders of a castle. However, _vagga_ has the recognized military sense of “cadre, company, platoon”, so I take _abhivagga_ to mean “superior force”. ", - "mn13:14.3": "The commentary explains these punishments thus. “Porridge pot”: remove the top of the skull and drop in a hot iron ball so that the brains boil over. “Shell-shave”: grind the skull with gravel until it is smooth. “Rāhu”s mouth’: force open the mouth with a skewer, put in oil and wick, and light it so it burns like the sun swallowed by the titan Rāhu ([sn2.8]()). “Garland of fire”: smear the body with oil and set it alight. “Burning hand”: wrap the hand with oiled rags and set it alight. “Bulrush twist”: flay the skin from the neck down, then twist it into a band by which to hang the victim. “Bark dress”: cut the skin in strips and make it into a garment. “Antelope”: pin the bound victim to the ground and roast them alive. “Meat hook”: flay with double fish-hooks. “Coins”: slice off disks of flesh like coins. “Caustic pickle”: beat the victim, then rub the wounds with caustic solution. “Twisting bar”: pin the victim to the ground by the ears and twirl them by the feet. “Straw mat”: beat them until every bone is broken and the body becomes limp as a mattress. ", + "mn13:13.1": "Bastions were “wetly plastered” (addāvalepana) for resistance from fire (SN 35.243:7.1). ", + "mn13:13.2": "For “splashed with dung” (chakaṇakāyapi osiñcanti), PTS reads pakkaṭṭhī, but this word appears to be spurious. The commentary says chakaṇakā means “boiling cowdung”, but nothing in the word itself suggests “boiling”. The Chinese parallels at MA 99 and T 53 have “molten copper” 融銅, while EA 21.9 has “molten iron” (消鐵). | Abhivagga is only found here in Pali. The Atharvaveda (3.5.2, 6.54.2, 11.2.4) has abhīvarga apparently in the sense of “domain”. The commentary says abhivagga was a “hundred-toothed” weapon that crushed invaders of a castle. However, vagga has the recognized military sense of “cadre, company, platoon”, so I take abhivagga to mean “superior force”. ", + "mn13:14.3": "The commentary explains these punishments thus. “Porridge pot”: remove the top of the skull and drop in a hot iron ball so that the brains boil over. “Shell-shave”: grind the skull with gravel until it is smooth. “Rāhu”s mouth’: force open the mouth with a skewer, put in oil and wick, and light it so it burns like the sun swallowed by the titan Rāhu (SN 2.8). “Garland of fire”: smear the body with oil and set it alight. “Burning hand”: wrap the hand with oiled rags and set it alight. “Bulrush twist”: flay the skin from the neck down, then twist it into a band by which to hang the victim. “Bark dress”: cut the skin in strips and make it into a garment. “Antelope”: pin the bound victim to the ground and roast them alive. “Meat hook”: flay with double fish-hooks. “Coins”: slice off disks of flesh like coins. “Caustic pickle”: beat the victim, then rub the wounds with caustic solution. “Twisting bar”: pin the victim to the ground by the ears and twirl them by the feet. “Straw mat”: beat them until every bone is broken and the body becomes limp as a mattress. ", "mn13:14.4": "", "mn13:15.2": "The drawbacks are escalating, the point being that hell is worse than the punishments described above. ", - "mn13:15.3": "Previous drawbacks pertained to what is “apparent in this very life” (_sandiṭṭhika_), whereas this applies to “lives to come” (_samparāyika_). ", + "mn13:15.3": "Previous drawbacks pertained to what is “apparent in this very life” (sandiṭṭhika), whereas this applies to “lives to come” (samparāyika). ", "mn13:16.2": "This happens with the realization of non-return. ", - "mn13:21.1": "As shown in [mn10:14.3](), this meditation proceeds not by objectifying the other’s corpse as repulsive, but by identifying “it”—the neuter-gendered _sarīra_—with one’s own body. ", + "mn13:21.1": "As shown in MN 10:14.3, this meditation proceeds not by objectifying the other’s corpse as repulsive, but by identifying “it”—the neuter-gendered sarīra—with one’s own body. ", "mn13:30.2": "Since “forms” also includes the refined visions of meditation, the full understanding of forms only occurs with arahantship. ", - "mn13:32.2": "The Buddha illustrates “feelings” with the highest and most refined possible feelings, those of _jhāna_. ", + "mn13:32.2": "The Buddha illustrates “feelings” with the highest and most refined possible feelings, those of jhāna. ", "mn13:36.2": "This describes the stage of insight meditation. After the meditator has attained absorption, they reflect that even those sublime feelings are impermanent. ", "mn13:37.2": "This occurs at arahantship. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn14_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn14_comment-en-sujato.json index 08bc93f4ddec..29b80eba72d2 100644 --- a/comment/en/sujato/sutta/mn/mn14_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn14_comment-en-sujato.json @@ -1,19 +1,19 @@ { - "mn14:2.1": "Mahānāma was the brother of Anuruddha and Ānanda ([pli-tv-kd17:1.1.3]()) which, according to the commentary, makes the Buddha his cousin. He remained in the lay life as a devoted and generous follower, keenly interested in developing his practice. The early texts do not record any occasion of his awakening. However, the commentarial claim that he was a once-returner is supported by passages such as [sn55.22:2.3]() and [sn55.21:3.6]() that suggest he was indeed a noble disciple. ", + "mn14:2.1": "Mahānāma was the brother of Anuruddha and Ānanda (Pli Tv Kd 17:1.1.3) which, according to the commentary, makes the Buddha his cousin. He remained in the lay life as a devoted and generous follower, keenly interested in developing his practice. The early texts do not record any occasion of his awakening. However, the commentarial claim that he was a once-returner is supported by passages such as SN 55.22:2.3 and SN 55.21:3.6 that suggest he was indeed a noble disciple. ", "mn14:2.8": "As in the opening of the previous discourse, he exhibits curiosity and openness to inquiry. ", - "mn14:4.2": "The “rapture and bliss that are apart from sensual pleasures and unskillful qualities” includes the first and second _jhānas_. The text is in present tense: they *do not attain* _jhāna_, not *they have never attained* _jhāna_. In order to realize the noble truths, Mahānāma must, of course, have practiced the noble eightfold path, which includes _jhāna_. Indeed, at [an3.73:1.6]() Mahānāma said he understood that in the Buddha’s teaching, “Knowledge is for those with immersion, not those without immersion.” However, a stream-enterer and a once-returner have not fully given up the underlying attachment to sensual pleasures, so unless they are dedicated to regular meditation following that realization, it is possible for their mental clarity to deteriorate and sensual desires to return. It seems that the temptations and business of the lay life had distracted Mahānāma from his meditation. ", + "mn14:4.2": "The “rapture and bliss that are apart from sensual pleasures and unskillful qualities” includes the first and second jhānas. The text is in present tense: they do not attain jhāna, not they have never attained jhāna. In order to realize the noble truths, Mahānāma must, of course, have practiced the noble eightfold path, which includes jhāna. Indeed, at AN 3.73:1.6 Mahānāma said he understood that in the Buddha’s teaching, “Knowledge is for those with immersion, not those without immersion.” However, a stream-enterer and a once-returner have not fully given up the underlying attachment to sensual pleasures, so unless they are dedicated to regular meditation following that realization, it is possible for their mental clarity to deteriorate and sensual desires to return. It seems that the temptations and business of the lay life had distracted Mahānāma from his meditation. ", "mn14:4.3": "The Pali is expressed in a double negative: “they are not one who does not return”. ", - "mn14:5.6": "The phrasing of this passage echoes that of the first sermon ([sn56.11:9.1]()). ", - "mn14:15.2": "A large open area where the Buddha taught occasionally ([sn8.10]()), but it is most famous as the place the monks Godhika ([sn4.23]()) and Vakkali took their lives ([sn22.87]()). | The practice of constant standing was formerly undertaken by the Bodhisatta ([mn12:45.9]()). ", - "mn14:16.1": "The Buddha reports a similar, but more detailed, conversation with Jains at [mn101](). ", - "mn14:16.2": " Even with his own extensive experience in such practices, the Buddha still asks. ", - "mn14:17.2": "The Jain leader Mahāvīra Vardhamāna is known as Nigaṇṭha Nātaputta in Pali texts. He is regarded as the 24th supreme leader of the Jains, although only he and his predecessor Pārśvanātha (not mentioned in the Pali) are historical. _Nigaṇṭha_ means “knotless” (i.e. without attachments); it is a term for a Jain ascetic. Nātaputta indicates his clan the Ñātikas (Sanskrit _jñātiputra_; Prākrit _nāyaputta_). The Pali tradition has confused _ñāti_ (“family”) with _nāṭa_ (“dancer”). Thus Nigaṇṭha Nātaputta means “the Jain monk of the Ñātika clan”. ", - "mn14:17.3": "The Buddha denied possessing such omniscience; rather, he knows the three knoelwedges ([mn71:5.5]()). ", - "mn14:17.5": "The Buddha emphasized understanding _kamma_ and relinquishing the causes of new _kamma_, rather than wearing away the unknowable mass of past _kamma_. | Mahāvīra’s emphasis on *bad* karma of the past presages the modern usage where karma is evoked when something inescapably bad happens. ", - "mn14:17.8": "The past participle with future tense (_nijjiṇṇaṁ bhavissati_) indicates a future perfect sense, “will have been worn away”. ", - "mn14:19.8": "This point is argued in more detail at [mn101:12.2]() *ff.* | “Cruel livelihood” (_kurūrakammantā_) is defined at [mn51:9.2](), etc. ", - "mn14:20.1": "At [mn85:10.2]() the Buddha says that he too held this belief while still an unenlightened Bodhisatta. Thus not only were his austerities identical with the Jains, so were his beliefs. The Jain text Sūyagaḍa (known in Sanskrit as Sūtrakṛtāṅga) 1.3.4.6 rejects the view that pleasure is gained through pleasure, attributing it to those who disdain the noble path, which its commentary identifies with Buddhists. ", - "mn14:20.2": "With their path emphasizing painful austerity, there is little to support the idea that the Jains practiced meditation in the Buddhist sense, and certainly not the deep pleasure of _jhāna_. ", + "mn14:5.6": "The phrasing of this passage echoes that of the first sermon (SN 56.11:9.1). ", + "mn14:15.2": "A large open area where the Buddha taught occasionally (SN 8.10), but it is most famous as the place the monks Godhika (SN 4.23) and Vakkali took their lives (SN 22.87). | The practice of constant standing was formerly undertaken by the Bodhisatta (MN 12:45.9). ", + "mn14:16.1": "The Buddha reports a similar, but more detailed, conversation with Jains at MN 101. ", + "mn14:16.2": "Even with his own extensive experience in such practices, the Buddha still asks. ", + "mn14:17.2": "The Jain leader Mahāvīra Vardhamāna is known as Nigaṇṭha Nātaputta in Pali texts. He is regarded as the 24th supreme leader of the Jains, although only he and his predecessor Pārśvanātha (not mentioned in the Pali) are historical. Nigaṇṭha means “knotless” (i.e. without attachments); it is a term for a Jain ascetic. Nātaputta indicates his clan the Ñātikas (Sanskrit jñātiputra; Prākrit nāyaputta). The Pali tradition has confused ñāti (“family”) with nāṭa (“dancer”). Thus Nigaṇṭha Nātaputta means “the Jain monk of the Ñātika clan”. ", + "mn14:17.3": "The Buddha denied possessing such omniscience; rather, he knows the three knoelwedges (MN 71:5.5). ", + "mn14:17.5": "The Buddha emphasized understanding kamma and relinquishing the causes of new kamma, rather than wearing away the unknowable mass of past kamma. | Mahāvīra’s emphasis on bad karma of the past presages the modern usage where karma is evoked when something inescapably bad happens. ", + "mn14:17.8": "The past participle with future tense (nijjiṇṇaṁ bhavissati) indicates a future perfect sense, “will have been worn away”. ", + "mn14:19.8": "This point is argued in more detail at MN 101:12.2 ff. | “Cruel livelihood” (kurūrakammantā) is defined at MN 51:9.2, etc. ", + "mn14:20.1": "At MN 85:10.2 the Buddha says that he too held this belief while still an unenlightened Bodhisatta. Thus not only were his austerities identical with the Jains, so were his beliefs. The Jain text Sūyagaḍa (known in Sanskrit as Sūtrakṛtāṅga) 1.3.4.6 rejects the view that pleasure is gained through pleasure, attributing it to those who disdain the noble path, which its commentary identifies with Buddhists. ", + "mn14:20.2": "With their path emphasizing painful austerity, there is little to support the idea that the Jains practiced meditation in the Buddhist sense, and certainly not the deep pleasure of jhāna. ", "mn14:20.7": "He holds them to the same standard that he himself has already demonstrated: don’t make assumptions, ask. ", - "mn14:21.19": "The Buddha sat for seven days after his awakening ([ud1.1:1.3]()), an achievement also attested for disciples such as Mahākassapa ([ud3.7:1.3]()) and the nun Uttamā ([thig3.2:3.3]()). " + "mn14:21.19": "The Buddha sat for seven days after his awakening (Ud 1.1:1.3), an achievement also attested for disciples such as Mahākassapa (Ud 3.7:1.3) and the nun Uttamā (Thig 3.2:3.3). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn15_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn15_comment-en-sujato.json index 1296b707b7a3..7d0440dc44d3 100644 --- a/comment/en/sujato/sutta/mn/mn15_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn15_comment-en-sujato.json @@ -1,13 +1,13 @@ { - "mn15:1.2": "The Bhaggas were an isolated republican clans, sandwiched between the Vacchas south of the Yamuna and the Kosalans north of the Ganges. By the time of the Buddha they were evidently subject to the Vacchas. | “Crocodile Hill” (_susumāragira_) was evidently the name of the capital city. Its name is something of a mystery, as the land is notably flat with the exception of a hill today called Pabhosa (also Prabhashgiri or Rohitgiri), which is now the site of a Jain temple. Perhaps it was this hill that from the river resembled a crocodile. The commentary, however, says the capital was was so-named because a crocodile made a noise in a nearby lake during the founding of the city. ", - "mn15:1.3": "While Moggallāna is known for his mastery of advanced psychic abilities, suttas such as this and [mn5]() show his concern for even the smallest defects in ethical conduct. ", - "mn15:2.1": "The term “invites” (_pavāreti_) suggests a connection with the “Invitation” (_pavāraṇā_) ceremony at the end of each rains retreat, where the monastics invite each other for admonition ([Kd 4](https://suttacentral.net/pli-tv-kd4/en/brahmali)). The Chinese parallels confirm this connection, saying the discourse was spoken on the Pavāraṇā. ", - "mn15:2.2": "This discourse acts as a sutta counterpart to the Vinaya rule [Saṅghādisesa 12](https://suttacentral.net/pli-tv-bu-vb-ss12/en/brahmali), which lays down a procedure to deal with a mendicant who makes themselves incorrigible. The Pali origin story for that rule lays the blame on the monk Channa, the Buddha’s former charioteer, who boasts “mine is the Buddha, mine the Dhamma!” It was evidently unsuccessful, as the Buddha on his deathbed had to further lay down the “divine punishment” for him [dn16:6.4.1](). ", - "mn15:3.5": "“Glorifies themselves” is _attukkaṁsaka_. ", - "mn15:3.32": "_Apadāna_ means the traces or marks left behind, in this case the evidence of misdeeds. ", - "mn15:3.47": "Compare [mn8:12.45](). ", - "mn15:6.1": "“Should measure against” is _anuminitabba_, which in its noun form _anumāna_ lends the sutta its title. The normal sense in later literature is “inference” (eg. [mil6.4.1]()). _Anumāna_ occurs in the early texts only here and in the passive form _anumīyati_ at [sn22.36:1.4](), where the sense must be to “measure against”. This passage also discusses how to measure oneself in relation to another, an external standard, whereas the next section on reflection applies an inner standard. Hence the commentary glosses with: “should compare, should judge” (_tuletabbo tīretabbo_). ", - "mn15:8.3": "Moggallāna also takes part in a similar conversation about blemishes at [mn5:3.1](). ", + "mn15:1.2": "The Bhaggas were an isolated republican clans, sandwiched between the Vacchas south of the Yamuna and the Kosalans north of the Ganges. By the time of the Buddha they were evidently subject to the Vacchas. | “Crocodile Hill” (susumāragira) was evidently the name of the capital city. Its name is something of a mystery, as the land is notably flat with the exception of a hill today called Pabhosa (also Prabhashgiri or Rohitgiri), which is now the site of a Jain temple. Perhaps it was this hill that from the river resembled a crocodile. The commentary, however, says the capital was was so-named because a crocodile made a noise in a nearby lake during the founding of the city. ", + "mn15:1.3": "While Moggallāna is known for his mastery of advanced psychic abilities, suttas such as this and MN 5 show his concern for even the smallest defects in ethical conduct. ", + "mn15:2.1": "The term “invites” (pavāreti) suggests a connection with the “Invitation” (pavāraṇā) ceremony at the end of each rains retreat, where the monastics invite each other for admonition (Kd 4). The Chinese parallels confirm this connection, saying the discourse was spoken on the Pavāraṇā. ", + "mn15:2.2": "This discourse acts as a sutta counterpart to the Vinaya rule Saṅghādisesa 12, which lays down a procedure to deal with a mendicant who makes themselves incorrigible. The Pali origin story for that rule lays the blame on the monk Channa, the Buddha’s former charioteer, who boasts “mine is the Buddha, mine the Dhamma!” It was evidently unsuccessful, as the Buddha on his deathbed had to further lay down the “divine punishment” for him DN 16:6.4.1. ", + "mn15:3.5": "“Glorifies themselves” is attukkaṁsaka. ", + "mn15:3.32": "Apadāna means the traces or marks left behind, in this case the evidence of misdeeds. ", + "mn15:3.47": "Compare MN 8:12.45. ", + "mn15:6.1": "“Should measure against” is anuminitabba, which in its noun form anumāna lends the sutta its title. The normal sense in later literature is “inference” (eg. Mil 6.4.1). Anumāna occurs in the early texts only here and in the passive form anumīyati at SN 22.36:1.4, where the sense must be to “measure against”. This passage also discusses how to measure oneself in relation to another, an external standard, whereas the next section on reflection applies an inner standard. Hence the commentary glosses with: “should compare, should judge” (tuletabbo tīretabbo). ", + "mn15:8.3": "Moggallāna also takes part in a similar conversation about blemishes at MN 5:3.1. ", "mn15:8.7": "The Chinese parallels continue at this point, expanding the sequence that leads from joy to immersion to insight and liberation. ", - "mn15:8.9": "The commentary says that the ancient teachers called this the “Bhikkhupātimokkha”, perhaps an echo of the memory that it was recited on the _pavāraṇā_, which replaces the recitation of the Pātimokkha normally held on the full moon day. It goes on to say that a mendicant should use these teachings to review themselves three times a day, or at least once. " + "mn15:8.9": "The commentary says that the ancient teachers called this the “Bhikkhupātimokkha”, perhaps an echo of the memory that it was recited on the pavāraṇā, which replaces the recitation of the Pātimokkha normally held on the full moon day. It goes on to say that a mendicant should use these teachings to review themselves three times a day, or at least once. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn16_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn16_comment-en-sujato.json index 4df4b19c1631..9b4589489996 100644 --- a/comment/en/sujato/sutta/mn/mn16_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn16_comment-en-sujato.json @@ -1,12 +1,12 @@ { - "mn16:2.1": "The two sets of five are also found at [an10.14](). The five kinds of “emotional barrenness” are also at [an5.205](), [an9.71](), [dn33:2.1.76](), and [dn34:1.6.24](), and the five emotional shackles at [an5.206](), [an9.72](), [an9.82](), [an9.92](), and [dn33:2.1.84](). | While this sutta is addressed as normal to the _bhikkhus_, the parallels at [an10.14](), MA 206, and EA 51.4 are all addressed to both monks and nuns. This is one of the instances showing that the term _bhikkhu_ is meant to include both monks and nuns, a common feature of Pali where the default gender is masculine. Hence I translate _bhikkhu_ with “mendicant”, which is both literal and gender-neutral, unless it is clear that males are meant, in which case I use “monk”. ", - "mn16:3.1": "“Emotional barrenness” (_cetokhila_): _ceto_ is one of several words for “mind, heart” and is functionally equivalent to _citta_, yet it tends to be used in contexts that emphasize the emotional dimensions of the mind such as here. _Khila_ is said, in the commentary to [snp1.2](), to be land so barren that nothing grows even if it rains for four months. ", + "mn16:2.1": "The two sets of five are also found at AN 10.14. The five kinds of “emotional barrenness” are also at AN 5.205, AN 9.71, DN 33:2.1.76, and DN 34:1.6.24, and the five emotional shackles at AN 5.206, AN 9.72, AN 9.82, AN 9.92, and DN 33:2.1.84. | While this sutta is addressed as normal to the bhikkhus, the parallels at AN 10.14, MA 206, and EA 51.4 are all addressed to both monks and nuns. This is one of the instances showing that the term bhikkhu is meant to include both monks and nuns, a common feature of Pali where the default gender is masculine. Hence I translate bhikkhu with “mendicant”, which is both literal and gender-neutral, unless it is clear that males are meant, in which case I use “monk”. ", + "mn16:3.1": "“Emotional barrenness” (cetokhila): ceto is one of several words for “mind, heart” and is functionally equivalent to citta, yet it tends to be used in contexts that emphasize the emotional dimensions of the mind such as here. Khila is said, in the commentary to Snp 1.2, to be land so barren that nothing grows even if it rains for four months. ", "mn16:6.1": "While “training” includes the threefold training of ethics, meditation, and wisdom, it specially indicates the foundational training in ethics. This is emphasized in the Chinese parallels, which mention the “precepts” here. ", - "mn16:25.1": "Up to this point, the discourse is mostly identical to [an10.14](). In the next section, the Buddha goes on to show what “growth” means; with the emotional fundamentals in place, meditation can proceed. ", - "mn16:26.1": "The four _iddhipada_ are included in the so-called 37 “wings to awakening” (_bodhipakkhiyadhamma_). They are an alternate presentation of the path of meditation, with a special focus on developing _samādhi_. It seems the Buddha designed this presentation of Dhamma to appeal to the many meditators who are fascinated by psychic powers, with the aim to lead them on to the higher goal of liberation. | “Enthusiasm” (_chanda_) is the desire or will to practice the Dhamma for liberation. ", + "mn16:25.1": "Up to this point, the discourse is mostly identical to AN 10.14. In the next section, the Buddha goes on to show what “growth” means; with the emotional fundamentals in place, meditation can proceed. ", + "mn16:26.1": "The four iddhipada are included in the so-called 37 “wings to awakening” (bodhipakkhiyadhamma). They are an alternate presentation of the path of meditation, with a special focus on developing samādhi. It seems the Buddha designed this presentation of Dhamma to appeal to the many meditators who are fascinated by psychic powers, with the aim to lead them on to the higher goal of liberation. | “Enthusiasm” (chanda) is the desire or will to practice the Dhamma for liberation. ", "mn16:26.2": "One who has the requisite enthusiasm will put forth “effort” to achieve the goal. ", - "mn16:26.3": "When striving, one will purify and develop the “mind”. When _citta_ appears in meditation contexts, it is often virtually a synonym of _samādhi_ (see eg. _cittabhāvanā_, _cittasampadā_). ", - "mn16:26.4": "The mind clarified in _samādhi_ can investigate the true nature of reality. | _Ussoḷhi_ (“vigor”) is similar in meaning to “energy” (_viriya_) and “active effort” (_saṅkhāra_), underscoring the importance of effort here. ", - "mn16:27.1": "_Yogakkhema_ (“sanctuary from the yoke”) is a metaphor for Nibbana that draws from the literal sense of _khema_ as an oasis or sanctuary for men and beasts. After a hard day’s journey, a caravan would stop to rest, “unyoke” the draft animals, lay down the burden, and refresh themselves in the cool waters. ", - "mn16:27.2": "This simile recurs at [mn53:19.2]() and elsewhere. " + "mn16:26.3": "When striving, one will purify and develop the “mind”. When citta appears in meditation contexts, it is often virtually a synonym of samādhi (see eg. cittabhāvanā, cittasampadā). ", + "mn16:26.4": "The mind clarified in samādhi can investigate the true nature of reality. | Ussoḷhi (“vigor”) is similar in meaning to “energy” (viriya) and “active effort” (saṅkhāra), underscoring the importance of effort here. ", + "mn16:27.1": "Yogakkhema (“sanctuary from the yoke”) is a metaphor for Nibbana that draws from the literal sense of khema as an oasis or sanctuary for men and beasts. After a hard day’s journey, a caravan would stop to rest, “unyoke” the draft animals, lay down the burden, and refresh themselves in the cool waters. ", + "mn16:27.2": "This simile recurs at MN 53:19.2 and elsewhere. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn17_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn17_comment-en-sujato.json index 02b5a725f8c1..07e3a5ded0da 100644 --- a/comment/en/sujato/sutta/mn/mn17_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn17_comment-en-sujato.json @@ -1,10 +1,10 @@ { "mn17:2.1": "This sutta acts as a counterbalance to the many places where the Buddha encourages living in secluded the forest. The purpose of the life of solitude is to develop meditation and find freedom. But life is complicated and people are complicated, and sometimes what we think will support us becomes a hindrance. So regardless of how secluded and inspiring a place may be, it is crucial to always reflect on one’s actual progress in developing the wholesome. ", - "mn17:3.1": "Here I translate _upanissaya_ as “close by”. ", - "mn17:3.2": "This gives a brief summary of the path of meditation. First one “establishes mindfulness”, i.e. undertakes meditation based on the four _satipaṭṭhānas_. This leads to _samādhi_ as the mind becomes immersed in the four _jhānas_. Then, seeing reality with the unclouded clarity of a purified mind, defilements are abandoned and one is freed from transmigration. ", + "mn17:3.1": "Here I translate upanissaya as “close by”. ", + "mn17:3.2": "This gives a brief summary of the path of meditation. First one “establishes mindfulness”, i.e. undertakes meditation based on the four satipaṭṭhānas. This leads to samādhi as the mind becomes immersed in the four jhānas. Then, seeing reality with the unclouded clarity of a purified mind, defilements are abandoned and one is freed from transmigration. ", "mn17:4.9": "In this case they should leave after reflection, not necessarily “that very day”, since at least they can live comfortably and healthily, which is no small thing. ", "mn17:5.9": "Even if life is hard, meditation progress is more important. ", - "mn17:7-10.1": "In the remaining cases I translate _upanissaya_ as “supported by”. ", + "mn17:7-10.1": "In the remaining cases I translate upanissaya as “supported by”. ", "mn17:23.7": "The mendicant's supporters have not fulfilled their duty to provide adequate requisites, so the mendicant is not obliged to take leave from them. ", - "mn17:26.7": "The idiom “even if sent away” (_api panujjamānena_) occurs a few times in this sense ([mn122:19.2](), [an7.37:1.1](), [an9.6:6.4]()). " + "mn17:26.7": "The idiom “even if sent away” (api panujjamānena) occurs a few times in this sense (MN 122:19.2, AN 7.37:1.1, AN 9.6:6.4). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn18_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn18_comment-en-sujato.json index 3e08ea833f9a..4b772baa0d49 100644 --- a/comment/en/sujato/sutta/mn/mn18_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn18_comment-en-sujato.json @@ -1,23 +1,23 @@ { - "mn18:1.1": "This is one of the most famous discourses in studies of early Buddhism, largely due to the ground-breaking analysis by Venerable Kaṭukurunde Ñāṇananda in his 1971 monograph *Concept and Reality in Early Buddhist Thought*, which established the meaning of _papañca_ as “conceptual proliferation”. | It is the first of the “thought trilogy”, a series of discourses that deal with the activity of thinking in meditation (also [mn19](), [mn20]()). ", - "mn18:1.2": "The Banyan Tree Monastery (_nigrodhārāma_) was the normal residence for the Buddha and his disciples in the Sakyan republic. It was named, according to northern traditions, after the banyan trees that grew there, while the Pali commentaries say it was named after a Sakyan called Nigrodha who donated it. The two stories are not incompatible, as the owner could have been known by his most famous attribute, his banyan grove. It has been identified by stupas located next to the village Kudan, just north of the India-Nepal border. ", + "mn18:1.1": "This is one of the most famous discourses in studies of early Buddhism, largely due to the ground-breaking analysis by Venerable Kaṭukurunde Ñāṇananda in his 1971 monograph Concept and Reality in Early Buddhist Thought, which established the meaning of papañca as “conceptual proliferation”. | It is the first of the “thought trilogy”, a series of discourses that deal with the activity of thinking in meditation (also MN 19, MN 20). ", + "mn18:1.2": "The Banyan Tree Monastery (nigrodhārāma) was the normal residence for the Buddha and his disciples in the Sakyan republic. It was named, according to northern traditions, after the banyan trees that grew there, while the Pali commentaries say it was named after a Sakyan called Nigrodha who donated it. The two stories are not incompatible, as the owner could have been known by his most famous attribute, his banyan grove. It has been identified by stupas located next to the village Kudan, just north of the India-Nepal border. ", "mn18:2.1": "It would have been about thirty minutes walk to Kapilavatthu. ", - "mn18:2.2": "The Great Wood (_mahāvana_) was a favorite meditation place of the Buddha. The commentaries say it was a stretch of wilderness that reached as far as the Himalayas on one side (200 km) and the ocean on the other (1000 km). Later tradition says that a town should have three woods: a “great wood” for wilderness (_mahāvana_); a “prosperity wood” for resources (_sirivana_); and an “ascetic wood” for spiritual practice (_tapovana_). ", + "mn18:2.2": "The Great Wood (mahāvana) was a favorite meditation place of the Buddha. The commentaries say it was a stretch of wilderness that reached as far as the Himalayas on one side (200 km) and the ocean on the other (1000 km). Later tradition says that a town should have three woods: a “great wood” for wilderness (mahāvana); a “prosperity wood” for resources (sirivana); and an “ascetic wood” for spiritual practice (tapovana). ", "mn18:3.1": "Daṇḍapāṇi was said to be the brother of the Buddha’s birth mother Māyā and foster mother Mahāpajāpatī (Mahāvaṁsa 2.19), or else the father of the Buddha’s former wife Yasodharā (or Gopā, Lalitavistara 12.15). Both could be true, making Siddhattha’s wife his cousin. Reading between the lines, it seems Daṇḍapāṇi nursed a grudge against the Buddha. This would be understandable if Siddhattha’s birth resulted in the death of one of Daṇḍapāṇi’s sisters, while the other sister was left distraught when he went forth; and even more so if he abandoned Daṇḍapāṇi’s daughter with their newborn son. ", - "mn18:3.4": "There is a minor Vinaya training against teaching anyone with “a staff in their hand” (_daṇḍapāṇi_, [pli-tv-bu-vb-sk58:1.3.1]()). This was evidently laid down because a staff could be used as a weapon, and hence was associated with royal authority or with policing and the exercise of violence. In a vision interpreted at Śatapatha Brāhmaṇa 11.6.1.13, a man with staff in hand is identified with wrath (_krodha_). ", - "mn18:4.1": "In the face of Daṇḍapāṇi’s evidently hostile attitude, the Buddha addresses his uncle with the respectful _āvuso_ (“sir”), and emphasizes non-conflict in line with his claim that, “I do not argue with the world; it is the world that argues with me” ([sn22.94]()). | The expression “perceptions do not underlie” (_saññā nānusenti_) is unique to this context and must pertain to the highly-charged relation between the Buddha and Daṇḍapāṇi. “Perception” is that mode of knowing that interprets the present in terms of the past, and hence it might sometimes be translated as “recognition”. The Buddha, by asserting he is no longer bound by past perceptions, is hinting that this is how Daṇḍapāṇi can get over his grudge. ", - "mn18:5.1": "While the Buddha succeeding in deescalating possible conflict, clearly the teaching did not have the desired effect, at least right away. | Māra responds in the same way at [sn4.21:1.12](). ", - "mn18:7.1": "The “Buddha” (_bhagavā_) is the subject and object respectively of this sentence and the next, a detail not always captured in translations. ", + "mn18:3.4": "There is a minor Vinaya training against teaching anyone with “a staff in their hand” (daṇḍapāṇi, Pli Tv Bu Vb Sk 58:1.3.1). This was evidently laid down because a staff could be used as a weapon, and hence was associated with royal authority or with policing and the exercise of violence. In a vision interpreted at Śatapatha Brāhmaṇa 11.6.1.13, a man with staff in hand is identified with wrath (krodha). ", + "mn18:4.1": "In the face of Daṇḍapāṇi’s evidently hostile attitude, the Buddha addresses his uncle with the respectful āvuso (“sir”), and emphasizes non-conflict in line with his claim that, “I do not argue with the world; it is the world that argues with me” (SN 22.94). | The expression “perceptions do not underlie” (saññā nānusenti) is unique to this context and must pertain to the highly-charged relation between the Buddha and Daṇḍapāṇi. “Perception” is that mode of knowing that interprets the present in terms of the past, and hence it might sometimes be translated as “recognition”. The Buddha, by asserting he is no longer bound by past perceptions, is hinting that this is how Daṇḍapāṇi can get over his grudge. ", + "mn18:5.1": "While the Buddha succeeding in deescalating possible conflict, clearly the teaching did not have the desired effect, at least right away. | Māra responds in the same way at SN 4.21:1.12. ", + "mn18:7.1": "The “Buddha” (bhagavā) is the subject and object respectively of this sentence and the next, a detail not always captured in translations. ", "mn18:7.2": "The following passage, with its longer explanation below, is one of the most dense and enigmatic statements in the suttas. I shall explain the terms as they occur, and draw out the structure of the argument as it is revealed. ", - "mn18:8.1": "“Judgment” (_saṅkhā_) is the way we “appraise” or “assess” ourselves, especially in relation to others (cf. [mn1:3.3](), [dn1:1.3.2]()). | “Proliferation” (_papañca_) is the compulsion of the mind to spread out in endless inner commentary that hides reality. | “Beset” (_samudācaranti_) conveys the sense that the person is overwhelmed and swamped, no longer the agent of their existence. | A “person” (_purisa_) is the conventional sense of self that arises from desire and identification. ", - "mn18:8.2": "_Ettha_ (“regarding that”) refers back to _yatonidānaṁ_ (“the source from which”) in the previous line. This “source” has not yet been identified. ", - "mn18:8.3": "Here the Buddha uses “underlying tendencies” (_anusaya_) for the normal set of seven, implying that these are meant by “perceptions” in the phrase “perceptions do not underlie the brahmin” at [mn18:4.1](). | He identifies the doctrine that leads to peace as the ending of these tendencies that create proliferation and judgement about the supposed “person”. ", + "mn18:8.1": "“Judgment” (saṅkhā) is the way we “appraise” or “assess” ourselves, especially in relation to others (cf. MN 1:3.3, DN 1:1.3.2). | “Proliferation” (papañca) is the compulsion of the mind to spread out in endless inner commentary that hides reality. | “Beset” (samudācaranti) conveys the sense that the person is overwhelmed and swamped, no longer the agent of their existence. | A “person” (purisa) is the conventional sense of self that arises from desire and identification. ", + "mn18:8.2": "Ettha (“regarding that”) refers back to yatonidānaṁ (“the source from which”) in the previous line. This “source” has not yet been identified. ", + "mn18:8.3": "Here the Buddha uses “underlying tendencies” (anusaya) for the normal set of seven, implying that these are meant by “perceptions” in the phrase “perceptions do not underlie the brahmin” at MN 18:4.1. | He identifies the doctrine that leads to peace as the ending of these tendencies that create proliferation and judgement about the supposed “person”. ", "mn18:8.4": "By this the Buddha indicates arahantship. ", "mn18:9.2": "While the Buddha usually took pains to make his teaching explicit, he sometimes left his students with puzzling or enigmatic statements as a way of encouraging them to figure them out for themselves. ", - "mn18:10.9": "Mahākaccāna was one of the great disciples, whose teachings specially emphasized the incisive analysis of consciousness through the lens of the six senses. He was said to be the most skilled at given detailed explanations of brief teachings ([an1.197]()), a skill he displayed also at [mn133]() and [mn138](). Later he was to settle to the southwest in Avanti, where he established the Dhamma in the region. ", - "mn18:15.1": "“Passage for recitation” is _uddesa_, which is used for a short passage to be memorized verbatim, to which is then attached a longer analysis. ", - "mn18:16.1": "In this passage, Mahākaccāna deftly unfolds the meaning inside the syntax. For consciousness, contact, and feeling, he repeats the standard analysis of sense experience linked to dependent origination ([sn12.43]()), where each item, expressed as a noun, leads to the next like falling dominoes. Pivoting on feeling (cp. [sn12.43:4.5](), [dn15:18.6]()), he switches to verbs; feeling exerts a force that motivates desire, even though desire itself is left unstated here. In the Pali, the subject of the verbs is implicit, assuming an agent who is feeling, perceiving, thinking, and proliferating. But with proliferating, the syntax changes again. The agent is fully manifest as the “person” who, tragically, is no longer the subject in control of the process, but the hapless object of the swarm of judgments that beset them. It is at this point that time is introduced, as the concept of the “person” binds the mind to suffering in the three periods of time. If we relate this to the origin story, Daṇḍapāṇi has become the “person” he is, full of bitterness and resentment, because of his chronic ruminations on perceived injustices of the past. | Mahākaccāna identifies the “source” left undefined in the Buddha’s statement with proliferation itself. | This passage also clarifies the grammatical relationship between the main terms: perception leads to proliferation and proliferation results in judgments. ", - "mn18:16.6": "Here, rather unsatisfactorily, “ideas” renders _dhammā_. _Dhamma_ in the sense of “what is known by the mind rather than the senses” doesn’t readily map on to a common concept in English. Attempts include “mind objects”, which introduces the Abhidhammic idea of “object” to the suttas, where it is entirely absent; or “(mental) phenomena”, which doesn’t really fit the common meaning of “phenomena” as being what is perceptible by the senses. Etymologically, the correct word would be “noumena”, but this is used only as a technical term in Kantian philosophy where it has a rather different sense. Ñāṇamoḷi’s “idea” might be the least bad option, in the sense of a thought, concept, sensation, or image present in consciousness. ", - "mn18:17.1": "I take this passage as an encouragement to meditators who may be intimidated by the complex analysis that preceded. Mahākaccāna is assuring his audience that if they can see the fundamentals of sense experience, the rest of the process “will make itself known” (_paññāpessati_). | I render the repetitive phrase _phassapaññattiṁ paññāpessati_ idiomatically as “will discover evidence of contact”, but more literally it might be “the making known of contact will make itself known”. ", - "mn18:22.2": "This simile is also used for the Buddha’s teachings at [an5.194:4.1](). " + "mn18:10.9": "Mahākaccāna was one of the great disciples, whose teachings specially emphasized the incisive analysis of consciousness through the lens of the six senses. He was said to be the most skilled at given detailed explanations of brief teachings (AN 1.197), a skill he displayed also at MN 133 and MN 138. Later he was to settle to the southwest in Avanti, where he established the Dhamma in the region. ", + "mn18:15.1": "“Passage for recitation” is uddesa, which is used for a short passage to be memorized verbatim, to which is then attached a longer analysis. ", + "mn18:16.1": "In this passage, Mahākaccāna deftly unfolds the meaning inside the syntax. For consciousness, contact, and feeling, he repeats the standard analysis of sense experience linked to dependent origination (SN 12.43), where each item, expressed as a noun, leads to the next like falling dominoes. Pivoting on feeling (cp. SN 12.43:4.5, DN 15:18.6), he switches to verbs; feeling exerts a force that motivates desire, even though desire itself is left unstated here. In the Pali, the subject of the verbs is implicit, assuming an agent who is feeling, perceiving, thinking, and proliferating. But with proliferating, the syntax changes again. The agent is fully manifest as the “person” who, tragically, is no longer the subject in control of the process, but the hapless object of the swarm of judgments that beset them. It is at this point that time is introduced, as the concept of the “person” binds the mind to suffering in the three periods of time. If we relate this to the origin story, Daṇḍapāṇi has become the “person” he is, full of bitterness and resentment, because of his chronic ruminations on perceived injustices of the past. | Mahākaccāna identifies the “source” left undefined in the Buddha’s statement with proliferation itself. | This passage also clarifies the grammatical relationship between the main terms: perception leads to proliferation and proliferation results in judgments. ", + "mn18:16.6": "Here, rather unsatisfactorily, “ideas” renders dhammā. Dhamma in the sense of “what is known by the mind rather than the senses” doesn’t readily map on to a common concept in English. Attempts include “mind objects”, which introduces the Abhidhammic idea of “object” to the suttas, where it is entirely absent; or “(mental) phenomena”, which doesn’t really fit the common meaning of “phenomena” as being what is perceptible by the senses. Etymologically, the correct word would be “noumena”, but this is used only as a technical term in Kantian philosophy where it has a rather different sense. Ñāṇamoḷi’s “idea” might be the least bad option, in the sense of a thought, concept, sensation, or image present in consciousness. ", + "mn18:17.1": "I take this passage as an encouragement to meditators who may be intimidated by the complex analysis that preceded. Mahākaccāna is assuring his audience that if they can see the fundamentals of sense experience, the rest of the process “will make itself known” (paññāpessati). | I render the repetitive phrase phassapaññattiṁ paññāpessati idiomatically as “will discover evidence of contact”, but more literally it might be “the making known of contact will make itself known”. ", + "mn18:22.2": "This simile is also used for the Buddha’s teachings at AN 5.194:4.1. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn19_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn19_comment-en-sujato.json index eafe5a296a68..4eae2e63bf64 100644 --- a/comment/en/sujato/sutta/mn/mn19_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn19_comment-en-sujato.json @@ -1,20 +1,20 @@ { - "mn19:1.1": "This discourse shows that a meditator must abandon unwholesome thought then wholesome thought before entering absorption. It is one of several discourses that give detailed instructions on dealing with thought in meditation (eg. [mn18](), [mn20](), [an3.101]()). While meditation existed before the Buddha, we do not find this kind of practical advice on how to go about it. ", - "mn19:2.1": "This period of meditative development must have taken place after giving up self-mortification practices. [mn36:34.1]() says that at this point, after restoring his strength by eating solid food, he developed the absorptions, giving the impression that this happened immediately. However, the current sutta, supported by passages such as [mn128:16.2](), shows that this took some time, although it is not clear how long. ", - "mn19:2.3": "By analyzing thoughts (_vitakka_), he is consciously developing the second factor of the noble eightfold path, right thought (_sammāsaṅkappa_). In this context, _vitakka_ and _saṅkappa_ are synonyms. ", + "mn19:1.1": "This discourse shows that a meditator must abandon unwholesome thought then wholesome thought before entering absorption. It is one of several discourses that give detailed instructions on dealing with thought in meditation (eg. MN 18, MN 20, AN 3.101). While meditation existed before the Buddha, we do not find this kind of practical advice on how to go about it. ", + "mn19:2.1": "This period of meditative development must have taken place after giving up self-mortification practices. MN 36:34.1 says that at this point, after restoring his strength by eating solid food, he developed the absorptions, giving the impression that this happened immediately. However, the current sutta, supported by passages such as MN 128:16.2, shows that this took some time, although it is not clear how long. ", + "mn19:2.3": "By analyzing thoughts (vitakka), he is consciously developing the second factor of the noble eightfold path, right thought (sammāsaṅkappa). In this context, vitakka and saṅkappa are synonyms. ", "mn19:3.3": "First one knows the thought, understanding it in terms of the framework. ", "mn19:3.4": "Then one reflects on the causal outcome of the thought. ", "mn19:3.5": "Thoughts are eradicated not by force or judgment, but by reflective wisdom. ", - "mn19:4-5.1": "The difference between “malice” (or “ill will”, _byāpāda_) and “cruelty” (_vihiṁsā_) is subtle; they are the respective opposites of “love” (_mettā_) and “compassion” (_karuṇā_). _Mettā_ wishes well simply and without qualification, just as “malice” wishes ill. But _karuṇa_ takes pleasure in the alleviation of pain, while _vihiṁsā_ takes pleasure in inflicting pain. ", + "mn19:4-5.1": "The difference between “malice” (or “ill will”, byāpāda) and “cruelty” (vihiṁsā) is subtle; they are the respective opposites of “love” (mettā) and “compassion” (karuṇā). Mettā wishes well simply and without qualification, just as “malice” wishes ill. But karuṇa takes pleasure in the alleviation of pain, while vihiṁsā takes pleasure in inflicting pain. ", "mn19:6.1": "This is a key principle underlying Buddhist meditation. ", - "mn19:7.1": "Compare [an3.101](), where the Buddha illustrates the same point with a simile of smelting gold. ", + "mn19:7.1": "Compare AN 3.101, where the Buddha illustrates the same point with a simile of smelting gold. ", "mn19:7.4": "At this point, a meditator guards against unwholesome thoughts, gently and persistently. ", "mn19:8.7": "Meditators often wish to reach a state free of thought, but thought is a natural and essential function of the mind and wholesome habits of thought are a part of the eightfold path. ", "mn19:8.10": "Even good thought has a limit as the mind is still active. ", "mn19:8.11": "As the sutta later makes clear, this means that he entered absorption. The process described here extends over a period of time during which these different factors arose, rather than a single meditation sitting. ", - "mn19:12.4": "Compare [mn140:20.2]() and [an3.102:2.1](), where, when smelting is going well, the goldsmith merely observes with equanimity. ", + "mn19:12.4": "Compare MN 140:20.2 and AN 3.102:2.1, where, when smelting is going well, the goldsmith merely observes with equanimity. ", "mn19:13.1": "This passage, which describes the process of entering absorption, is here shown to be the opposite of the previous situation where the mind was continuing to think even wholesome thoughts. ", - "mn19:14.1": "The first absorption still has _vitakka_, which above was rendered “thought” since it was clearly a verbal process. _Jhāna_ is, however, a state of “higher mind” where all mental processes are elevated. Pleasure is no longer the coarse stimulus of the senses, seclusion is no longer just being physically isolated, rapture is no longer exciting. And _vitakka_ is no longer the activity of verbalizing thought, as the burden of the sutta is to show that even wholesome thought prevents absorption. Rather, it is explained as a subtle process of placing the mind and keeping it in place (as defined at [mn117:14.2]()). The English word “thought” in the sense “to bring something to mind” might be elastic enough to cover this sense, but it is apt to be misleading. | The late canonical Peṭakopadesa has an interesting analysis that precedes the commentarial Theravadin understanding of this point ([Pe 7](https://suttacentral.net/pe7/pli/ms)). ", - "mn19:18.2": "The text is elided in the Pali, but clearly is meant to be understood in full per [mn4:27.2](). ", - "mn19:26.3": "As at [sn22.84:10.11](). " + "mn19:14.1": "The first absorption still has vitakka, which above was rendered “thought” since it was clearly a verbal process. Jhāna is, however, a state of “higher mind” where all mental processes are elevated. Pleasure is no longer the coarse stimulus of the senses, seclusion is no longer just being physically isolated, rapture is no longer exciting. And vitakka is no longer the activity of verbalizing thought, as the burden of the sutta is to show that even wholesome thought prevents absorption. Rather, it is explained as a subtle process of placing the mind and keeping it in place (as defined at MN 117:14.2). The English word “thought” in the sense “to bring something to mind” might be elastic enough to cover this sense, but it is apt to be misleading. | The late canonical Peṭakopadesa has an interesting analysis that precedes the commentarial Theravadin understanding of this point (Pe 7). ", + "mn19:18.2": "The text is elided in the Pali, but clearly is meant to be understood in full per MN 4:27.2. ", + "mn19:26.3": "As at SN 22.84:10.11. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn1_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn1_comment-en-sujato.json index 4ab1489c30be..932f5690ad19 100644 --- a/comment/en/sujato/sutta/mn/mn1_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn1_comment-en-sujato.json @@ -1,43 +1,43 @@ { - "mn1:1.1": "Just as the Dīghanikāya begins with the complex and demanding Brahmajālasutta, the Majjhima opens with one of the most abstruse discourses in the canon. It was translated together with its commentary and extensive analysis by Bhikkhu Bodhi as *The Discourse on the Root of Existence*. The commentarial background is also found in the Mūlapariyāya Jātaka (Ja 245). The commentary connects this sutta with the Gotamakacetiyasutta ([an3.125]()), but there is no internal evidence to support this. ", - "mn1:1.2": "Ukkaṭṭhā, near Sāvatthī, is mentioned only rarely, and always in the context of extraordinary teachings and events that emphasize the cosmic grandeur of the Buddha against the brahmins, likely because it was the home of the prominent Kosalan brahmin Pokkharasādi ([dn3:1.2.1](), [dn14:3.29.1](), [mn49:2.1]()). ", + "mn1:1.1": "Just as the Dīghanikāya begins with the complex and demanding Brahmajālasutta, the Majjhima opens with one of the most abstruse discourses in the canon. It was translated together with its commentary and extensive analysis by Bhikkhu Bodhi as The Discourse on the Root of Existence. The commentarial background is also found in the Mūlapariyāya Jātaka (Ja 245). The commentary connects this sutta with the Gotamakacetiyasutta (AN 3.125), but there is no internal evidence to support this. ", + "mn1:1.2": "Ukkaṭṭhā, near Sāvatthī, is mentioned only rarely, and always in the context of extraordinary teachings and events that emphasize the cosmic grandeur of the Buddha against the brahmins, likely because it was the home of the prominent Kosalan brahmin Pokkharasādi (DN 3:1.2.1, DN 14:3.29.1, MN 49:2.1). ", "mn1:1.4": "The pattern of this discourse answers to such passages as Bṛhadāraṇyaka Upaniṣad 3.7, where Yājñavalkya expounds a series of principles in relation to which the “immortal self” is conceived. The commentary says that this discourse was delivered to a group of former brahmins who had become conceited when they learned the Buddha’s teaching. While the text certainly responds to ideas and methods of Brahmanical texts, that interpretation is not supported by the text. ", - "mn1:2.1": "In his third discourse, speaking to Brahmanical ascetics, the Buddha reframed the “all” as the experience of the six senses ([sn35.28]()). The distinctive “conceiving” pattern of this sutta is therefore also applied to the “all” of the six senses ([sn35.30:1.19](), [sn35.90:3.7]()). More broadly, the same pattern is also applied to the “aggregates, elements, and sense fields” ([sn35.31:1.21](), [sn35.91:4.1]()). | The meaning of “root” is clarified later ([mn1:171.4]()) as “taking pleasure”, i.e. craving, which is the “root” of suffering. ", - "mn1:3.1": "An “unlearned ordinary person”, who has not realized any of the stages of the noble path, is contrasted with one who has entered the path. The sutta examines the ways that the process of perception and identification evolves with progress on the path. | “Noble one” (_ariya_), a term for the inheritors of the Aryan culture developed among the proto-Indo-European peoples of the central Asian steppes, loosely conveys the sense “cultured” or “civilized”. “True person” (_sappurisa_) indicates one who is authentic and genuine in their realization of the truth, and hence is virtuous and good. Both of these are used in Buddhism as technical terms referring to any awakened person, at the least one who has entered the path to stream-entry. ", - "mn1:3.2": "Although their perception (_saññā_) is accurate, to perceive something “as” something is to recognize it filtered through memory and concepts learned in the past, a subtle pre-processing that interprets present experience in light of our own expectations and desires. | The ending _-to_ here and throughout is the “ablative of perspective”, which is used with verbs of cognition to express the idea of seeing something in a certain light; for example, one contemplates the body “as impermanent” ([mn74:9.1]()). ", - "mn1:3.3": "To “conceive” or “imagine” (_maññati_) is, according to the commentary, to think in terms of a “self”, proliferating experience through craving, conceit, or views until it is constructed *for me*. The Buddhist usage draws upon such passages as Bṛhadāraṇyaka Upaniṣad 4.3.20, where due to ignorance, a person “imagines” in a dream the fearful things they saw when awake, or at the highest level, “imagines I am this all” (_ahamevedaṁ sarvo’smīti manyate_). Each phrase takes the “perception of earth as earth” and conceives, imagines, or construes that perception in progressively more differentiated and objectified ways, until it becomes something that is owned and enjoyed. ", - "mn1:3.5": "“Complete understanding” (_pariññā_) is the understanding of the arahant that permanently cuts through all delusions and conceits. ", - "mn1:4.1": "The sutta proceeds through the four main physical elements or properties before proceeding to beings and then various deities. The difference between these things is not as pronounced as one might think. The elements were worshiped as gods, while the gods were often anthropomorphized natural phenomena such as the sky (_deva_), or the thunder (_inda_). To identify with a material element, then, is to share the essence of a powerful force of nature. | A similar list, but with fewer items, is found starting at [mn49:11.1](). ", - "mn1:7.1": "“Creatures” (_bhūta_) can refer to any living being, including humans and animals, as well as invisible entities such as ghosts. ", - "mn1:8.1": "“Gods” (_deva_) or “deities” (_devatā_) is a generic description of the many divine entities of ancient Indian belief. Some were inherited from the old Vedic theology, while others reflect local customs and beliefs. All are impermanent and subject to suffering. ", + "mn1:2.1": "In his third discourse, speaking to Brahmanical ascetics, the Buddha reframed the “all” as the experience of the six senses (SN 35.28). The distinctive “conceiving” pattern of this sutta is therefore also applied to the “all” of the six senses (SN 35.30:1.19, SN 35.90:3.7). More broadly, the same pattern is also applied to the “aggregates, elements, and sense fields” (SN 35.31:1.21, SN 35.91:4.1). | The meaning of “root” is clarified later (MN 1:171.4) as “taking pleasure”, i.e. craving, which is the “root” of suffering. ", + "mn1:3.1": "An “unlearned ordinary person”, who has not realized any of the stages of the noble path, is contrasted with one who has entered the path. The sutta examines the ways that the process of perception and identification evolves with progress on the path. | “Noble one” (ariya), a term for the inheritors of the Aryan culture developed among the proto-Indo-European peoples of the central Asian steppes, loosely conveys the sense “cultured” or “civilized”. “True person” (sappurisa) indicates one who is authentic and genuine in their realization of the truth, and hence is virtuous and good. Both of these are used in Buddhism as technical terms referring to any awakened person, at the least one who has entered the path to stream-entry. ", + "mn1:3.2": "Although their perception (saññā) is accurate, to perceive something “as” something is to recognize it filtered through memory and concepts learned in the past, a subtle pre-processing that interprets present experience in light of our own expectations and desires. | The ending -to here and throughout is the “ablative of perspective”, which is used with verbs of cognition to express the idea of seeing something in a certain light; for example, one contemplates the body “as impermanent” (MN 74:9.1). ", + "mn1:3.3": "To “conceive” or “imagine” (maññati) is, according to the commentary, to think in terms of a “self”, proliferating experience through craving, conceit, or views until it is constructed for me. The Buddhist usage draws upon such passages as Bṛhadāraṇyaka Upaniṣad 4.3.20, where due to ignorance, a person “imagines” in a dream the fearful things they saw when awake, or at the highest level, “imagines I am this all” (ahamevedaṁ sarvo’smīti manyate). Each phrase takes the “perception of earth as earth” and conceives, imagines, or construes that perception in progressively more differentiated and objectified ways, until it becomes something that is owned and enjoyed. ", + "mn1:3.5": "“Complete understanding” (pariññā) is the understanding of the arahant that permanently cuts through all delusions and conceits. ", + "mn1:4.1": "The sutta proceeds through the four main physical elements or properties before proceeding to beings and then various deities. The difference between these things is not as pronounced as one might think. The elements were worshiped as gods, while the gods were often anthropomorphized natural phenomena such as the sky (deva), or the thunder (inda). To identify with a material element, then, is to share the essence of a powerful force of nature. | A similar list, but with fewer items, is found starting at MN 49:11.1. ", + "mn1:7.1": "“Creatures” (bhūta) can refer to any living being, including humans and animals, as well as invisible entities such as ghosts. ", + "mn1:8.1": "“Gods” (deva) or “deities” (devatā) is a generic description of the many divine entities of ancient Indian belief. Some were inherited from the old Vedic theology, while others reflect local customs and beliefs. All are impermanent and subject to suffering. ", "mn1:9.1": "This is Pajāpati, the lonely creator god of Vedic belief. Having set the world in motion he was largely forgotten. ", - "mn1:10.1": "Brahmā is also regarded as a creator, but in the sense of the underlying divine force that sustains the life of the cosmos. In Buddhism, several individual Brahmās appear, depicted as high deities who achieved their status due to the practice of first _jhāna_ in a past life. ", - "mn1:11.1": "This and the next two are higher Brahmā realms. Beings in this realm are sometimes called “gods” (_devā_). They achieved their status through the second, third, and fourth _jhānas_ respectively. Later Brahmanical texts mention a class of Ābhāsvara deities, but it does not appear to be a Vedic concept. ", - "mn1:12.1": "“Replete with glory” is _subhakiṇha_, where _subha_ is “beauty, radiance, glory” and _kiṇha_ is “entire, total” (= Sanskrit _kṛtsna_). The same word is the basis for the Pali _kasiṇa_ (“universal”). The concept appears to be Buddhist, but we find a precedent when Yājñavalkya says that, just as salt is “entirely” salty, the Self is an “entire mass of consciousness” (_kṛtsnaḥ prajñānaghana eva_, Bṛhadāraṇyaka Upaniṣad 4.5.13). ", - "mn1:13.1": "The gods of “abundant fruit” (_vehapphala_; Sanskrit _bṛhatphala_) do not appear in Brahmanical literature, but _bṛhat_ is a common descriptor of divinity. See eg. the Vedic god Bṛhaspati, identified with the planet Jupiter, or Rig Veda 9.107.15, which describes Soma as _ṛtam bṛhat_, “vast and true”. ", - "mn1:14.1": "“Vanquisher” (_abhibhū_) is an epithet of Brahmā ([mn49:5.2]()) that was appropriated for the Buddha ([an4.23:5.1]()). In Rig Veda 8.97.10 it is an epithet of Indra, but it is not a regular name for a deity in either Buddhism or Brahmanism. Here it appears to be the name of the highest of the Brahmā gods. ", + "mn1:10.1": "Brahmā is also regarded as a creator, but in the sense of the underlying divine force that sustains the life of the cosmos. In Buddhism, several individual Brahmās appear, depicted as high deities who achieved their status due to the practice of first jhāna in a past life. ", + "mn1:11.1": "This and the next two are higher Brahmā realms. Beings in this realm are sometimes called “gods” (devā). They achieved their status through the second, third, and fourth jhānas respectively. Later Brahmanical texts mention a class of Ābhāsvara deities, but it does not appear to be a Vedic concept. ", + "mn1:12.1": "“Replete with glory” is subhakiṇha, where subha is “beauty, radiance, glory” and kiṇha is “entire, total” (= Sanskrit kṛtsna). The same word is the basis for the Pali kasiṇa (“universal”). The concept appears to be Buddhist, but we find a precedent when Yājñavalkya says that, just as salt is “entirely” salty, the Self is an “entire mass of consciousness” (kṛtsnaḥ prajñānaghana eva, Bṛhadāraṇyaka Upaniṣad 4.5.13). ", + "mn1:13.1": "The gods of “abundant fruit” (vehapphala; Sanskrit bṛhatphala) do not appear in Brahmanical literature, but bṛhat is a common descriptor of divinity. See eg. the Vedic god Bṛhaspati, identified with the planet Jupiter, or Rig Veda 9.107.15, which describes Soma as ṛtam bṛhat, “vast and true”. ", + "mn1:14.1": "“Vanquisher” (abhibhū) is an epithet of Brahmā (MN 49:5.2) that was appropriated for the Buddha (AN 4.23:5.1). In Rig Veda 8.97.10 it is an epithet of Indra, but it is not a regular name for a deity in either Buddhism or Brahmanism. Here it appears to be the name of the highest of the Brahmā gods. ", "mn1:15.1": "Here begins the series of realms associated with the practice of formless meditations. These were practiced by the most advanced non-dualist Brahmanical teachers before the Buddha, who identified such experiences with the highest Self that is the cosmic divinity. The Buddha adopted the practices as part of the development of meditation, divesting them of metaphysical significance. ", - "mn1:15.2": "“Space” (_ākāsa_) is a principle of deep significance in the Upaniṣads, yet it is ultimately a lesser manifestation of the Absolute. See eg. Bṛhadāraṇyaka Upaniṣad 3.8.7; Taittirīya Upaniṣad 2.1.1; Chāndogya Upaniṣad 7.12. ", + "mn1:15.2": "“Space” (ākāsa) is a principle of deep significance in the Upaniṣads, yet it is ultimately a lesser manifestation of the Absolute. See eg. Bṛhadāraṇyaka Upaniṣad 3.8.7; Taittirīya Upaniṣad 2.1.1; Chāndogya Upaniṣad 7.12. ", "mn1:16.1": "“Infinite consciousness” is identified with the highest Self by Yājñavalkya at Bṛhadāraṇyaka Upaniṣad 2.4.12. ", - "mn1:17.1": "Taught by the Brahmanical sage Āḷāra Kālāma at [mn26:15.13](). ", - "mn1:18.1": "Taught by the Brahmanical sage Uddaka Rāmaputta at [mn26:16.13](). ", + "mn1:17.1": "Taught by the Brahmanical sage Āḷāra Kālāma at MN 26:15.13. ", + "mn1:18.1": "Taught by the Brahmanical sage Uddaka Rāmaputta at MN 26:16.13. ", "mn1:19.1": "The discourse presents four items—the seen, heard, thought, and known—which describe the means of knowing spiritual truths: the sight of a holy person, hearing a teaching, contemplating the truth, and meditative awareness. This framework, which is found commonly in the suttas, was adopted from Yājñavalkya; for example at Bṛhadāraṇyaka Upaniṣad 3.8.11 he describes the Absolute as “the unseen seer, the unheard hearer, the unthought thinker, the unknown knower”. ", - "mn1:19.2": "See [snp4.4]() for a more detailed critique of “seeing” a holy person as a standard of truth. ", - "mn1:20.1": "This refers to teachings that are “heard” or passed down in oral tradition. It includes Vedic scriptures (_śruti_) that were believed to have been “heard” or transmitted by divine inspiration, as well Buddhist scriptures, which begin, “So I have heard”. No scripture is infallible ([mn76:25.2]()). ", - "mn1:21.1": "_Muta_ means “(what is) thought”, but is often mistranslated as “sensed”, a meaning that does not apply in the early texts. Philosophical thought, like scripture, is fallible ([mn76:27.3]()), but people get attached to their theories ([snp4.5]()). ", - "mn1:22.1": "The “known” (_viññāta_) is that which is cognized with consciousness (_viññāṇa_), especially states of expanded consciousness in deep meditation. Even such states are not immune to misinterpretation (eg. [mn136:9.1](), [dn1:1.31.1]()). ", - "mn1:23.1": "Perception of “oneness” (_ekatta_) sees the world as manifold reflections of an underlying unity. Arising from meditative experience or philosophical reflection, it is associated with the non-dual schools of Brahmanism. Īśa Upaniṣad 7, for example, speaks of “contemplating the oneness” (_ekatvam anupaśyataḥ_) of all creatures with the supreme soul. Yājñavalkya said in the state of non-differentiation the Self “becomes clear as water, one, the seer without a second; this is the Brahmā realm” (Bṛhadāraṇyaka Upaniṣad 4.3.32: _salila eko draṣṭādvaito bhavati, eṣa brahmalokaḥ_). ", - "mn1:24.1": "“Diversity” (_nānatta_) is the opposite fallacy to “oneness”; based on the diversity of sense experience, it interprets the world as irreducibly manifold. An example would be the Jains, who believed the world was made up of countless separate entities, a view criticized in Māṇḍūkya Upaniṣad 3.13 (_nānātvaṁ nindyate_). Both these fallacies take a particular mode of perception, which is true in certain respects, and apply it as an absolute. ", - "mn1:25.1": "The “all” is another critical term in the Upaniṣads, representing the totality of creation as an expression of divinity. See eg. Chāndogya Upaniṣad 7.25.2, “the self is all this” (_ātmaivedaṃ sarvamiti_). ", - "mn1:26.1": "It is puzzling to see “extinguishment” (_nibbāna_; Sanskrit _nirvāṇa_) here, as it is the end of conceiving. At least three interpretations are possible. (1) *Simple textual error*. Of the three Chinese parallels, EA 44.6 mentions _nibbāna_ here, while MA 106 and T 56 do not. It is unlikely that two separate texts have the same error, unless it is a very old one that predates the separation between the schools, or arose later through contamination. (2) *The five kinds of “extinguishment in the present life”*. These are false liberations believed by sectarians (Brahmajālasutta, [dn1:3.19.1]()). The commentary says they are meant here, but it seems unlikely, given that below the stream-enterer is enjoined to not identify with _nibbāna_, whereas they have already dispelled such misconceptions of the path. (3) *An unenlightened person’s misconception of the Buddhist goal*. At least some ancient Buddhists read it this way, as this passage is quoted in an Abhidhamma discussion as to whether the deathless as an object of thought can be a fetter (Kathāvatthu 9.2). The Theravāda commentary, rejecting this, says it was the view of the Pubbaseliyas, a branch of the Mahāsaṅghikas. ", - "mn1:27.1": "A “trainee” (_sekha_), who has realized stream-entry, once-return, or non-return, has had a vision of the path and Nibbāna. Yet since they have not fully relinquished the fetters that bind them to transmigration, they continue to deepen their practice of the noble eightfold path. Their “direct knowing” (_abhiññā_) is purified by the twin powers of _samatha_ and _vipassanā_ meditation, rather than “perception” (_saññā_), which is filtered through the five hindrances and other cognitive distortions. This distinction between perception and higher awareness (_vijñāna_ or _prajñāna_) was first made by Yājñavalkya (Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13). ", - "mn1:27.2": "The sutta depicts progress through the path in three grammatical modes. The ordinary person conceives; the trainee ought not conceive; the perfected one does not conceive. This echoes the “three rounds” of the first sermon (Dhammacakkappavattanasutta, [sn56.11]()): “there is” suffering; suffering “should be understood”; suffering “has been understood”. ", + "mn1:19.2": "See Snp 4.4 for a more detailed critique of “seeing” a holy person as a standard of truth. ", + "mn1:20.1": "This refers to teachings that are “heard” or passed down in oral tradition. It includes Vedic scriptures (śruti) that were believed to have been “heard” or transmitted by divine inspiration, as well Buddhist scriptures, which begin, “So I have heard”. No scripture is infallible (MN 76:25.2). ", + "mn1:21.1": "Muta means “(what is) thought”, but is often mistranslated as “sensed”, a meaning that does not apply in the early texts. Philosophical thought, like scripture, is fallible (MN 76:27.3), but people get attached to their theories (Snp 4.5). ", + "mn1:22.1": "The “known” (viññāta) is that which is cognized with consciousness (viññāṇa), especially states of expanded consciousness in deep meditation. Even such states are not immune to misinterpretation (eg. MN 136:9.1, DN 1:1.31.1). ", + "mn1:23.1": "Perception of “oneness” (ekatta) sees the world as manifold reflections of an underlying unity. Arising from meditative experience or philosophical reflection, it is associated with the non-dual schools of Brahmanism. Īśa Upaniṣad 7, for example, speaks of “contemplating the oneness” (ekatvam anupaśyataḥ) of all creatures with the supreme soul. Yājñavalkya said in the state of non-differentiation the Self “becomes clear as water, one, the seer without a second; this is the Brahmā realm” (Bṛhadāraṇyaka Upaniṣad 4.3.32: salila eko draṣṭādvaito bhavati, eṣa brahmalokaḥ). ", + "mn1:24.1": "“Diversity” (nānatta) is the opposite fallacy to “oneness”; based on the diversity of sense experience, it interprets the world as irreducibly manifold. An example would be the Jains, who believed the world was made up of countless separate entities, a view criticized in Māṇḍūkya Upaniṣad 3.13 (nānātvaṁ nindyate). Both these fallacies take a particular mode of perception, which is true in certain respects, and apply it as an absolute. ", + "mn1:25.1": "The “all” is another critical term in the Upaniṣads, representing the totality of creation as an expression of divinity. See eg. Chāndogya Upaniṣad 7.25.2, “the self is all this” (ātmaivedaṃ sarvamiti). ", + "mn1:26.1": "It is puzzling to see “extinguishment” (nibbāna; Sanskrit nirvāṇa) here, as it is the end of conceiving. At least three interpretations are possible. (1) Simple textual error. Of the three Chinese parallels, EA 44.6 mentions nibbāna here, while MA 106 and T 56 do not. It is unlikely that two separate texts have the same error, unless it is a very old one that predates the separation between the schools, or arose later through contamination. (2) The five kinds of “extinguishment in the present life”. These are false liberations believed by sectarians (Brahmajālasutta, DN 1:3.19.1). The commentary says they are meant here, but it seems unlikely, given that below the stream-enterer is enjoined to not identify with nibbāna, whereas they have already dispelled such misconceptions of the path. (3) An unenlightened person’s misconception of the Buddhist goal. At least some ancient Buddhists read it this way, as this passage is quoted in an Abhidhamma discussion as to whether the deathless as an object of thought can be a fetter (Kathāvatthu 9.2). The Theravāda commentary, rejecting this, says it was the view of the Pubbaseliyas, a branch of the Mahāsaṅghikas. ", + "mn1:27.1": "A “trainee” (sekha), who has realized stream-entry, once-return, or non-return, has had a vision of the path and Nibbāna. Yet since they have not fully relinquished the fetters that bind them to transmigration, they continue to deepen their practice of the noble eightfold path. Their “direct knowing” (abhiññā) is purified by the twin powers of samatha and vipassanā meditation, rather than “perception” (saññā), which is filtered through the five hindrances and other cognitive distortions. This distinction between perception and higher awareness (vijñāna or prajñāna) was first made by Yājñavalkya (Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13). ", + "mn1:27.2": "The sutta depicts progress through the path in three grammatical modes. The ordinary person conceives; the trainee ought not conceive; the perfected one does not conceive. This echoes the “three rounds” of the first sermon (Dhammacakkappavattanasutta, SN 56.11): “there is” suffering; suffering “should be understood”; suffering “has been understood”. ", "mn1:42.1": "The stream-enterer has not necessarily had personal experience of all these meditation states and realms of existence. Yet they “directly know” dependent origination, and hence understand that all such states are conditioned, impermanent, and included within the round of transmigration. ", - "mn1:51.1": "The “perfected one” is the _arahant_, literally “worthy one”, who is the Buddhist spiritual ideal. Their direct knowing is so powerful that it has cut through all fetters bindings them to transmigration. ", + "mn1:51.1": "The “perfected one” is the arahant, literally “worthy one”, who is the Buddhist spiritual ideal. Their direct knowing is so powerful that it has cut through all fetters bindings them to transmigration. ", "mn1:75.4": "The text repeats the passage on the perfected one three times, emphasizing the ending of greed, hate, and delusion respectively. ", - "mn1:147.1": "The Buddha is an _arahant_, and he shares his fundamental understanding with other arahants. Yet the suttas elevate his understanding as the one who discovered the path. ", + "mn1:147.1": "The Buddha is an arahant, and he shares his fundamental understanding with other arahants. Yet the suttas elevate his understanding as the one who discovered the path. ", "mn1:147.4": "To “completely understood to the end” is a phrase unique to this sutta. It implies that, while other arahants understand phenomena to the extent necessary for release, the Buddha understands all phenomena without exception. ", - "mn1:171.4": "This clarifies an ambiguity in the phrase “take pleasure” (or “delights”, “approves”, or “relishes”, _(abhi)-nandati_). This can have a positive sense, as the audience normally “approves” the Buddha’s teachings (but see the end of this sutta). Using a different term with similar meaning, the arahants are said to “delight in not grasping” (_anupādāya ye ratā_, [dhp89]()). Here, however, the Buddha clarifies that he is using “taking pleasure” (_nandī_, from the same root as _abhinandati_) in the sense of craving. I use a rendering that, I hope, preserves the ambiguity. ", + "mn1:171.4": "This clarifies an ambiguity in the phrase “take pleasure” (or “delights”, “approves”, or “relishes”, (abhi)-nandati). This can have a positive sense, as the audience normally “approves” the Buddha’s teachings (but see the end of this sutta). Using a different term with similar meaning, the arahants are said to “delight in not grasping” (anupādāya ye ratā, Dhp 89). Here, however, the Buddha clarifies that he is using “taking pleasure” (nandī, from the same root as abhinandati) in the sense of craving. I use a rendering that, I hope, preserves the ambiguity. ", "mn1:171.5": "With these lines the Buddha connects the teachings of this sutta with dependent origination. He employs a similar strategy at the end of the Brahmajālasutta. ", - "mn1:194.9": "That they “took no pleasure” (_na abhinanduṁ_) is confirmed in the commentary and in the parallel at EA 44.6, which explains that the mendicants did not understand the discourse. Some modern interpreters (Bodhi, Ñāṇananda), relying on the commentarial background explanation, suggest that the problem was that they understood it all too well and were not happy that their beliefs were challenged. These explanations, however, do not take into account the centrality of the word _nanda_—it is literally the “root” that lends the discourse its title. Given that an arahant does not “take pleasure” (_abhinandati_) even in Nibbāna, and that “taking pleasure” (_nandī_) is the root of suffering, is it any wonder that the audience did not “take pleasure” (_abhinanduṁ_) in the teaching? It is not that they did not understand, nor that their understanding threatened their egos, but that they understood so well that they received the teaching with perfect equanimity. Elsewhere the Buddha urged that one should “neither approve (_abhinandati_) nor dismiss” a teaching ([an4.180:2.5]() = [dn16:4.8.4](), [dn29:18.4](), [mn112:3.1]()). It seems that the normal response, where the audience approves a teaching with pleasure, is meant in a conventional sense, whereas this sutta shows how for an arahant all such responses are transcended. " + "mn1:194.9": "That they “took no pleasure” (na abhinanduṁ) is confirmed in the commentary and in the parallel at EA 44.6, which explains that the mendicants did not understand the discourse. Some modern interpreters (Bodhi, Ñāṇananda), relying on the commentarial background explanation, suggest that the problem was that they understood it all too well and were not happy that their beliefs were challenged. These explanations, however, do not take into account the centrality of the word nanda—it is literally the “root” that lends the discourse its title. Given that an arahant does not “take pleasure” (abhinandati) even in Nibbāna, and that “taking pleasure” (nandī) is the root of suffering, is it any wonder that the audience did not “take pleasure” (abhinanduṁ) in the teaching? It is not that they did not understand, nor that their understanding threatened their egos, but that they understood so well that they received the teaching with perfect equanimity. Elsewhere the Buddha urged that one should “neither approve (abhinandati) nor dismiss” a teaching (AN 4.180:2.5 = DN 16:4.8.4, DN 29:18.4, MN 112:3.1). It seems that the normal response, where the audience approves a teaching with pleasure, is meant in a conventional sense, whereas this sutta shows how for an arahant all such responses are transcended. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn20_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn20_comment-en-sujato.json index b7696028892d..1a2d4daf3986 100644 --- a/comment/en/sujato/sutta/mn/mn20_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn20_comment-en-sujato.json @@ -1,14 +1,14 @@ { "mn20:0.2": "", - "mn20:2.1": "The “higher mind” (_adhicitta_) is the four _jhānas_ ([an3.90:3.1]()). | “Subject” (_nimitta_) here has its normal meaning in meditation contexts: a property of experience that, when focused on, fosters similar properties. This is primarily the chosen subject of meditation, but it also includes any subject that the mind dwells on. | “From time to time” (_kālena kālaṁ_): these are not fundamentals of meditation like mindfulness, which should always be developed, but rather expedients for dealing with specific problems when they arise. A meditator should be familiar with these methods and apply them when needed. However, one should not be over-eager to reach for these methods; they are meant for those times when the normal process of meditation has gone awry. ", - "mn20:3.1": "For example, a meditator who finds themselves plagued with thoughts of annoyance, having recognized that this is happening per [mn19](), should switch to a new meditation such as _mettā_. ", - "mn20:4.1": "These methods are progressive; each one assumes that the former method has failed. | Looking at the drawbacks of unskillful thoughts was the cornerstone of the Bodhisatta’s method at per [mn19:3.4](). ", - "mn20:4.2": "As per [mn19:3.4](). ", - "mn20:5.1": "“Forget” is _asati_ and “ignore” is _amanasikāra_. ", + "mn20:2.1": "The “higher mind” (adhicitta) is the four jhānas (AN 3.90:3.1). | “Subject” (nimitta) here has its normal meaning in meditation contexts: a property of experience that, when focused on, fosters similar properties. This is primarily the chosen subject of meditation, but it also includes any subject that the mind dwells on. | “From time to time” (kālena kālaṁ): these are not fundamentals of meditation like mindfulness, which should always be developed, but rather expedients for dealing with specific problems when they arise. A meditator should be familiar with these methods and apply them when needed. However, one should not be over-eager to reach for these methods; they are meant for those times when the normal process of meditation has gone awry. ", + "mn20:3.1": "For example, a meditator who finds themselves plagued with thoughts of annoyance, having recognized that this is happening per MN 19, should switch to a new meditation such as mettā. ", + "mn20:4.1": "These methods are progressive; each one assumes that the former method has failed. | Looking at the drawbacks of unskillful thoughts was the cornerstone of the Bodhisatta’s method at per MN 19:3.4. ", + "mn20:4.2": "As per MN 19:3.4. ", + "mn20:5.1": "“Forget” is asati and “ignore” is amanasikāra. ", "mn20:5.6": "The repetitions here are dubious. The Mahāsaṅgīti edition here and following omits the method that stops the thoughts. It is surely implied, but in the absence of any witnesses, I translate to preserve the roughness of the Pali. ", - "mn20:6.1": "The unique phrase “stopping the formation of thoughts” (_vitakkasaṅkhārasaṇṭhānaṁ_) lends the sutta its title. Here _saṅkhāra_ refers to the energy that drives the formation of thoughts. Understanding the cause helps to deprive it of its power. ", - "mn20:6.4": "“Walking quickly” like a person swamped by many thoughts ([mn18:16.1]()). ", + "mn20:6.1": "The unique phrase “stopping the formation of thoughts” (vitakkasaṅkhārasaṇṭhānaṁ) lends the sutta its title. Here saṅkhāra refers to the energy that drives the formation of thoughts. Understanding the cause helps to deprive it of its power. ", + "mn20:6.4": "“Walking quickly” like a person swamped by many thoughts (MN 18:16.1). ", "mn20:6.8": "Multiple methods of quelling thought have failed, so this method focuses on gradually slowing down rather than stopping all at once. Asking “why am I thinking so much?” turns attention around, focusing on the previous thought rather than the next thing. ", - "mn20:7.2": "As a last resort, the meditator forcibly crushes unwholesome thoughts and makes themselves think unwholesome thoughts. This is one of the Jain-like mortifying meditations that the Bodhisatta undertook before discovering the middle way ([mn36:20.2](), [mn85:20.2](), [mn100:17.2]()). There, compared to the other practices such as meditating without breathing, it is the first and gentlest. Thus the most gentle of the mortifying meditations becomes the harshest of the Buddhist methods. | The first two terms (_abhiniggaṇhāti_, _abhinippīḷeti_) also occur in the context of defeating an opponent in debate ([an10.116:5.1]()) and sexual assault ([pli-tv-bu-vb-ss2:2.2.1]()). _Abhisantāpeti_ does not occur elsewhere in early Pali, but at Atharvaveda 2.12.6c it is a divine punishment for heretics. ", - "mn20:8.13": "This sentence has a number of dubious features. Up until now the Chinese parallel at MA 101 is fairly similar, but it lacks this phrase. In addition, the passage lacks the expected conditional _yato ca_ construction (“When a mendicant … then they are called one who has cut off craving …”, eg. [mn22.1]()). Moreover, being phrased in the past tense it sits uneasily with the future tense of the previous phrase, and would have made better sense reversed (“Having cut off craving … they will think what they want to think”). Taken together, these considerations suggest that this passage may have been inserted by error in the Pali. The original scope of the sutta, then, would have focused solely on the quieting of thoughts for attaining _samādhi_. " + "mn20:7.2": "As a last resort, the meditator forcibly crushes unwholesome thoughts and makes themselves think unwholesome thoughts. This is one of the Jain-like mortifying meditations that the Bodhisatta undertook before discovering the middle way (MN 36:20.2, MN 85:20.2, MN 100:17.2). There, compared to the other practices such as meditating without breathing, it is the first and gentlest. Thus the most gentle of the mortifying meditations becomes the harshest of the Buddhist methods. | The first two terms (abhiniggaṇhāti, abhinippīḷeti) also occur in the context of defeating an opponent in debate (AN 10.116:5.1) and sexual assault (Pli Tv Bu Vb Ss 2:2.2.1). Abhisantāpeti does not occur elsewhere in early Pali, but at Atharvaveda 2.12.6c it is a divine punishment for heretics. ", + "mn20:8.13": "This sentence has a number of dubious features. Up until now the Chinese parallel at MA 101 is fairly similar, but it lacks this phrase. In addition, the passage lacks the expected conditional yato ca construction (“When a mendicant … then they are called one who has cut off craving …”, eg. MN 22.1). Moreover, being phrased in the past tense it sits uneasily with the future tense of the previous phrase, and would have made better sense reversed (“Having cut off craving … they will think what they want to think”). Taken together, these considerations suggest that this passage may have been inserted by error in the Pali. The original scope of the sutta, then, would have focused solely on the quieting of thoughts for attaining samādhi. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn21_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn21_comment-en-sujato.json index 28ef9fb14084..164725390932 100644 --- a/comment/en/sujato/sutta/mn/mn21_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn21_comment-en-sujato.json @@ -1,29 +1,29 @@ { - "mn21:2.1": "This monk appears in three discourses, in none of which he distinguishes himself. At [sn12.12]() he persistently attempts to rephrase questions on dependent origination in terms of a self. And at [sn12.32]() Venerable Sāriputta gets word that Phagguna had disrobed. | According to the commentary, he was called Phagguna “of the Top-Knot” because of the style he wore his hair as a layperson. The name stuck, presumably to distinguish him from the Phagguna of [an6.56]() (and probably [sn35.83]()) who died in robes as a non-returner after hearing a Dhamma talk. ", - "mn21:2.3": "A “disciplinary proceeding” (_adhikaraṇa_) is a legal case in Vinaya. A standard set of four is listed at [mn104:12.3](). The kind of case is not specified in the text, but the commentary says they accused other mendicants of various offences and got Vinaya experts to litigate them, making it a “disciplinary issue arising from accusations” (_anuvādādhikaraṇa_, [pli-tv-kd14:14.2.7]()). ", + "mn21:2.1": "This monk appears in three discourses, in none of which he distinguishes himself. At SN 12.12 he persistently attempts to rephrase questions on dependent origination in terms of a self. And at SN 12.32 Venerable Sāriputta gets word that Phagguna had disrobed. | According to the commentary, he was called Phagguna “of the Top-Knot” because of the style he wore his hair as a layperson. The name stuck, presumably to distinguish him from the Phagguna of AN 6.56 (and probably SN 35.83) who died in robes as a non-returner after hearing a Dhamma talk. ", + "mn21:2.3": "A “disciplinary proceeding” (adhikaraṇa) is a legal case in Vinaya. A standard set of four is listed at MN 104:12.3. The kind of case is not specified in the text, but the commentary says they accused other mendicants of various offences and got Vinaya experts to litigate them, making it a “disciplinary issue arising from accusations” (anuvādādhikaraṇa, Pli Tv Kd 14:14.2.7). ", "mn21:6.1": "", "mn21:6.4": "", - "mn21:6.6": "This does not mean, of course, that one should not defend people against violence (see eg. [dn16:1.4.15]()), but that even in such circumstances one should not give way to anger. ", - "mn21:6.10": "The grammar here is a little tricky. The genitive plays two roles in these passages: specifying the context (_tava sammukhā_, “in your presence”), and as the object of criticism or blows (_pahāraṁ dadeyya_ “if they strike” operates above on “those nuns” (_tāsaṁ bhikkhunīnaṁ_) and below on “you” (_tava_)). Here we would expect both senses to be used, but the text only has _tava_ once. I assume that either one instance of _tava_ has been lost or it is meant to be distributed. ", - "mn21:6.13": "Here _sammukhā_ is omitted, as it is unnecessary to specify being hit in your own presence. ", - "mn21:7.4": "Eating once a day is also encouraged at [mn65](), while [mn70]() encourages not eating at night. In both cases, monks objected when asked to follow this practice. Thus all three instances depict the growing influence of recalcitrant monks in the Sangha, culminating in the Buddha laying down a formal Vinaya rule against eating at the wrong time ([pli-tv-bu-vb-pc37]()). Per the allowance at [mn65:4.1](), the mendicants are not required to eat in one sitting, which remained as an optional ascetic practice. ", + "mn21:6.6": "This does not mean, of course, that one should not defend people against violence (see eg. DN 16:1.4.15), but that even in such circumstances one should not give way to anger. ", + "mn21:6.10": "The grammar here is a little tricky. The genitive plays two roles in these passages: specifying the context (tava sammukhā, “in your presence”), and as the object of criticism or blows (pahāraṁ dadeyya “if they strike” operates above on “those nuns” (tāsaṁ bhikkhunīnaṁ) and below on “you” (tava)). Here we would expect both senses to be used, but the text only has tava once. I assume that either one instance of tava has been lost or it is meant to be distributed. ", + "mn21:6.13": "Here sammukhā is omitted, as it is unnecessary to specify being hit in your own presence. ", + "mn21:7.4": "Eating once a day is also encouraged at MN 65, while MN 70 encourages not eating at night. In both cases, monks objected when asked to follow this practice. Thus all three instances depict the growing influence of recalcitrant monks in the Sangha, culminating in the Buddha laying down a formal Vinaya rule against eating at the wrong time (Pli Tv Bu Vb Pc 37). Per the allowance at MN 65:4.1, the mendicants are not required to eat in one sitting, which remained as an optional ascetic practice. ", "mn21:7.7": "", - "mn21:7.9": "This is referring to the early years of the dispensation, before the formal Vinaya code was laid down. The Buddha was reluctant to create a legal code and did so only when it became necessary ([pli-tv-bu-vb-pj1:3.4.6]()). He preferred to lead without judgment and punishment, but by reason, positive encouragement, and inspiring with his own example. ", - "mn21:7.10": "This simile is also at [mn119:31.2](), [sn35.239:2.10](), and [an5.28:10.2](). ", + "mn21:7.9": "This is referring to the early years of the dispensation, before the formal Vinaya code was laid down. The Buddha was reluctant to create a legal code and did so only when it became necessary (Pli Tv Bu Vb Pj 1:3.4.6). He preferred to lead without judgment and punishment, but by reason, positive encouragement, and inspiring with his own example. ", + "mn21:7.10": "This simile is also at MN 119:31.2, SN 35.239:2.10, and AN 5.28:10.2. ", "mn21:8.1": "This is a unique simile. ", - "mn21:9.1": "The lady Vedehikā is known only here. According to the commentary, her name means either “daughter of the lady from Videha”, or (implausibly) “wise one”. However, the much earlier Arthaśāstra treats _vaidehika_ either as a “merchant” (2.21.7) or as a caste name (3.7.32). This story paints a rare portrait of domestic life. ", - "mn21:9.3": "The same set of three in a similar context occur at [an6.60](). ", - "mn21:9.4": "According to ancient Indian law (Arthaśāstra 3.13), slaves may be born such, be captured in war, or a person in a time of trouble may bind themselves in service for a fee. Non-Aryans (_mleccha_) may indenture their children, but this is forbidden for Aryans. Such bondservants were protected against cruelty, sexual abuse, and unfair work. After earning back the fee of their indenture they were freed, retaining their original inheritance and status. | The maid’s name means “black” (compare the Kāḷī at [thag2.16:1.1]() who “looks like a crow”). This is a persistent pattern in early Pali. The only other named slaves are Disā (“foe”, [dn3:1.16.1]()), her son Kaṇha (“black”, [dn3:1.16.1]()), and Kāka (“crow”, [pli-tv-kd8:1.26.6]()). These people were evidently non-Aryans descended from the native peoples of India, perhaps Tamils or other tribal groups. ", - "mn21:9.10": "To “test” (or “inquire”) is _vīmaṁsā_, which features as the fourth of the bases of psychic power. ", - "mn21:9.13": "_He je_ is an idiomatic and disrespectful form of address, offering a glimpse of colloquial speech in the formal Pali of scripture. _He_ is an exclamation for calling attention, like “hey” but cruder. _Je_ is a derogatory term for women, used here and by the Vajjīs to Ambapālī at [dn16:2.16.3](). ", - "mn21:9.14": "She uses the respectful address _ayye_ (“ma’am”). ", - "mn21:9.33": "Assuming that the three rounds are meant to be _divā_, _divātaraṁ_, _divātaraṁyeva_ (“in the day”, “later in the day”, “even later in the day”), although this is not followed consistently in the text. ", - "mn21:9.39": "_Aggaḷasūci_ is a “pin” (_sūci_) for fastening the door “bolt” (_aggala_). It is sometimes translated as “rolling pin”, but that would be Sanskrit _vellana_ (Hindi _belan_). ", - "mn21:9.43": "Arthaśāstra 3.13.9 says that inflicting punishment (_daṇḍapreṣaṇam_; cf. Pali _daṇḍāpesuṁ_ at [pli-tv-bi-vb-ss1:1.38]()) on a slave is a crime for which a master incurs a fine equivalent to the cost of the slave. ", + "mn21:9.1": "The lady Vedehikā is known only here. According to the commentary, her name means either “daughter of the lady from Videha”, or (implausibly) “wise one”. However, the much earlier Arthaśāstra treats vaidehika either as a “merchant” (2.21.7) or as a caste name (3.7.32). This story paints a rare portrait of domestic life. ", + "mn21:9.3": "The same set of three in a similar context occur at AN 6.60. ", + "mn21:9.4": "According to ancient Indian law (Arthaśāstra 3.13), slaves may be born such, be captured in war, or a person in a time of trouble may bind themselves in service for a fee. Non-Aryans (mleccha) may indenture their children, but this is forbidden for Aryans. Such bondservants were protected against cruelty, sexual abuse, and unfair work. After earning back the fee of their indenture they were freed, retaining their original inheritance and status. | The maid’s name means “black” (compare the Kāḷī at Thag 2.16:1.1 who “looks like a crow”). This is a persistent pattern in early Pali. The only other named slaves are Disā (“foe”, DN 3:1.16.1), her son Kaṇha (“black”, DN 3:1.16.1), and Kāka (“crow”, Pli Tv Kd 8:1.26.6). These people were evidently non-Aryans descended from the native peoples of India, perhaps Tamils or other tribal groups. ", + "mn21:9.10": "To “test” (or “inquire”) is vīmaṁsā, which features as the fourth of the bases of psychic power. ", + "mn21:9.13": "He je is an idiomatic and disrespectful form of address, offering a glimpse of colloquial speech in the formal Pali of scripture. He is an exclamation for calling attention, like “hey” but cruder. Je is a derogatory term for women, used here and by the Vajjīs to Ambapālī at DN 16:2.16.3. ", + "mn21:9.14": "She uses the respectful address ayye (“ma’am”). ", + "mn21:9.33": "Assuming that the three rounds are meant to be divā, divātaraṁ, divātaraṁyeva (“in the day”, “later in the day”, “even later in the day”), although this is not followed consistently in the text. ", + "mn21:9.39": "Aggaḷasūci is a “pin” (sūci) for fastening the door “bolt” (aggala). It is sometimes translated as “rolling pin”, but that would be Sanskrit vellana (Hindi belan). ", + "mn21:9.43": "Arthaśāstra 3.13.9 says that inflicting punishment (daṇḍapreṣaṇam; cf. Pali daṇḍāpesuṁ at Pli Tv Bi Vb Ss 1:1.38) on a slave is a crime for which a master incurs a fine equivalent to the cost of the slave. ", "mn21:9.45": "No blame is given to Kāḷī for her deliberate provocation. ", - "mn21:11.1": "At [an5.167]() and [an10.44:7.1]() the five positive ways should be established before admonishing anyone. ", + "mn21:11.1": "At AN 5.167 and AN 10.44:7.1 the five positive ways should be established before admonishing anyone. ", "mn21:11.14": "Up until now, the sutta has concerned itself with good behavior and motivations in everyday life. Now this forms a basis to support meditation. ", - "mn21:14.8": "“Formless and invisible” is _arūpī anidassano_. ", + "mn21:14.8": "“Formless and invisible” is arūpī anidassano. ", "mn21:20.1": "This is often depicted as one of the torments of hell. ", - "mn21:21.1": "This dramatic passage is quoted at [mn28:24.3](), which adopts the name “The Advice on the Simile of the Saw” (_kakacūpamovāda_). It became one of the most famous similes in Buddhism. In addition to these two Majjhima suttas and their Chinese parallels, it is cited in canonical texts at [thag6.12:5.2]() and SA 497, and in commentarial texts such as the Sanskrit Abhidharma text Mahāvibhāṣā (T 1545 at T xxvii 190a28), the Pali commentary to [ud3.3](), and the Visuddhimagga chapter on loving-kindness meditation (Vsm 2.9.15). " + "mn21:21.1": "This dramatic passage is quoted at MN 28:24.3, which adopts the name “The Advice on the Simile of the Saw” (kakacūpamovāda). It became one of the most famous similes in Buddhism. In addition to these two Majjhima suttas and their Chinese parallels, it is cited in canonical texts at Thag 6.12:5.2 and SA 497, and in commentarial texts such as the Sanskrit Abhidharma text Mahāvibhāṣā (T 1545 at T xxvii 190a28), the Pali commentary to Ud 3.3, and the Visuddhimagga chapter on loving-kindness meditation (Vsm 2.9.15). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn22_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn22_comment-en-sujato.json index a8a2b78fef48..84498988257d 100644 --- a/comment/en/sujato/sutta/mn/mn22_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn22_comment-en-sujato.json @@ -1,58 +1,58 @@ { - "mn22:2.1": "For “vulture trapper” (_gaddhabādhi_), see [sn47.7:1.4]() where _√bādh_ clearly means to “trap” a monkey. The commentary’s “killer” seems unjustified. ", - "mn22:2.2": "By this he denies the third of the four kinds of self-assurance ([mn12:25.1]()). ", - "mn22:3.5": "The stock phrase “pursued, pressed, and grilled” (_samanuyuñjanti samanugāhanti samanubhāsanti_) is sometimes rendered as if it meant to “question”, but here there is no question. While these terms are commonly used in a context of questioning, they do not, in and of themselves, mean to question. Rather they mean to engage with a person and push for an answer or response. ", + "mn22:2.1": "For “vulture trapper” (gaddhabādhi), see SN 47.7:1.4 where √bādh clearly means to “trap” a monkey. The commentary’s “killer” seems unjustified. ", + "mn22:2.2": "By this he denies the third of the four kinds of self-assurance (MN 12:25.1). ", + "mn22:3.5": "The stock phrase “pursued, pressed, and grilled” (samanuyuñjanti samanugāhanti samanubhāsanti) is sometimes rendered as if it meant to “question”, but here there is no question. While these terms are commonly used in a context of questioning, they do not, in and of themselves, mean to question. Rather they mean to engage with a person and push for an answer or response. ", "mn22:3.6": "Ariṭṭha makes two mistakes: misunderstanding sensual pleasures, and misrepresenting the Buddha. ", - "mn22:3.7": "Ariṭṭha did not specify what “obstructions” he was referring to, but this reply by the mendicants indicates that he meant indulgence in sensual pleasures, a conclusion supported by the commentary and several parallel texts. See too [thig16.1:45.2]() where sensual pleasures are said to be “obstructive”. Other things said to be obstructive are “possessions, honor, and popularity” (eg. [sn17.2:1.2]()) and “false speech” ([pli-tv-kd2:3.3.14]()). In the latter context, “obstructive” is explained as preventing the attainment of _jhāna_ and higher spiritual realizations. ", + "mn22:3.7": "Ariṭṭha did not specify what “obstructions” he was referring to, but this reply by the mendicants indicates that he meant indulgence in sensual pleasures, a conclusion supported by the commentary and several parallel texts. See too Thig 16.1:45.2 where sensual pleasures are said to be “obstructive”. Other things said to be obstructive are “possessions, honor, and popularity” (eg. SN 17.2:1.2) and “false speech” (Pli Tv Kd 2:3.3.14). In the latter context, “obstructive” is explained as preventing the attainment of jhāna and higher spiritual realizations. ", "mn22:3.8": "", - "mn22:3.9": "The first seven of these ten similes are taught with explanations at [mn54:15.1](). The full ten are quoted at [an5.76:11.2]() and by the bhikkhunī Sumedhā at [thig16.1:41.1](). With slight variations the list recurs in various parallels and some similes are found individually. ", + "mn22:3.9": "The first seven of these ten similes are taught with explanations at MN 54:15.1. The full ten are quoted at AN 5.76:11.2 and by the bhikkhunī Sumedhā at Thig 16.1:41.1. With slight variations the list recurs in various parallels and some similes are found individually. ", "mn22:3.16": "", - "mn22:5.9": "“Absolutely” renders the particle _byā_, which is a rare intensive form of _iva_. It is employed in the same manner by Sāti at [mn38:3.7](), who is equally confident and equally wrong. ", - "mn22:6.15": "The discourse up to this point is also found twice in the Vinaya. At [pli-tv-bu-vb-pc68]() the Buddha makes it a confessable offence to persistently insist on a pernicious wrong view of this sort. At [pli-tv-kd11:32.1.1]() the Buddha asks the Sangha to perform an act of suspension (or “ejection”, _ukkhepanīyakamma_) against Ariṭṭha. This portion is also found in the parallel Vinayas of the Dharmaguptaka,Kāśyapīya, Mahāsāṅghika, Mahīśāsaka, Mūlasarvāstivāda, and Sarvāstivāda schools. ", - "mn22:7.3": "“Kindled even a spark of ardor” renders _usmīkatopi_, found in a similar context at [mn38:6.3](). _Usmā_ elsewhere appears as bodily warmth ([mn43:22.9](), cf. Brahmasūtra 4.2.11), or the initial heating of fire-sticks when rubbed together ([mn140:19.13]()). But the most pertinent context is [ja526:55.4](), where a young ascetic will swiftly lose their _usmāgataṁ_—explained by the commentary as “the fire of an ascetic” (_samaṇatejaṁ_)—should they fall prey to sensual temptation. Thus, drawing on the traditional imagery of _tapas_ as heat and fervor, it refers to the kindling of ascetic ardor. It never became a technical term in Pali, but in Sanskrit Abhidharma, _uṣmagata_ refers to the conjunction of radiant _samādhi_ with wisdom in the initial realization of the truths, which “burns up” the defilements (Abhidharmakoṣabhāṣya 6.17, Abhidharmasamuccaya 2.4). ", + "mn22:5.9": "“Absolutely” renders the particle byā, which is a rare intensive form of iva. It is employed in the same manner by Sāti at MN 38:3.7, who is equally confident and equally wrong. ", + "mn22:6.15": "The discourse up to this point is also found twice in the Vinaya. At Pli Tv Bu Vb Pc 68 the Buddha makes it a confessable offence to persistently insist on a pernicious wrong view of this sort. At Pli Tv Kd 11:32.1.1 the Buddha asks the Sangha to perform an act of suspension (or “ejection”, ukkhepanīyakamma) against Ariṭṭha. This portion is also found in the parallel Vinayas of the Dharmaguptaka,Kāśyapīya, Mahāsāṅghika, Mahīśāsaka, Mūlasarvāstivāda, and Sarvāstivāda schools. ", + "mn22:7.3": "“Kindled even a spark of ardor” renders usmīkatopi, found in a similar context at MN 38:6.3. Usmā elsewhere appears as bodily warmth (MN 43:22.9, cf. Brahmasūtra 4.2.11), or the initial heating of fire-sticks when rubbed together (MN 140:19.13). But the most pertinent context is Ja 526:55.4, where a young ascetic will swiftly lose their usmāgataṁ—explained by the commentary as “the fire of an ascetic” (samaṇatejaṁ)—should they fall prey to sensual temptation. Thus, drawing on the traditional imagery of tapas as heat and fervor, it refers to the kindling of ascetic ardor. It never became a technical term in Pali, but in Sanskrit Abhidharma, uṣmagata refers to the conjunction of radiant samādhi with wisdom in the initial realization of the truths, which “burns up” the defilements (Abhidharmakoṣabhāṣya 6.17, Abhidharmasamuccaya 2.4). ", "mn22:8.4": "", "mn22:9.1": "According to the commentary, this refers to sexual intercourse. This sentence is not found in the Chinese parallel at MA 200. ", - "mn22:10.2": "These nine categories (_aṅga_) of the teaching were an early organization of the Dhamma before the system of _nikāyas_ (or _āgamas_) was introduced at the First Council. While their exact specification is uncertain, in my view they are most likely as follows (with an example of each). _Sutta_ is short doctrinal statements ([sn12.1]()). _Geyya_ is mixed prose and verse (“prosimetra”, [sn1.1]()). _Veyyākaraṇa_ is questions and answers ([mn22]()). _Gāthā_ is pure verse ([thig1.1]()). _Udāna_ is the inspired statements identified as such in the early texts ([mn75:19.1]()). _Itivuttaka_ perhaps means “legends of the past” ([dn27]()) rather than the book of that name ([iti1]()). _Jātaka_ are the past life stories of the Buddha found in the early texts ([mn81]()). _Abbhutadhamma_ are stories of the amazing qualities of the Buddha or disciples ([mn123]()). _Vedalla_ are detailed analytical classifications ([mn43]()). Once the system of _aṅgas_ fell into disuse, some names were repurposed as specific books (Udāna, Itivuttaka, Jātaka). Northern traditions, including the parallels to this passage, usually extend the list to twelve with the addition of _nidāna_ (background stories), _apadāna_ (past lives of disciples), and _upadesa_ (explanatory treatises). ", - "mn22:10.4": "“Considered acceptance” is _nijjhānaṁ khamanti_. ", - "mn22:10.5": "This theme is expanded in several discourses of the Aṭṭhakavagga, such as [snp4.8](). ", + "mn22:10.2": "These nine categories (aṅga) of the teaching were an early organization of the Dhamma before the system of nikāyas (or āgamas) was introduced at the First Council. While their exact specification is uncertain, in my view they are most likely as follows (with an example of each). Sutta is short doctrinal statements (SN 12.1). Geyya is mixed prose and verse (“prosimetra”, SN 1.1). Veyyākaraṇa is questions and answers (MN 22). Gāthā is pure verse (Thig 1.1). Udāna is the inspired statements identified as such in the early texts (MN 75:19.1). Itivuttaka perhaps means “legends of the past” (DN 27) rather than the book of that name (Iti 1). Jātaka are the past life stories of the Buddha found in the early texts (MN 81). Abbhutadhamma are stories of the amazing qualities of the Buddha or disciples (MN 123). Vedalla are detailed analytical classifications (MN 43). Once the system of aṅgas fell into disuse, some names were repurposed as specific books (Udāna, Itivuttaka, Jātaka). Northern traditions, including the parallels to this passage, usually extend the list to twelve with the addition of nidāna (background stories), apadāna (past lives of disciples), and upadesa (explanatory treatises). ", + "mn22:10.4": "“Considered acceptance” is nijjhānaṁ khamanti. ", + "mn22:10.5": "This theme is expanded in several discourses of the Aṭṭhakavagga, such as Snp 4.8. ", "mn22:10.9": "", - "mn22:10.10": "The _alagadda_ appears only here in early Pali. Sanskrit sources identify _alagarda_ either as a water-snake—in which case, however, it is said to be non-venomous (Kṣīrasvāmin’s Amarakoṣodghāṭana 1.7.5)—or as a kind of cobra (_darvīkāra_, Suśrutasaṃhitā 5.4). | As to why the man was looking for a cobra, the commentary says he was looking to harvest the snake’s venom. But Candrakīrti, drawing on the pan-Indic legend that certain serpents have a “snake-gem” (_nāgamaṇi_) in their heads, says that a serpent captured with the proper herbs and incantations brings great riches, but should these fail it will turn deadly (Mūlamadhyamakavṛtti-prasannapadā, L. de La Vallée Poussin’s translation, page 497). ", - "mn22:11.4": "This is the “follower of teachings” (_dhammānusāri_), who is mentioned near the end of the sutta. ", - "mn22:12.2": "As in, for example, [mn18](). ", - "mn22:13.1": "This is the second renowned simile introduced in this discourse. It is referenced by name in [mn38:14.1](). Metaphors of flood and crossing rivers abound in the Buddha’s teaching, and the specific idea of using a raft to cross over recurs at [ud8.6:27.4]() = [dn16:1.33.2]() = [pli-tv-kd6:28.12.7](), [snp1.2:4.1](), [sn35.238:5.6](). ", - "mn22:14.1": "_Dhammā_ in the plural refers back to “those teachings” (_tesaṁ dhammānaṁ_) of the nine categories. Accordingly, when this simile is invoked at [mn38:14.1](), it is in reference to views. The pair _dhamma_ and _adhamma_ usually means “the teaching” and “against the teaching” (eg. [an2.104]()). The negative form has a stronger sense than simply “not the teaching”; it implies there is something unnatural, in conflict with the way the world is. ", - "mn22:15.1": "“Grounds for views” (_diṭṭhiṭṭhānāni_) are the experiences or reasoning from which views are derived. The Buddha is explaining how Ariṭṭha fell into his wrong view. One of the purposes of this analysis is to show how, while divergent views might seem insightful, innovative, or courageous, they all fall back on the same basic fallacies. ", + "mn22:10.10": "The alagadda appears only here in early Pali. Sanskrit sources identify alagarda either as a water-snake—in which case, however, it is said to be non-venomous (Kṣīrasvāmin’s Amarakoṣodghāṭana 1.7.5)—or as a kind of cobra (darvīkāra, Suśrutasaṃhitā 5.4). | As to why the man was looking for a cobra, the commentary says he was looking to harvest the snake’s venom. But Candrakīrti, drawing on the pan-Indic legend that certain serpents have a “snake-gem” (nāgamaṇi) in their heads, says that a serpent captured with the proper herbs and incantations brings great riches, but should these fail it will turn deadly (Mūlamadhyamakavṛtti-prasannapadā, L. de La Vallée Poussin’s translation, page 497). ", + "mn22:11.4": "This is the “follower of teachings” (dhammānusāri), who is mentioned near the end of the sutta. ", + "mn22:12.2": "As in, for example, MN 18. ", + "mn22:13.1": "This is the second renowned simile introduced in this discourse. It is referenced by name in MN 38:14.1. Metaphors of flood and crossing rivers abound in the Buddha’s teaching, and the specific idea of using a raft to cross over recurs at Ud 8.6:27.4 = DN 16:1.33.2 = Pli Tv Kd 6:28.12.7, Snp 1.2:4.1, SN 35.238:5.6. ", + "mn22:14.1": "Dhammā in the plural refers back to “those teachings” (tesaṁ dhammānaṁ) of the nine categories. Accordingly, when this simile is invoked at MN 38:14.1, it is in reference to views. The pair dhamma and adhamma usually means “the teaching” and “against the teaching” (eg. AN 2.104). The negative form has a stronger sense than simply “not the teaching”; it implies there is something unnatural, in conflict with the way the world is. ", + "mn22:15.1": "“Grounds for views” (diṭṭhiṭṭhānāni) are the experiences or reasoning from which views are derived. The Buddha is explaining how Ariṭṭha fell into his wrong view. One of the purposes of this analysis is to show how, while divergent views might seem insightful, innovative, or courageous, they all fall back on the same basic fallacies. ", "mn22:15.4": "The misguided person assumes that one or other of the aggregates is their self. In modern times, the teaching of the aggregates is often presented as a reductive argument: “What you take to be your self is in fact just the aggregates”. But the Buddha’s point is, rather: “The aggregates that you take to be your self do not have the properties of a self,” namely permanence, etc. ", "mn22:15.8": "Standing in place of the fifth aggregate, “consciousness”, this includes all kinds of knowledge or spiritual wisdom, especially that gained through mysticism or meditation. ", - "mn22:15.10": "This is a both view and a ground for views. Such views, lacking empirical basis, have something dissatisfying about them, so adherent is driven to develop more and more complex metaphysical abstractions. At [dn1:1.30.1](), this is treated as an eternalist view that arises from the grounds of either recollection of past lives or logic. | The repeated demonstrative pronouns in the Pali _so loko so attā_ (literally, “This is the cosmos, this is the self”) affirm an emphatic and absolute identity: “The cosmos and the self are one and the same”. This phrase has a lexical parallel at Bṛhadāraṇyaka Upaniṣad 4.4.22, which argues for the renunciate life: “What can descendants do for those for whom the self and the cosmos are one and the same” (_[a]yamātmāyaṁ loka_). See also the last words of a father to his son at 1.5.17: “You are divinity, you are the sacrifice, you are the cosmos” (_tvaṃ brahma tvaṃ yajñas tvaṃ loka_). | In this passage the terms _attā_ and _loko_ are reversed, presumably by textual error. It does not affect the meaning. ", - "mn22:17.1": "“What does not exist” (_asati_) is the self. | To be “anxious” (_paritassati_) is to be caught between desire and fear. It seems to be a word of specifically Buddhist usage, leaning equally on the roots _√tras_ (to tremble in fear) and _√tṛṣ_ (to thirst for or crave). ", + "mn22:15.10": "This is a both view and a ground for views. Such views, lacking empirical basis, have something dissatisfying about them, so adherent is driven to develop more and more complex metaphysical abstractions. At DN 1:1.30.1, this is treated as an eternalist view that arises from the grounds of either recollection of past lives or logic. | The repeated demonstrative pronouns in the Pali so loko so attā (literally, “This is the cosmos, this is the self”) affirm an emphatic and absolute identity: “The cosmos and the self are one and the same”. This phrase has a lexical parallel at Bṛhadāraṇyaka Upaniṣad 4.4.22, which argues for the renunciate life: “What can descendants do for those for whom the self and the cosmos are one and the same” ([a]yamātmāyaṁ loka). See also the last words of a father to his son at 1.5.17: “You are divinity, you are the sacrifice, you are the cosmos” (tvaṃ brahma tvaṃ yajñas tvaṃ loka). | In this passage the terms attā and loko are reversed, presumably by textual error. It does not affect the meaning. ", + "mn22:17.1": "“What does not exist” (asati) is the self. | To be “anxious” (paritassati) is to be caught between desire and fear. It seems to be a word of specifically Buddhist usage, leaning equally on the roots √tras (to tremble in fear) and √tṛṣ (to thirst for or crave). ", "mn22:18.2": "By adding “externally” the focus is shifted from the self to “what belongs to the self”, namely possessions. However, the Chinese parallel at MA 200 apparently takes it in reference to the anxiety of an eternalist who hears the Buddha teaching “externally”. ", - "mn22:20.5": "The structure of this long compound is revealed at [an10.96:14.1](), which shows that “views” is not one item on the list, but applies to each item. ", + "mn22:20.5": "The structure of this long compound is revealed at AN 10.96:14.1, which shows that “views” is not one item on the list, but applies to each item. ", "mn22:20.7": "They can only see the extremes: if not eternalism it must be annihilationism. ", "mn22:24.5": "", - "mn22:25.5": "“Not actually found” renders _saccato thetato anupalabbhamāne_. ", - "mn22:26.1": "The following question and answer section is quoted verbatim from the Anattalakkhaṇasutta ([sn22.59:6.1]()). It appears twice elsewhere in the Majjhima ([mn35:20.4](), [mn109:15.1]()), in the Vinaya ([pli-tv-kd1:6.42.1]()), and about fifty times in the Saṁyutta. ", - "mn22:30.1": "These similes recur at [an5.71]() and [an5.72](). They reflect ideas of entrapment and freedom. ", - "mn22:31.1": "Ignorance is a “hindrance” (_nīvaraṇa_), an image that ultimately draws on the Vedic myth of Vṛtra, a giant “constrictor” who trapped the waters (and sometimes cattle and sun) in darkness until it was slain by Indra and the waters released. Removing the bar permits escape from entrapment. At Chāndogya Upaniṣad 2.24.6, it is said that a devoted sacrificer may, at the time of death, pray that the cross-bar blocking entry to the next world be removed. ", + "mn22:25.5": "“Not actually found” renders saccato thetato anupalabbhamāne. ", + "mn22:26.1": "The following question and answer section is quoted verbatim from the Anattalakkhaṇasutta (SN 22.59:6.1). It appears twice elsewhere in the Majjhima (MN 35:20.4, MN 109:15.1), in the Vinaya (Pli Tv Kd 1:6.42.1), and about fifty times in the Saṁyutta. ", + "mn22:30.1": "These similes recur at AN 5.71 and AN 5.72. They reflect ideas of entrapment and freedom. ", + "mn22:31.1": "Ignorance is a “hindrance” (nīvaraṇa), an image that ultimately draws on the Vedic myth of Vṛtra, a giant “constrictor” who trapped the waters (and sometimes cattle and sun) in darkness until it was slain by Indra and the waters released. Removing the bar permits escape from entrapment. At Chāndogya Upaniṣad 2.24.6, it is said that a devoted sacrificer may, at the time of death, pray that the cross-bar blocking entry to the next world be removed. ", "mn22:31.2": "", - "mn22:32.1": "An elephant may be trapped by a moat [Cariyapiṭaka 11:3.1](https://suttacentral.net/cp11/en/sujato#3.1), so when it is filled in it may roam free. ", + "mn22:32.1": "An elephant may be trapped by a moat Cariyapiṭaka 11:3.1, so when it is filled in it may roam free. ", "mn22:32.2": "", - "mn22:33.1": "Likewise, an elephant may be tethered to a pillar ([mn125:12.11](), [thag19.1:51.2](), [Cariyapiṭaka 11:3.2](https://suttacentral.net/cp11/en/sujato#3.2)). The term for “pillar” here (_esikā_) also serves as a pun for “search” (_esanā_). Two of the three “searches” (sensual pleasures and continued existence, [sn45.161]()) overlap with two of the three “cravings”. ", + "mn22:33.1": "Likewise, an elephant may be tethered to a pillar (MN 125:12.11, Thag 19.1:51.2, Cariyapiṭaka 11:3.2). The term for “pillar” here (esikā) also serves as a pun for “search” (esanā). Two of the three “searches” (sensual pleasures and continued existence, SN 45.161) overlap with two of the three “cravings”. ", "mn22:33.2": "", - "mn22:34.1": "Giving up the five lower “fetters” (thus becoming a non-returner) makes you “unbarred” (_niraggaḷa_). This is also the name of a Vedic sacrifice ([sn3.9:4.3]()), where it is probably a name for the horse sacrifice, during which the horse is set free to roam for a year. ", - "mn22:35.1": "A “banner” is held aloft as a sign of identity. | At [sn22.22](), the “burden” is said to be the five aggregates, and the burden is put down with the end of craving. ", - "mn22:36.1": "This expression conveys a deep sense of wonder when faced with a state of meditative consciousness so profound that its “basis” is unknown ([an11.9:3.15](), [sn22.79:14.26]()). The “basis” is that on which consciousness depends, which fuels it and keeps it going. All such dependencies have been uprooted. ", - "mn22:36.2": "“Realized one” (_tahāgata_) usually refers to the Buddha, but sometimes, as here, it applies to any arahant. ", - "mn22:36.4": "Here “not found” renders _ananuvijja_, whereas at [mn22:25.5]() above it rendered _anupalabbhamāna_. Both terms refer to the self that is not discovered or discoverable. ", - "mn22:37.2": "This is the annihilationist view, exemplified by Ajita of the hair blanket ([dn2:22.1]()), and referred to above at [mn22:20.7](). ", - "mn22:37.5": "The particle _c’eva_ here has its normal role of slight emphasis in conjunctions, and so this phrase does not mean, “I *only* teach suffering and the end of suffering”. The point, rather, is that when he speaks of cessation, it is the cessation of suffering, not the cessation of an “existing being”. ", - "mn22:38.1": "The Buddha teaches a similar equanimity at [dn1:1.5.1](). ", - "mn22:38.3": "Read _tattha me_ “regarding that for me” rather than commentary’s _tattha (i)me_ “regarding that for these [aggregates]”. The latter reading is supported by BJT’s _tatrime_, but I think this is probably a backreading from the commentary. In the parallel phrase for the monks below, we would expect _tattha no_, which is in fact attested in the Thai and PTS editions, so I translate “us” accordingly. ", - "mn22:39.4": "This seems out of place here, for “completely understood” refers to arahantship, yet as a general teaching this should include everyone. In the Chinese parallel at MA 200, after being abused, one reflects that it is due to past deeds, and after being praised, one reflects that it is due to present knowledge and elimination of defilements. Anālayo (*Comparative Study*, pp. 56–7) suggests that the Pali phrase _pubbe pariññātaṁ_ might be a conflation of these two ideas due to a textual confusion which also left the Pali without a reflection on being abused. While this must remain conjectural, it is a neat explanation for the several doctrinal and textual problems of this passage. ", - "mn22:40.1": "This passage is found in several other suttas such as [sn22.33](), and applied to the six senses at [sn35.101](). ", - "mn22:42.1": "Also at [sn12.22:2.1](). | “Stripped of patchwork” (_chinnapilotika_) because, while the Dhamma has many and varied aspects, they all form a unified whole, not just scraps sewn together. ", - "mn22:42.2": "For the phrase “no cycle of rebirths to be found” (_vaṭṭaṁ tesaṁ natthi paññāpanāya_), compare [dn15:22.6](). ", - "mn22:43.2": "The qualifier “all of them” (_sabbe te_) here and below is not found in similar passages. ", - "mn22:46.2": "A “follower of teachings” is someone who accepts the teachings after reflecting on them with wisdom, while a “follower by faith” accepts the teachings due to their confidence in the teacher. They are both considered to be “practicing to realize the fruit of stream-entry” (_sotāpattiphalasacchikiriyāya paṭipanno_), and, with the maturing of their faculties ([sn48.18:1.5]()), will assuredly attain stream-entry in this life ([sn25.1]()). ", - "mn22:47.2": "_Saddhāmatta_ (“a degree of faith”) is to be distinguished from _saddhāmattaka_ (“mere faith”). The former is sufficient for one to progress in the path ([mn70:21.2]()), but with the latter one just gets by ([mn65:28.7]()). " + "mn22:34.1": "Giving up the five lower “fetters” (thus becoming a non-returner) makes you “unbarred” (niraggaḷa). This is also the name of a Vedic sacrifice (SN 3.9:4.3), where it is probably a name for the horse sacrifice, during which the horse is set free to roam for a year. ", + "mn22:35.1": "A “banner” is held aloft as a sign of identity. | At SN 22.22, the “burden” is said to be the five aggregates, and the burden is put down with the end of craving. ", + "mn22:36.1": "This expression conveys a deep sense of wonder when faced with a state of meditative consciousness so profound that its “basis” is unknown (AN 11.9:3.15, SN 22.79:14.26). The “basis” is that on which consciousness depends, which fuels it and keeps it going. All such dependencies have been uprooted. ", + "mn22:36.2": "“Realized one” (tahāgata) usually refers to the Buddha, but sometimes, as here, it applies to any arahant. ", + "mn22:36.4": "Here “not found” renders ananuvijja, whereas at MN 22:25.5 above it rendered anupalabbhamāna. Both terms refer to the self that is not discovered or discoverable. ", + "mn22:37.2": "This is the annihilationist view, exemplified by Ajita of the hair blanket (DN 2:22.1), and referred to above at MN 22:20.7. ", + "mn22:37.5": "The particle c’eva here has its normal role of slight emphasis in conjunctions, and so this phrase does not mean, “I only teach suffering and the end of suffering”. The point, rather, is that when he speaks of cessation, it is the cessation of suffering, not the cessation of an “existing being”. ", + "mn22:38.1": "The Buddha teaches a similar equanimity at DN 1:1.5.1. ", + "mn22:38.3": "Read tattha me “regarding that for me” rather than commentary’s tattha (i)me “regarding that for these [aggregates]”. The latter reading is supported by BJT’s tatrime, but I think this is probably a backreading from the commentary. In the parallel phrase for the monks below, we would expect tattha no, which is in fact attested in the Thai and PTS editions, so I translate “us” accordingly. ", + "mn22:39.4": "This seems out of place here, for “completely understood” refers to arahantship, yet as a general teaching this should include everyone. In the Chinese parallel at MA 200, after being abused, one reflects that it is due to past deeds, and after being praised, one reflects that it is due to present knowledge and elimination of defilements. Anālayo (Comparative Study, pp. 56–7) suggests that the Pali phrase pubbe pariññātaṁ might be a conflation of these two ideas due to a textual confusion which also left the Pali without a reflection on being abused. While this must remain conjectural, it is a neat explanation for the several doctrinal and textual problems of this passage. ", + "mn22:40.1": "This passage is found in several other suttas such as SN 22.33, and applied to the six senses at SN 35.101. ", + "mn22:42.1": "Also at SN 12.22:2.1. | “Stripped of patchwork” (chinnapilotika) because, while the Dhamma has many and varied aspects, they all form a unified whole, not just scraps sewn together. ", + "mn22:42.2": "For the phrase “no cycle of rebirths to be found” (vaṭṭaṁ tesaṁ natthi paññāpanāya), compare DN 15:22.6. ", + "mn22:43.2": "The qualifier “all of them” (sabbe te) here and below is not found in similar passages. ", + "mn22:46.2": "A “follower of teachings” is someone who accepts the teachings after reflecting on them with wisdom, while a “follower by faith” accepts the teachings due to their confidence in the teacher. They are both considered to be “practicing to realize the fruit of stream-entry” (sotāpattiphalasacchikiriyāya paṭipanno), and, with the maturing of their faculties (SN 48.18:1.5), will assuredly attain stream-entry in this life (SN 25.1). ", + "mn22:47.2": "Saddhāmatta (“a degree of faith”) is to be distinguished from saddhāmattaka (“mere faith”). The former is sufficient for one to progress in the path (MN 70:21.2), but with the latter one just gets by (MN 65:28.7). " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn23_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn23_comment-en-sujato.json index 57675a28aeee..dae5ded2afee 100644 --- a/comment/en/sujato/sutta/mn/mn23_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn23_comment-en-sujato.json @@ -1,24 +1,24 @@ { - "mn23:1.3": "“Kassapa the Prince” (Kumārakassapa) was ordained at twenty ([Kd 1:75.1.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#75.1.1)). His verses are collected in the Theragāthā ([thag2.41]()). His love of elaborate similes and playful similes is shown in the Pāyāsisutta ([dn23]()), and echoed here in the teachings to him. He was declared the foremost of those with brilliant speech ([an1.217]()). | The Dark Forest (_andhavana_) was a thick grove south of Sāvatthī often visited by monks and nuns for meditation. ", - "mn23:1.4": "The deity offers a series of obscure riddles full of secret meaning, almost like a dream sequence. The deliberate use of obscurity is a hallmark of Brahmanical literature, for “the gods love hidden things” (_parokṣakāmā hi devāḥ_, Śatapatha Brāhmaṇa 10.6.2.2 and throughout). The sequence is set out as a quest for buried treasure. This mytheme is implicit in the Vedic myth of Indra freeing the cattle and the sun from the Vala cave, an act that liberates the truth. Sometimes it is made explicit, as when Indra is said to bring up the treasures buried deep (Rig Veda 8.66.4). The Aśvins are also associated with unearthing buried gems (Rig Veda 1.117.5) or gold (Rig Veda 1.117.12), imagery ultimately based in mining for the wealth of minerals underground. ", + "mn23:1.3": "“Kassapa the Prince” (Kumārakassapa) was ordained at twenty (Kd 1:75.1.1). His verses are collected in the Theragāthā (Thag 2.41). His love of elaborate similes and playful similes is shown in the Pāyāsisutta (DN 23), and echoed here in the teachings to him. He was declared the foremost of those with brilliant speech (AN 1.217). | The Dark Forest (andhavana) was a thick grove south of Sāvatthī often visited by monks and nuns for meditation. ", + "mn23:1.4": "The deity offers a series of obscure riddles full of secret meaning, almost like a dream sequence. The deliberate use of obscurity is a hallmark of Brahmanical literature, for “the gods love hidden things” (parokṣakāmā hi devāḥ, Śatapatha Brāhmaṇa 10.6.2.2 and throughout). The sequence is set out as a quest for buried treasure. This mytheme is implicit in the Vedic myth of Indra freeing the cattle and the sun from the Vala cave, an act that liberates the truth. Sometimes it is made explicit, as when Indra is said to bring up the treasures buried deep (Rig Veda 8.66.4). The Aśvins are also associated with unearthing buried gems (Rig Veda 1.117.5) or gold (Rig Veda 1.117.12), imagery ultimately based in mining for the wealth of minerals underground. ", "mn23:2.1": "Worship of termite mounds and the deadly snakes they harbor is still common in India today and is probably pre-Vedic. The Śatapatha Brāhmaṇa acknowledges a ritual significance to the anthill as a creative manifestation of the earth upon which offerings may be laid and whose ants were divine (2.6.2.17, 6.3.3.5, 14.1.2.10). In Bṛhadāraṇyaka Upaniṣad 4.4.7, Yājñavalkya compares a dead body bereft of soul to the lifeless slough of a snake on an anthill. | While anthills don’t “fume” and “flame”, large termite mounds leverage the temperature differential of day and night to create convection flows that regulate temperature and flush carbon dioxide. ", - "mn23:2.3": "The sword is taken up, a symbol whose roots lie in the discovery of metal smelting and the power this grants to the one who wields the sword. But the phrase has a double meaning, for _sattha_ means both “sword” and “sacred treatise”, while _abhikkhaṇa_ means both “dig” (_abhi_ + _√khaṇ_) and “see” (_abhi_ + _√ikkh_; this sense not in Pali, but cf. Vedic _abhikhyā_). Thus, having entered the Dark Wood, he is urged to use the wisdom of scripture in order to see. ", - "mn23:2.4": "_Laṅgi_ occurs only here, and is glossed by the commentary with _paligha_ (“obstacle”). Such an obscure term must have been selected for a play on words. Sanskrit _lagna_ has the primary sense “to stick, adhere”, while also having a sense of the beginning or coming into contact with something. In modern languages such as Hindi, Marathi, or Kannada it has taken on the sense of “marriage”, and perhaps here we see an anticipation of this. If we are on the right track, the _laṅgi_ would be the initial challenge for a mendicant seeker, namely their attachment to family. This would explain why it is the first obstacle. ", - "mn23:2.9": "The male Indian bullfrog possesses a pair of prominent dark-blue vocal sacs that puff up and down as it croaks, hence the Pali name _uddhumāyika_ (“puffer”). | Rig Veda 7.10 is addressed to frogs, who lie fallow in the dry but spring to life in the rains, filling the countryside with their amorous croaks, like the brahmin priests reciting their verses and passing them down to students. ", - "mn23:2.14": "Rig Veda 10.88.15 speaks of the two paths of gods and mortals (_devānām uta martyānām_), later formalized as the path of the forefathers (_pitṛyāna_) leading to rebirth and that of the gods (_devayāna_) leading to liberation. This corresponds to the twofold choice of the young Siddhattha: to stay at home or to go forth. ", - "mn23:2.19": "_Caṅgavāra_ is a filter through which, according to [ja525:29.2](), water drips away like the brief days of our lives. The commentaries say that such alkaline (_khāra_) filters were used by laundrymen. This refers to the traditional method of creating lye (a soap precursor) for washing, where a barrel is filled with wood ash through which water is passed. No matter how many pots of water are poured in, the commentary adds, it keeps dripping. ", + "mn23:2.3": "The sword is taken up, a symbol whose roots lie in the discovery of metal smelting and the power this grants to the one who wields the sword. But the phrase has a double meaning, for sattha means both “sword” and “sacred treatise”, while abhikkhaṇa means both “dig” (abhi + √khaṇ) and “see” (abhi + √ikkh; this sense not in Pali, but cf. Vedic abhikhyā). Thus, having entered the Dark Wood, he is urged to use the wisdom of scripture in order to see. ", + "mn23:2.4": "Laṅgi occurs only here, and is glossed by the commentary with paligha (“obstacle”). Such an obscure term must have been selected for a play on words. Sanskrit lagna has the primary sense “to stick, adhere”, while also having a sense of the beginning or coming into contact with something. In modern languages such as Hindi, Marathi, or Kannada it has taken on the sense of “marriage”, and perhaps here we see an anticipation of this. If we are on the right track, the laṅgi would be the initial challenge for a mendicant seeker, namely their attachment to family. This would explain why it is the first obstacle. ", + "mn23:2.9": "The male Indian bullfrog possesses a pair of prominent dark-blue vocal sacs that puff up and down as it croaks, hence the Pali name uddhumāyika (“puffer”). | Rig Veda 7.10 is addressed to frogs, who lie fallow in the dry but spring to life in the rains, filling the countryside with their amorous croaks, like the brahmin priests reciting their verses and passing them down to students. ", + "mn23:2.14": "Rig Veda 10.88.15 speaks of the two paths of gods and mortals (devānām uta martyānām), later formalized as the path of the forefathers (pitṛyāna) leading to rebirth and that of the gods (devayāna) leading to liberation. This corresponds to the twofold choice of the young Siddhattha: to stay at home or to go forth. ", + "mn23:2.19": "Caṅgavāra is a filter through which, according to Ja 525:29.2, water drips away like the brief days of our lives. The commentaries say that such alkaline (khāra) filters were used by laundrymen. This refers to the traditional method of creating lye (a soap precursor) for washing, where a barrel is filled with wood ash through which water is passed. No matter how many pots of water are poured in, the commentary adds, it keeps dripping. ", "mn23:2.24": "As described in Śatapatha Brāhmaṇa 7.5.1, a tortoise was placed on the altar to represent the primordial powers of creation: the sap of life, the sun, the breath, and the act of creation itself. Its lower and upper shells and its body in-between correspond to the three worlds: the earth, the heavens, and the midspace. It therefore connotes the ancient, endless movement of life. ", - "mn23:2.29": "In this brutal simile, _asi_ is a knife and _sūna_ is a place where animals are slaughtered, either a slaughterhouse or, as here, an implement for the slaughter. [mnd1:23.18]() says this phrase has the meaning of “chopping” (_adhikuṭṭanaṭṭhena_). Compare with _asiṁ sūnāṁ_ in the violent, sexually graphic hymn at Rig Veda 10.86.18c. Vedic _sūna_ was a (sewn) “basket” for carrying the flesh of a slaughtered beast (see also Rig Veda 1.161.10), a sense that developed to “chopping block” and “slaughterhouse”. Jamison and Brereton read the Vedic passage as an analogy for the horse sacrifice, at the climax of which the queen has vulgar and very public sex with the dead horse. This cements in the most explicit way possible the oneness of sexual potency with the cycle of life and death. ", + "mn23:2.29": "In this brutal simile, asi is a knife and sūna is a place where animals are slaughtered, either a slaughterhouse or, as here, an implement for the slaughter. Mnd 1:23.18 says this phrase has the meaning of “chopping” (adhikuṭṭanaṭṭhena). Compare with asiṁ sūnāṁ in the violent, sexually graphic hymn at Rig Veda 10.86.18c. Vedic sūna was a (sewn) “basket” for carrying the flesh of a slaughtered beast (see also Rig Veda 1.161.10), a sense that developed to “chopping block” and “slaughterhouse”. Jamison and Brereton read the Vedic passage as an analogy for the horse sacrifice, at the climax of which the queen has vulgar and very public sex with the dead horse. This cements in the most explicit way possible the oneness of sexual potency with the cycle of life and death. ", "mn23:2.32": "", - "mn23:2.34": "Another simile shared with [mn22:3.10](). A _maṁsapesi_ is small enough to be grabbed by a crow ([mn54:16.1]()), or to quickly disintegrate on a stove ([an7.74:7.1]()), thus is a “scrap of meat” rather than a substantial piece. It emphasizes the meanness and poverty of mortal life, our desires and attachments bound up with this transient “scrap of meat” we call a body. ", - "mn23:2.39": "_Nāga_ here means both a cobra—the literal snake that lives underneath an anthill—and the serpent of mysterious power that is analogous to an arahant, the “spiritual giant”. ", + "mn23:2.34": "Another simile shared with MN 22:3.10. A maṁsapesi is small enough to be grabbed by a crow (MN 54:16.1), or to quickly disintegrate on a stove (AN 7.74:7.1), thus is a “scrap of meat” rather than a substantial piece. It emphasizes the meanness and poverty of mortal life, our desires and attachments bound up with this transient “scrap of meat” we call a body. ", + "mn23:2.39": "Nāga here means both a cobra—the literal snake that lives underneath an anthill—and the serpent of mysterious power that is analogous to an arahant, the “spiritual giant”. ", "mn23:2.44": "This is, of course, a direct slight on the brahmins who prided themselves on finding explanations for the most obscure and puzzling passages. ", "mn23:4.1": "Just as a termite mound is created by activity driven by eating and excreting, so this body is created from within by food. Also, the body, like a termite mound, is home to countless small creatures. ", "mn23:4.2": "Apparently stressing oneself at night over work is not a modern phenomenon. ", "mn23:4.4": "", - "mn23:4.13": "The bullfrog (_uddhumāyika_) evokes those renunciates who become puffed up (_uddhata_) and argumentative over doctrines (eg. [thag17.1:11.1]()). ", - "mn23:4.19": "The commentary says that, just as water continually drips through such a filter, the mind of someone beset by the five hindrances cannot stay fixed internally on what is wholesome. This contrasts with the mind in absorption, which is illustrated with similes of water that emphasize stillness and containment ([dn2:76.1](), etc.). ", - "mn23:4.23": "The five aggregates are the tortoise’s five limbs, with consciousness as the head. The aggregates represent the changing world of conditions driven by karma, just as the tortoise is the creative force and life of the three worlds. In samādhi, the senses are withdrawn like a tortoise’s limbs ([sn35.240:1.4]()). ", + "mn23:4.13": "The bullfrog (uddhumāyika) evokes those renunciates who become puffed up (uddhata) and argumentative over doctrines (eg. Thag 17.1:11.1). ", + "mn23:4.19": "The commentary says that, just as water continually drips through such a filter, the mind of someone beset by the five hindrances cannot stay fixed internally on what is wholesome. This contrasts with the mind in absorption, which is illustrated with similes of water that emphasize stillness and containment (DN 2:76.1, etc.). ", + "mn23:4.23": "The five aggregates are the tortoise’s five limbs, with consciousness as the head. The aggregates represent the changing world of conditions driven by karma, just as the tortoise is the creative force and life of the three worlds. In samādhi, the senses are withdrawn like a tortoise’s limbs (SN 35.240:1.4). ", "mn23:4.27": "The senses work because the sense stimulus smashes into the sense organ, like a knife on a chopping block. We seek pleasurable sensations to mask the inherently turbulent nature of sense experience. ", "mn23:4.28": "" } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn24_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn24_comment-en-sujato.json index 13f785afb4e0..47c448b26e88 100644 --- a/comment/en/sujato/sutta/mn/mn24_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn24_comment-en-sujato.json @@ -1,24 +1,24 @@ { - "mn24:2.1": "The commentary says _jātibhūmi_ means the Buddha’s native land, but the word occurs at [an6.54](), [pli-tv-pvr14:2.1](), [ja537:26.1](), and [ja546:43.1](), where it always means “one’s native land”. Given that Puṇṇa, the most famous teacher of their land, was unknown by Sāriputta, it seems likely that it was somewhat remote. One of the Chinese parallels (MA 9) describes him as of light skin and prominent nose, a description that might befit someone from the north-west of India. ", - "mn24:2.4": "Although said to be the foremost Dhamma speaker ([an1.196:1.1](), see [sn14.15:2.14]()), few of his teachings are recorded. At [sn22.83](), Ānanda attributes his initial breakthrough to Puṇṇa, while a single verse is attributed to him at [thag1.4](). | Puṇṇa was evidently from the same maternal clan as Aṅgulimāla ([mn86:12.12]()). This name does not seem to occur in Sanskrit texts, but Mahāvastu 3.377 spells it as Maitrāyaṇī, a name shared with the Maitrāyaṇī Saṁhitā, the oldest ritual text of the Black Yajurveda. ", + "mn24:2.1": "The commentary says jātibhūmi means the Buddha’s native land, but the word occurs at AN 6.54, Pli Tv Pvr 14:2.1, Ja 537:26.1, and Ja 546:43.1, where it always means “one’s native land”. Given that Puṇṇa, the most famous teacher of their land, was unknown by Sāriputta, it seems likely that it was somewhat remote. One of the Chinese parallels (MA 9) describes him as of light skin and prominent nose, a description that might befit someone from the north-west of India. ", + "mn24:2.4": "Although said to be the foremost Dhamma speaker (AN 1.196:1.1, see SN 14.15:2.14), few of his teachings are recorded. At SN 22.83, Ānanda attributes his initial breakthrough to Puṇṇa, while a single verse is attributed to him at Thag 1.4. | Puṇṇa was evidently from the same maternal clan as Aṅgulimāla (MN 86:12.12). This name does not seem to occur in Sanskrit texts, but Mahāvastu 3.377 spells it as Maitrāyaṇī, a name shared with the Maitrāyaṇī Saṁhitā, the oldest ritual text of the Black Yajurveda. ", "mn24:3.3": "", - "mn24:7.1": "While similar actions are found elsewhere, they are not said to be done “quickly” (_taramānarūpo_). Sāriputta’s urgency here reinforces the impression that Puṇṇa lived somewhere distant and visited the central regions only occasionally. ", - "mn24:8.2": "The following seven “purifications” became one of the primary textual sources for the commentarial system of “insight knowledges” (_vipassanañāṇa_) that became central to later Theravada meditation. It would be a mistake, however, to interpret this sutta in light of the insight knowledges, which were developed over a thousand years. ", + "mn24:7.1": "While similar actions are found elsewhere, they are not said to be done “quickly” (taramānarūpo). Sāriputta’s urgency here reinforces the impression that Puṇṇa lived somewhere distant and visited the central regions only occasionally. ", + "mn24:8.2": "The following seven “purifications” became one of the primary textual sources for the commentarial system of “insight knowledges” (vipassanañāṇa) that became central to later Theravada meditation. It would be a mistake, however, to interpret this sutta in light of the insight knowledges, which were developed over a thousand years. ", "mn24:9.1": "Puṇṇa was a stranger, so Sāriputta begins by establishing common ground before asking a series of questions to which he expects a negative answer. ", - "mn24:9.3": "The questions are framed in an unusual paired syntax: _kiṁ nu kho, āvuso_ alternates with _kiṁ panāvuso_. ", - "mn24:9.5": "“Purification of mind” is the development of absorption to abandon the hindrances ([an4.194:4.1]()). ", - "mn24:9.7": "“Purified view” is the right view of the stream-enterer who has seen the four noble truths ([an4.194:5.1]()) and rejected the fetter of views of a self (sakkāyadiṭṭhi_). | Likewise, the five items from here down to “knowledge and vision” all refer to stream-entry. This sutta departs from other early presentations in presenting these as a sequence, whereas normally they are different facets of the experience of stream-entry. ", - "mn24:9.9": "Doubt is one of the fetters overcome by the stream-enterer (eg. [mn64:6.4]()), since they have the confidence born of direct experience of the four noble truths. | At [ud5.7]() “purification through overcoming doubt” is said to be achieved by the practice of _jhāna_. ", - "mn24:9.11": "From their own experience, a stream-enterer knows what leads to the goal and what does not, hence they give up the fetter of “misapprehension of precepts and observances”. | For _maggāmagga_, see the debate between brahmin students at [dn13:3.1](), which shows that this term is not unique to Buddhism. There is, however, no evidence that the sequence of purifications is found outside of Buddhism. ", - "mn24:9.13": "A stream-enterer not only understands what the correct path is, they have actually practiced it ([sn55.5:3.3]()). ", - "mn24:9.15": "This is the vision of the four noble truths at stream-entry ([sn25.1:2.4]()). ", + "mn24:9.3": "The questions are framed in an unusual paired syntax: kiṁ nu kho, āvuso alternates with kiṁ panāvuso. ", + "mn24:9.5": "“Purification of mind” is the development of absorption to abandon the hindrances (AN 4.194:4.1). ", + "mn24:9.7": "“Purified view” is the right view of the stream-enterer who has seen the four noble truths (AN 4.194:5.1) and rejected the fetter of views of a self (sakkāyadiṭṭhi_). | Likewise, the five items from here down to “knowledge and vision” all refer to stream-entry. This sutta departs from other early presentations in presenting these as a sequence, whereas normally they are different facets of the experience of stream-entry. ", + "mn24:9.9": "Doubt is one of the fetters overcome by the stream-enterer (eg. MN 64:6.4), since they have the confidence born of direct experience of the four noble truths. | At Ud 5.7 “purification through overcoming doubt” is said to be achieved by the practice of jhāna. ", + "mn24:9.11": "From their own experience, a stream-enterer knows what leads to the goal and what does not, hence they give up the fetter of “misapprehension of precepts and observances”. | For maggāmagga, see the debate between brahmin students at DN 13:3.1, which shows that this term is not unique to Buddhism. There is, however, no evidence that the sequence of purifications is found outside of Buddhism. ", + "mn24:9.13": "A stream-enterer not only understands what the correct path is, they have actually practiced it (SN 55.5:3.3). ", + "mn24:9.15": "This is the vision of the four noble truths at stream-entry (SN 25.1:2.4). ", "mn24:10.9": "In other words, for arahantship not stream-entry. ", "mn24:11.15": "", - "mn24:13.1": "Compare the simile of the raft at [mn22:13.1](). ", + "mn24:13.1": "Compare the simile of the raft at MN 22:13.1. ", "mn24:13.8": "That is to say, the goal is not the same as the path, but it cannot be attained without the path. ", - "mn24:14.4": "_Rathavinīta_, which lends the sutta its title, is explained by the commentary as “seven chariots with horses at the ready”, where _vinīta_ has its usual sense of “trained, readied”. While the series of chariots forms a relay, the word _vinīta_ does not mean “relay”. The term and the simile are unique to this sutta. ", + "mn24:14.4": "Rathavinīta, which lends the sutta its title, is explained by the commentary as “seven chariots with horses at the ready”, where vinīta has its usual sense of “trained, readied”. While the series of chariots forms a relay, the word vinīta does not mean “relay”. The term and the simile are unique to this sutta. ", "mn24:16.9": "“A roll of cloth” (_celaṇḍuka) is a unique term, and these are unique words of praise. ", - "mn24:17.5": "“Fit to be compared with the Teacher” (_satthukappa_) is another term that is unique in early Pali. ", - "mn24:17.9": "“Point by point” (_anumassa anumassa_), found several times above, is yet another phrasing unique to this sutta. | This sutta has several features that, taken together, indicate that it is later than the bulk of the four nikāyas: many unique phrases; the hints that Puṇṇa is from a distant land; and most of all, the doctrine. The text here takes the set of four purifications at [an4.194]() and expands “view” into five to make the seven of the current sutta. Now, AN 4.194 lacks any mention of where the Buddha was at the time and hence was likely taught by Ānanda after the Buddha’s death. Then the set is expanded to nine (plus wisdom and freedom) at [dn34:2.2.6](), one of the latest suttas in the nikāyas. Most importantly, the five items pertaining to stream-entry are presented here as a linear sequence, anticipating the detailed analysis of stages of insight in later Theravada. Thus not only are the associated suttas late, this sutta is developed further than them. ", - "mn24:17.13": "See [mn5:33.4](). " + "mn24:17.5": "“Fit to be compared with the Teacher” (satthukappa) is another term that is unique in early Pali. ", + "mn24:17.9": "“Point by point” (anumassa anumassa), found several times above, is yet another phrasing unique to this sutta. | This sutta has several features that, taken together, indicate that it is later than the bulk of the four nikāyas: many unique phrases; the hints that Puṇṇa is from a distant land; and most of all, the doctrine. The text here takes the set of four purifications at AN 4.194 and expands “view” into five to make the seven of the current sutta. Now, AN 4.194 lacks any mention of where the Buddha was at the time and hence was likely taught by Ānanda after the Buddha’s death. Then the set is expanded to nine (plus wisdom and freedom) at DN 34:2.2.6, one of the latest suttas in the nikāyas. Most importantly, the five items pertaining to stream-entry are presented here as a linear sequence, anticipating the detailed analysis of stages of insight in later Theravada. Thus not only are the associated suttas late, this sutta is developed further than them. ", + "mn24:17.13": "See MN 5:33.4. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn25_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn25_comment-en-sujato.json index 4622621c6bcb..c43f66d4bdc6 100644 --- a/comment/en/sujato/sutta/mn/mn25_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn25_comment-en-sujato.json @@ -1,13 +1,13 @@ { "mn25:1.2": "", - "mn25:2.1": "“Sower sows seed” renders the triplicated expression _nevāpiko nivāpaṁ nivapati_. The root sense of _vap_ is to “cast down” or “sow” seed; it is also used of offerings for the ancestors in the _śrāddha_ ceremony. It is tempting to translate this phrase as a “trapper” who lays “bait”. But the aim of the “sower” is simply to grow a crop, and to do this they need to keep the deer out. That is the guile of the story: they appear harmless. | For an amicable solution to this problem, see the conclusion to the Rurumigarāja Jātaka ([ja482]()) | _Migajāta_ (“deer”) might be better translated as “wild animals” here. ", - "mn25:5.20": "The repeated _nāma_ is strongly emphatic. | _Parajana_ sometimes means “stranger” ([mil6.3.1:13.2]()), but the commentary here glosses it as _yakkha_, and a _yakkha_ named Parajana makes an appearance in ([mn31:21.1]()). Presumably it has a sense not dissimilar to _amanussa_, “non-human”. Compare the _itarajanā_ of Atharvaveda Saṁhita 8.10.28a. ", - "mn25:5.22": "_Vākarā_ (variant _vāgurā_, which is also the Sanskrit form) is a net or snare, which here is staked out on sticks. The deer would have to leap over it, revealing their position. | _Gāha_ here is from _√gāh_ (“deep place, hidey-hole”) rather than _√gah_ (“take”). ", + "mn25:2.1": "“Sower sows seed” renders the triplicated expression nevāpiko nivāpaṁ nivapati. The root sense of vap is to “cast down” or “sow” seed; it is also used of offerings for the ancestors in the śrāddha ceremony. It is tempting to translate this phrase as a “trapper” who lays “bait”. But the aim of the “sower” is simply to grow a crop, and to do this they need to keep the deer out. That is the guile of the story: they appear harmless. | For an amicable solution to this problem, see the conclusion to the Rurumigarāja Jātaka (Ja 482) | Migajāta (“deer”) might be better translated as “wild animals” here. ", + "mn25:5.20": "The repeated nāma is strongly emphatic. | Parajana sometimes means “stranger” (Mil 6.3.1:13.2), but the commentary here glosses it as yakkha, and a yakkha named Parajana makes an appearance in (MN 31:21.1). Presumably it has a sense not dissimilar to amanussa, “non-human”. Compare the itarajanā of Atharvaveda Saṁhita 8.10.28a. ", + "mn25:5.22": "Vākarā (variant vāgurā, which is also the Sanskrit form) is a net or snare, which here is staked out on sticks. The deer would have to leap over it, revealing their position. | Gāha here is from √gāh (“deep place, hidey-hole”) rather than √gah (“take”). ", "mn25:9.5": "Following this the Mahāsaṅgīti edition has a ghost sentence, formed by adding the first part of the subsequent sentence with the second part of the previous. It is absent from the PTS text. ", "mn25:9.6": "", - "mn25:9.11": "“Heart’s release” (_cetovimutti_) is a term for the meditative absorptions, which are listed below. | While these meditators did indeed escape Māra for a while, from the point of view of the eightfold path, they were neglecting right livelihood. A Buddhist mendicant relies on alms, which not only ensures adequate nutrition, but helps build community and spread the Dhamma. | For the dependency of absorption on food, see also the Buddha’s account of his own practice before awakening ([mn36:33.2]()). ", - "mn25:10.20": "This group failed to develop right view. For more on these speculative views, see [mn63]() and [mn72](). ", + "mn25:9.11": "“Heart’s release” (cetovimutti) is a term for the meditative absorptions, which are listed below. | While these meditators did indeed escape Māra for a while, from the point of view of the eightfold path, they were neglecting right livelihood. A Buddhist mendicant relies on alms, which not only ensures adequate nutrition, but helps build community and spread the Dhamma. | For the dependency of absorption on food, see also the Buddha’s account of his own practice before awakening (MN 36:33.2). ", + "mn25:10.20": "This group failed to develop right view. For more on these speculative views, see MN 63 and MN 72. ", "mn25:12.2": "Here the text shifts from “ascetics and brahmins”—that is, any kind of religious practitioner—to “mendicants”, who were Buddhist alms-gatherers. Having learned the importance of right livelihood and right view, they are now practicing absorption as part of the noble eightfold path. ", "mn25:12.3": "", - "mn25:20.1": "The “cessation of perception and feeling” (_saññāvedayitanirodha_) is a culminating meditation state of supreme subtlety that leads directly to awakening. The state itself, like all meditation states, is temporary, but afterwards the defilements are gone forever. This liberating insight is the consequence of the balanced development of all eight factors of the path. " + "mn25:20.1": "The “cessation of perception and feeling” (saññāvedayitanirodha) is a culminating meditation state of supreme subtlety that leads directly to awakening. The state itself, like all meditation states, is temporary, but afterwards the defilements are gone forever. This liberating insight is the consequence of the balanced development of all eight factors of the path. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn26_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn26_comment-en-sujato.json index 5e49d09eb259..1795371c17b0 100644 --- a/comment/en/sujato/sutta/mn/mn26_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn26_comment-en-sujato.json @@ -1,68 +1,68 @@ { - "mn26:1.1": "This discourse is known in Pali manuscripts and commentaries either as “The Noble Quest” or “The Pile of Snares”, whereas the Chinese parallel at MA 204 is titled “The Discourse at Rāma’s Hermitage”. It is one of several discourses in the Majjhima that include a partial account of Siddhattha’s practice before awakening, an account that became one of the key events in the Buddha’s biography. This particular version focuses on his experience with Brahmanical teachers, while [mn36](), [mn85](), and [mn100]() include a long passage detailing his Jain-like fervent austerities. ", - "mn26:2.3": "Why was the Buddha reluctant to teach? This is puzzling because where we find this trope elsewhere there is a clear reason: at [an7.52:1.3]() the Buddha was making one of his rare visits to Campā, while at [sn22.81:3.5]() he had left the squabbling Sangha for the seclusion of the forest. Here, in the central teaching location of Sāvatthī, there is no such reason. Rather, the events are best understood as narrative foreshadowing. His reluctance requires an intervention by others, and when the teaching finally takes place it is not in a Buddhist monastery but on Brahmanical grounds. The story goes on to tell how, after his awakening, he was reluctant to teach until the intervention of Brahmā ([mn26:19.1]()). This narrative mirroring creates a hidden link (_sandhi_) that frames the awakening in a Brahmanical context. The very obscurity of the connection is the point, for “the gods love hidden things”. The theme of reluctance is extended further to the reluctance of the five mendicants to receive the Buddha. It draws on the precedent of Yājñavalkya’s reluctance to teach Janaka (Bṛhadāraṇyaka Upaniṣad 4.3.1). ", - "mn26:2.5": "Rammaka appears only here, and the commentary offers no information. His name presumably signifies that he was a follower of the teacher Rāma who appears below. This complements [an3.126:3.3](), where the Buddha stays in the hermitage of Bharaṇḍu the Kālāma, who was apparently a student of Āḷāra Kālāma. ", - "mn26:3.1": "The narrative sequence from the Buddha returning from alms round to coming out from his bath is also found at [an6.43:1.3](). There, there is a clear justification for the story, as the discourse concerns a royal elephant parade seen after bathing. Here, once more, the purpose is implicit: a brahmanical student must bathe before any ritual. ", - "mn26:4.2": "Here (and at [mn92:4.1]()) a “hermitage” (_assama_, “ashram”) is a sizable building suitable for gatherings, whereas at [sn11.9:1.4]() it is a gated compound with leaf huts. It is normally used for Brahmanical places. ", - "mn26:4.4": "As at [an9.4:1.4](). ", - "mn26:4.13": "“Noble silence” is narrowly defined as the second absorption ([sn21.1]()). ", - "mn26:5.1": "The Buddha picks up from the fact that the mendicants were talking about him, but continues in a depersonalized manner. | The substance of this passage is taught more briefly at [an4.255](). ", - "mn26:5.2": "These opposing quests (or “searches”, _pariyesanā_) respond to Bṛhadāraṇyaka Upaniṣad 4.4.22, which we have already noted as a source for the phrase _so attā so loko_ ([mn22:15.10]()). It says that the wise ones of old, renouncing the search for sons, for wealth, and for the heavenly worlds, lived the mendicant’s life (_putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikśācaryaṃ caranti_). The inner self sought by the brahmins is described as unborn, made of consciousness, undecaying, unattached, and unaffected by karma; knowing it one becomes a sage. ", + "mn26:1.1": "This discourse is known in Pali manuscripts and commentaries either as “The Noble Quest” or “The Pile of Snares”, whereas the Chinese parallel at MA 204 is titled “The Discourse at Rāma’s Hermitage”. It is one of several discourses in the Majjhima that include a partial account of Siddhattha’s practice before awakening, an account that became one of the key events in the Buddha’s biography. This particular version focuses on his experience with Brahmanical teachers, while MN 36, MN 85, and MN 100 include a long passage detailing his Jain-like fervent austerities. ", + "mn26:2.3": "Why was the Buddha reluctant to teach? This is puzzling because where we find this trope elsewhere there is a clear reason: at AN 7.52:1.3 the Buddha was making one of his rare visits to Campā, while at SN 22.81:3.5 he had left the squabbling Sangha for the seclusion of the forest. Here, in the central teaching location of Sāvatthī, there is no such reason. Rather, the events are best understood as narrative foreshadowing. His reluctance requires an intervention by others, and when the teaching finally takes place it is not in a Buddhist monastery but on Brahmanical grounds. The story goes on to tell how, after his awakening, he was reluctant to teach until the intervention of Brahmā (MN 26:19.1). This narrative mirroring creates a hidden link (sandhi) that frames the awakening in a Brahmanical context. The very obscurity of the connection is the point, for “the gods love hidden things”. The theme of reluctance is extended further to the reluctance of the five mendicants to receive the Buddha. It draws on the precedent of Yājñavalkya’s reluctance to teach Janaka (Bṛhadāraṇyaka Upaniṣad 4.3.1). ", + "mn26:2.5": "Rammaka appears only here, and the commentary offers no information. His name presumably signifies that he was a follower of the teacher Rāma who appears below. This complements AN 3.126:3.3, where the Buddha stays in the hermitage of Bharaṇḍu the Kālāma, who was apparently a student of Āḷāra Kālāma. ", + "mn26:3.1": "The narrative sequence from the Buddha returning from alms round to coming out from his bath is also found at AN 6.43:1.3. There, there is a clear justification for the story, as the discourse concerns a royal elephant parade seen after bathing. Here, once more, the purpose is implicit: a brahmanical student must bathe before any ritual. ", + "mn26:4.2": "Here (and at MN 92:4.1) a “hermitage” (assama, “ashram”) is a sizable building suitable for gatherings, whereas at SN 11.9:1.4 it is a gated compound with leaf huts. It is normally used for Brahmanical places. ", + "mn26:4.4": "As at AN 9.4:1.4. ", + "mn26:4.13": "“Noble silence” is narrowly defined as the second absorption (SN 21.1). ", + "mn26:5.1": "The Buddha picks up from the fact that the mendicants were talking about him, but continues in a depersonalized manner. | The substance of this passage is taught more briefly at AN 4.255. ", + "mn26:5.2": "These opposing quests (or “searches”, pariyesanā) respond to Bṛhadāraṇyaka Upaniṣad 4.4.22, which we have already noted as a source for the phrase so attā so loko (MN 22:15.10). It says that the wise ones of old, renouncing the search for sons, for wealth, and for the heavenly worlds, lived the mendicant’s life (putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikśācaryaṃ caranti). The inner self sought by the brahmins is described as unborn, made of consciousness, undecaying, unattached, and unaffected by karma; knowing it one becomes a sage. ", "mn26:6.1": "The Pali includes “gold and money” among those things subject to birth, old age, and defilement. The Chinese parallel MA 204 (T i 776a7; cf. T 765 at T xvii 679b23) does not mention “birth” but says money and jewelry are subject to old age, defilement, etc. Elsewhere in the suttas, rebirth, old age, and defilement are qualities of sentient beings, not inanimate objects, so this might be a textual corruption. Nonetheless, the commentary offers explanations for why gold and money are included under these specific categories and not the rest, and this, together with the Chinese text, shows that if it is a corruption it is an old one. I give the commentarial explanations. ", - "mn26:6.2": "Gold and money are subject to “birth” because they are produced by heat (_utusamuṭṭhāna_). | The word for “gold” here, one of several in Pali, is _jātarūpa_, literally “born form”, i.e. that which is naturally beautiful. In Bṛhadāraṇyaka Upaniṣad 6.4.25, a newborn infant is to be fed mixed curd, honey, and ghee with a piece of _jātarūpa_, thus placing “golden” Vedic speech in him. This rare early instance of _jātarūpa_ shows that it had a felt connection with the idea of birth. Perhaps this connection prompted its inclusion here. From that, “money” (_rajata_) was brought in as the two form a stock phrase, and they were then applied elsewhere in the list. ", + "mn26:6.2": "Gold and money are subject to “birth” because they are produced by heat (utusamuṭṭhāna). | The word for “gold” here, one of several in Pali, is jātarūpa, literally “born form”, i.e. that which is naturally beautiful. In Bṛhadāraṇyaka Upaniṣad 6.4.25, a newborn infant is to be fed mixed curd, honey, and ghee with a piece of jātarūpa, thus placing “golden” Vedic speech in him. This rare early instance of jātarūpa shows that it had a felt connection with the idea of birth. Perhaps this connection prompted its inclusion here. From that, “money” (rajata) was brought in as the two form a stock phrase, and they were then applied elsewhere in the list. ", "mn26:7.2": "Gold and money grow old due to rust or grime. ", "mn26:11.2": "Gold and money are liable to corruption by iron, etc. ", "mn26:14.1": "This contrasts with the legend that he slipped away in the dead of night. ", - "mn26:15.1": "“To discover what is skillful” (_kiṅkusalagavesī_) might also be translated, “seeking to answer the question, ‘what is good?’.” At this point he did not know the path so he sought an answer from the best teachers of his day. | At [mn102:25.1](), the “supreme state of sublime peace” (_santivarapada_) is said to be “liberation without grasping” (_anupādāvimokkha_). | Āḷāra Kālāma was a senior teacher in the contemplative and renunciate tradition of the Upaniṣads that harks back to Yājñavalkya. His meditative prowess is praised by his student Pukkusa the Mallian at [dn16:4.26.1](), but is seen to be inferior to the Buddha’s. At [an3.126:6.2]() an apparent former student of Āḷāra advocates that teachers who teach full understanding of different things are nonetheless leading to the same goal. Thus in line with Upaniṣadic philosophy, Āḷāra saw the apparent diversity of phenomena as partial manifestations of the immanent cosmic divinity. ", - "mn26:15.2": "Śatapatha Brāhmaṇa 11.5.4.1 sets out the procedure (_upanayana_) for undertaking _brahmacarya_ (“spiritual life”) according to Yājñavalkya. The student says, “I have come for _brahmacarya_” or “Let me be a _brahmacāri_”. The teacher responds by asking, “What is your name” (_ko nāmāsīti_); the same phrase is used in the Buddhist ordination procedure at [pli-tv-kd1:76.1.15](), _kiṁnāmosi_). But whereas in Buddhism this is merely a personal identification, for the brahmins this naming signifies a mystical identity with the creator Prajāpati, who is _ka_. ", - "mn26:15.4": "Āḷāra Kālāma calls his student _āyasmā_ (Sanskrit _āyuṣmant_), an honorific that in the Śatapatha Brāhmaṇa is reserved for the god Agni (13.8.4.8 f.). By this he indicates the student’s divine status. | Compare with the first phrase used by the Buddha to ordain his students, “Come, mendicant” (_ehi bhikkhu_, [pli-tv-kd1:6.32.3]()). ", - "mn26:15.5": "“Their own tradition” (_sakaṁ ācariyakaṁ_), literally “what belongs to their own teacher” (_ācariya_, Sanskrit _ācarya_). In the Brahmanical initiation, having accepted the student, the brahmin takes him by the hand and says, “Agni is your teacher, I am your teacher” (Śatapatha Brāhmaṇa 11.5.4.2). This claims both the universal authority of the divine lineage as well as the personal lineage of that teacher. | “Their own insight” (_sayaṁ abhiññā_); Śatapatha Brāhmaṇa repeatedly emphasizes that the benefits of initiation are for “one who knows this” (_ya evaṁ veda_, 11.5.4.2, etc.). ", - "mn26:15.6": "The text does not specify the scripture that he learned, but it must have been Brahmanical, for they were the only scriptures known. Śatapatha Brāhmaṇa 11.5.4.13 instructs the new student to first learn the Sāvitrī, specifying the version in Gāyatrī metre (see also Bṛhadāraṇyaka Upaniṣad 5.14). The Buddha refers to this as the foremost verse ([mn92:26.2]()), and he even specifies the Gāyatrī version ([snp3.4:7.3]()). Śatapatha Brāhmaṇa 11.5.7 goes on to encourage the student in daily recitation of the four Vedas and ancillary literature. ", - "mn26:15.7": "“I spoke the doctrine of knowledge, the elder doctrine” (_ñāṇavādañca vadāmi theravādañca_). Taken together, the sense is that his personal understanding agreed with tradition. A less literal translation might be, “I spoke with knowledge and authority.” | For _ñāṇavāda_, compare such passages as [snp4.3:2.4](), “as you know, so you speak” (_yathā hi jāneyya tathā vadeyya_). In the Brāhmaṇas and Upaniṣads, knowledge refers to the hidden connections between the Vedas and the world which reveal the divinity immanent in all things. | _Thera_ (Sanskrit _sthavira_) has the senses “steady, strong” (so commentary’s _thirabhāva_) as well as “elder”, for which see Kauṣītaki Brāhmaṇa 26.2.5, where Jātūkarṇya, a teacher of old, is called _sthavira_. I take it to mean the “lasting doctrine of the ancients”. This is the oldest use of the word _theravāda_, long before it was applied to a Buddhist school. ", - "mn26:15.9": "“Faith” (or “trust”, _saddhā_, Sanskrit _śraddhā_) was regarded as a quality of the “heart” through which one gained renumeration in the form of fees for priestly services (Rig Veda 10.151.4, Bṛhadāraṇyaka Upaniṣad 3.9.21). It is like the “trust” that one would place in a bank: an investment is made in expectation of a reward. | For the syntax here, compare with _kevalaṁ vassagaṇanamattena_ at [an7.43:5.6](). ", - "mn26:15.13": "This is said to be the best of the four perceptions at ([an10.29:18.1]()). Buddhist texts portray this as a favorite meditation among brahmin contemplatives (eg. [snp5.15:2.1](), [snp5.7:2.1]()). There is no direct equivalent in Brahmanical texts, but it can be seen in light of passages such as Chāndogya Upaniṣad 6.12.1, which illustrate how divinity is too subtle for normal perception. The teacher, breaking the kernel of a seed, asked the student, ““What do you see there?’ ‘Nothing’” (_kimatra paśyasīti, na kiṃcana_). Compare the description of this state at [snp5.15:2.4](), “one sees nothing at all” (_natthi kiñcīti passato_). This is also similar to the teaching of Uddaka ([mn26:16.1]()). ", - "mn26:15.15": "The Buddha called these the five “faculties” ([sn48.10]()) or “powers” ([an5.14]()). All except “immersion” (_samādhi_) are frequently mentioned in pre-Buddhist texts, but not as a set of five. ", - "mn26:15.21": "This phrasing echoes part of the description of arahantship ([mn85:51.12]()). ", - "mn26:15.23": "Having achieved that state, Āḷāra Kālāma “declares” (_pavedeti_) it as the teacher, while the Bodhisatta “dwells” in it (_viharati_). ", - "mn26:15.30": "Almost exactly the same words were spoken by Pokkharasādi to his student Ambaṭṭha ([dn3:1.3.2]()). This connects Pokkharasādi with Āḷāra Kālāma and Uddaka Rāmaputta, suggesting that the uplifting of a talented student in this way was a regular practice of wise brahmins. ", + "mn26:15.1": "“To discover what is skillful” (kiṅkusalagavesī) might also be translated, “seeking to answer the question, ‘what is good?’.” At this point he did not know the path so he sought an answer from the best teachers of his day. | At MN 102:25.1, the “supreme state of sublime peace” (santivarapada) is said to be “liberation without grasping” (anupādāvimokkha). | Āḷāra Kālāma was a senior teacher in the contemplative and renunciate tradition of the Upaniṣads that harks back to Yājñavalkya. His meditative prowess is praised by his student Pukkusa the Mallian at DN 16:4.26.1, but is seen to be inferior to the Buddha’s. At AN 3.126:6.2 an apparent former student of Āḷāra advocates that teachers who teach full understanding of different things are nonetheless leading to the same goal. Thus in line with Upaniṣadic philosophy, Āḷāra saw the apparent diversity of phenomena as partial manifestations of the immanent cosmic divinity. ", + "mn26:15.2": "Śatapatha Brāhmaṇa 11.5.4.1 sets out the procedure (upanayana) for undertaking brahmacarya (“spiritual life”) according to Yājñavalkya. The student says, “I have come for brahmacarya” or “Let me be a brahmacāri”. The teacher responds by asking, “What is your name” (ko nāmāsīti); the same phrase is used in the Buddhist ordination procedure at Pli Tv Kd 1:76.1.15, kiṁnāmosi). But whereas in Buddhism this is merely a personal identification, for the brahmins this naming signifies a mystical identity with the creator Prajāpati, who is ka. ", + "mn26:15.4": "Āḷāra Kālāma calls his student āyasmā (Sanskrit āyuṣmant), an honorific that in the Śatapatha Brāhmaṇa is reserved for the god Agni (13.8.4.8 f.). By this he indicates the student’s divine status. | Compare with the first phrase used by the Buddha to ordain his students, “Come, mendicant” (ehi bhikkhu, Pli Tv Kd 1:6.32.3). ", + "mn26:15.5": "“Their own tradition” (sakaṁ ācariyakaṁ), literally “what belongs to their own teacher” (ācariya, Sanskrit ācarya). In the Brahmanical initiation, having accepted the student, the brahmin takes him by the hand and says, “Agni is your teacher, I am your teacher” (Śatapatha Brāhmaṇa 11.5.4.2). This claims both the universal authority of the divine lineage as well as the personal lineage of that teacher. | “Their own insight” (sayaṁ abhiññā); Śatapatha Brāhmaṇa repeatedly emphasizes that the benefits of initiation are for “one who knows this” (ya evaṁ veda, 11.5.4.2, etc.). ", + "mn26:15.6": "The text does not specify the scripture that he learned, but it must have been Brahmanical, for they were the only scriptures known. Śatapatha Brāhmaṇa 11.5.4.13 instructs the new student to first learn the Sāvitrī, specifying the version in Gāyatrī metre (see also Bṛhadāraṇyaka Upaniṣad 5.14). The Buddha refers to this as the foremost verse (MN 92:26.2), and he even specifies the Gāyatrī version (Snp 3.4:7.3). Śatapatha Brāhmaṇa 11.5.7 goes on to encourage the student in daily recitation of the four Vedas and ancillary literature. ", + "mn26:15.7": "“I spoke the doctrine of knowledge, the elder doctrine” (ñāṇavādañca vadāmi theravādañca). Taken together, the sense is that his personal understanding agreed with tradition. A less literal translation might be, “I spoke with knowledge and authority.” | For ñāṇavāda, compare such passages as Snp 4.3:2.4, “as you know, so you speak” (yathā hi jāneyya tathā vadeyya). In the Brāhmaṇas and Upaniṣads, knowledge refers to the hidden connections between the Vedas and the world which reveal the divinity immanent in all things. | Thera (Sanskrit sthavira) has the senses “steady, strong” (so commentary’s thirabhāva) as well as “elder”, for which see Kauṣītaki Brāhmaṇa 26.2.5, where Jātūkarṇya, a teacher of old, is called sthavira. I take it to mean the “lasting doctrine of the ancients”. This is the oldest use of the word theravāda, long before it was applied to a Buddhist school. ", + "mn26:15.9": "“Faith” (or “trust”, saddhā, Sanskrit śraddhā) was regarded as a quality of the “heart” through which one gained renumeration in the form of fees for priestly services (Rig Veda 10.151.4, Bṛhadāraṇyaka Upaniṣad 3.9.21). It is like the “trust” that one would place in a bank: an investment is made in expectation of a reward. | For the syntax here, compare with kevalaṁ vassagaṇanamattena at AN 7.43:5.6. ", + "mn26:15.13": "This is said to be the best of the four perceptions at (AN 10.29:18.1). Buddhist texts portray this as a favorite meditation among brahmin contemplatives (eg. Snp 5.15:2.1, Snp 5.7:2.1). There is no direct equivalent in Brahmanical texts, but it can be seen in light of passages such as Chāndogya Upaniṣad 6.12.1, which illustrate how divinity is too subtle for normal perception. The teacher, breaking the kernel of a seed, asked the student, ““What do you see there?’ ‘Nothing’” (kimatra paśyasīti, na kiṃcana). Compare the description of this state at Snp 5.15:2.4, “one sees nothing at all” (natthi kiñcīti passato). This is also similar to the teaching of Uddaka (MN 26:16.1). ", + "mn26:15.15": "The Buddha called these the five “faculties” (SN 48.10) or “powers” (AN 5.14). All except “immersion” (samādhi) are frequently mentioned in pre-Buddhist texts, but not as a set of five. ", + "mn26:15.21": "This phrasing echoes part of the description of arahantship (MN 85:51.12). ", + "mn26:15.23": "Having achieved that state, Āḷāra Kālāma “declares” (pavedeti) it as the teacher, while the Bodhisatta “dwells” in it (viharati). ", + "mn26:15.30": "Almost exactly the same words were spoken by Pokkharasādi to his student Ambaṭṭha (DN 3:1.3.2). This connects Pokkharasādi with Āḷāra Kālāma and Uddaka Rāmaputta, suggesting that the uplifting of a talented student in this way was a regular practice of wise brahmins. ", "mn26:15.32": "This invitation shows his grace and humility. ", - "mn26:15.35": "It does not fulfill the requirements of the “noble quest”. | Compare the pre-Buddhist meditation practice of Govinda ([dn19:50.9]()), Mātaṅga ([snp1.7:27.6]()), and Makhādeva ([mn83:21.7]()), which in all cases “leads to rebirth in the Brahmā realm” (_brahmalokūpapattiyā_). ", - "mn26:16.1": "Uddaka’s teachings are cited at [sn35.103:1.1]() and [dn29:16.13](). In the former, his obscure verse assumes the identity of “this” (the impersonal cosmic divinity) with himself, while the latter is a distorted reference to Bṛhadāraṇyaka Upaniṣad 1.4.7. Further, [an10.29:20.1]() implies that he taught the “ultimate purity of the spirit”. While “spirit” (_yakkha_, Sanskrit _yakṣa_) is normally a worldly deity, it is identified with the ultimate Brahman at Bṛhadāraṇyaka Upaniṣad 5.4.1 and Kena Upaniṣad 4.1. At [an4.187:4.2]() Uddaka is apparently the “ascetic Rāmaputta” who was revered by the king, criticized by some brahmins, but defended by Todeyya, a leading brahmin of Kosala often mentioned along with Pokkharasādi. ", + "mn26:15.35": "It does not fulfill the requirements of the “noble quest”. | Compare the pre-Buddhist meditation practice of Govinda (DN 19:50.9), Mātaṅga (Snp 1.7:27.6), and Makhādeva (MN 83:21.7), which in all cases “leads to rebirth in the Brahmā realm” (brahmalokūpapattiyā). ", + "mn26:16.1": "Uddaka’s teachings are cited at SN 35.103:1.1 and DN 29:16.13. In the former, his obscure verse assumes the identity of “this” (the impersonal cosmic divinity) with himself, while the latter is a distorted reference to Bṛhadāraṇyaka Upaniṣad 1.4.7. Further, AN 10.29:20.1 implies that he taught the “ultimate purity of the spirit”. While “spirit” (yakkha, Sanskrit yakṣa) is normally a worldly deity, it is identified with the ultimate Brahman at Bṛhadāraṇyaka Upaniṣad 5.4.1 and Kena Upaniṣad 4.1. At AN 4.187:4.2 Uddaka is apparently the “ascetic Rāmaputta” who was revered by the king, criticized by some brahmins, but defended by Todeyya, a leading brahmin of Kosala often mentioned along with Pokkharasādi. ", "mn26:16.2": "In contrast with Āḷāra Kālāma, here the name is omitted. ", - "mn26:16.9": "The text shifts from Rāmaputta to just Rāma, while at the same time shifting to the past tense. Uddaka was thus the (spiritual and/or biological) “son of Rāma”. This detail is preserved reliably in the different versions of the text. It seems that Rāmaputta had not personally attained the meditation he was teaching. This would also explain why, just a little below at [mn36:16.32](), he invites the Bodhisatta to lead the community rather than to share leadership like Āḷāra Kālāma. [sn35.103:1.6]() shows that he did, however, make claims to being spiritually attained. ", - "mn26:16.13": "In Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13, the sage Yājñavalkya says that the true Self is a sheer mass of “consciousness” (_vijñāna_, Pali _viññāṇa_), which is “great, endless, infinite reality”. After realizing this, he says, there is no “perception” (_saṁjñā_, Pali _saññā_). This passage seems to have sparked the conversation at [dn9:6.4](), where the Buddha goes on to speak of meditative training to refine perception. Notably, there he mentions all the jhanas and formless attainments *except* the dimension of neither perception nor non-perception, which is beyond the topic of perception under discussion. This meditative state may be related to the state with “no perception” spoken of by Yājñavalkya. However, it is not possible to literally identify such subtle meditative states on such slender evidence. The point is simply that the contemplative brahmins of the Upaniṣadic tradition of Yājñavalkya did indeed describe their highest state in terms of perception. ", + "mn26:16.9": "The text shifts from Rāmaputta to just Rāma, while at the same time shifting to the past tense. Uddaka was thus the (spiritual and/or biological) “son of Rāma”. This detail is preserved reliably in the different versions of the text. It seems that Rāmaputta had not personally attained the meditation he was teaching. This would also explain why, just a little below at MN 36:16.32, he invites the Bodhisatta to lead the community rather than to share leadership like Āḷāra Kālāma. SN 35.103:1.6 shows that he did, however, make claims to being spiritually attained. ", + "mn26:16.13": "In Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13, the sage Yājñavalkya says that the true Self is a sheer mass of “consciousness” (vijñāna, Pali viññāṇa), which is “great, endless, infinite reality”. After realizing this, he says, there is no “perception” (saṁjñā, Pali saññā). This passage seems to have sparked the conversation at DN 9:6.4, where the Buddha goes on to speak of meditative training to refine perception. Notably, there he mentions all the jhanas and formless attainments except the dimension of neither perception nor non-perception, which is beyond the topic of perception under discussion. This meditative state may be related to the state with “no perception” spoken of by Yājñavalkya. However, it is not possible to literally identify such subtle meditative states on such slender evidence. The point is simply that the contemplative brahmins of the Upaniṣadic tradition of Yājñavalkya did indeed describe their highest state in terms of perception. ", "mn26:16.30": "", - "mn26:17.1": "In modern times this is the pilgrimage site Bodhgaya in the Gaya district of Bihar. It lies by a wide river that is dry in summer but abundant in the rains. Today it is named Lilajan and in Pali Nerañjarā, although that name is not mentioned in this passage. Uruvelā, which aptly means “Broadbanks”, was a locality centered around the market town of Senānigama (“Marshalltown”). There was also a sizable hermitage nearby with matted-hair Brahmanical ascetics (_jaṭilā_) who ritually bathed in the water ([pli-tv-kd1:20.15.1]()). After teaching the five monks in Varanasi, the Buddha returned here to teach them, but there is no record of him visiting subsequently. ", + "mn26:17.1": "In modern times this is the pilgrimage site Bodhgaya in the Gaya district of Bihar. It lies by a wide river that is dry in summer but abundant in the rains. Today it is named Lilajan and in Pali Nerañjarā, although that name is not mentioned in this passage. Uruvelā, which aptly means “Broadbanks”, was a locality centered around the market town of Senānigama (“Marshalltown”). There was also a sizable hermitage nearby with matted-hair Brahmanical ascetics (jaṭilā) who ritually bathed in the water (Pli Tv Kd 1:20.15.1). After teaching the five monks in Varanasi, the Buddha returned here to teach them, but there is no record of him visiting subsequently. ", "mn26:17.2": "The Buddha’s rejection of sensual pleasures does not preclude his appreciation of nature’s beauty. | The local alms villages in Uruvelā are named in Mahāvastu 2.207 as Praskandaka, Balākalpa, Ujjaṁgala, and Jaṁgala. ", - "mn26:17.5": "_Padhāna_ means to “strive”. It is frequently used in the sense of applying oneself to meditation, but here it leads into the painful “striving” of fervent austerity ([mn36:20.7]()). ", - "mn26:18.1": "While this skips directly from his arrival in Uruvelā to his awakening, other texts describe his practice of fervent austerities here, which must have taken a considerable time ([mn36:16.7](), [mn85:15.1]()). See note on [mn26:18.1](). ", + "mn26:17.5": "Padhāna means to “strive”. It is frequently used in the sense of applying oneself to meditation, but here it leads into the painful “striving” of fervent austerity (MN 36:20.7). ", + "mn26:18.1": "While this skips directly from his arrival in Uruvelā to his awakening, other texts describe his practice of fervent austerities here, which must have taken a considerable time (MN 36:16.7, MN 85:15.1). See note on MN 26:18.1. ", "mn26:18.3": "This is the realization of arahantship. Elsewhere the Buddha goes into more detail as to the process of meditation that led to this point. ", "mn26:19.4": "The Buddha identifies the two most difficult topics in his philosophy: dependent origination and Nibbana. ", "mn26:19.6": "Up to this point, the Bodhisatta has been solely concerned with finding the answer to his quest, and only now does he think of sharing it with others. The idea that he had made an aspiration for Buddhahood in the long ago past out of a desire to help all sentient beings is not supported in early texts. ", - "mn26:20.1": "While Sahampati features prominently in the suttas, no deity of that name is found in early Brahmanical texts. He seems, however, to be the Buddhist version of Brahmā Svayambhū, the “Self-born Divinity”, to whom Yājñavalkya traces the authority of his teaching lineage (Bṛhadāraṇyaka Upaniṣad 2.6.3, 4.5.3, 6.5.4). Yājñavalkya identifies this “self-born” with the sun (Śatapatha Brāhmaṇa 1.9.3.16; see also Maitrāyaṇī Saṁhitā 4.6.6) and with Prajāpati (13.5.3.1). Explaining the origin of the soma rite of the “All-Sacrifice”, he says that Brahmā Svayambhū, while performing fervent austerities, decided to offer his self to all creatures and all creatures to his self, thus establishing lordship (_adhipatya_) over all creatures (Śatapatha Brāhmaṇa 13.7.1.1). The root _pati_ (“lord”) here establishes a linguistic link with _sahampati_. Further, in the earliest use of _svayambhū_ at Rig Veda 10.83.4, the “self-born” deity Manyu “prevails” (_sahuriḥ sahāvān_) in battle. Thus we can identify Sahampati, the “Lord Who Prevails”, with the highest divinity recognized by Yājñavalkya, who originated as victor in battle, whose physical manifestation is the sun, whose spiritual function is to imbue all creatures with divinity, and who serves as the ultimate source of authority. Meanwhile, the epithet _sayambhū_ was taken for the Buddha ([pli-tv-kd11:35.1.37]()). ", + "mn26:20.1": "While Sahampati features prominently in the suttas, no deity of that name is found in early Brahmanical texts. He seems, however, to be the Buddhist version of Brahmā Svayambhū, the “Self-born Divinity”, to whom Yājñavalkya traces the authority of his teaching lineage (Bṛhadāraṇyaka Upaniṣad 2.6.3, 4.5.3, 6.5.4). Yājñavalkya identifies this “self-born” with the sun (Śatapatha Brāhmaṇa 1.9.3.16; see also Maitrāyaṇī Saṁhitā 4.6.6) and with Prajāpati (13.5.3.1). Explaining the origin of the soma rite of the “All-Sacrifice”, he says that Brahmā Svayambhū, while performing fervent austerities, decided to offer his self to all creatures and all creatures to his self, thus establishing lordship (adhipatya) over all creatures (Śatapatha Brāhmaṇa 13.7.1.1). The root pati (“lord”) here establishes a linguistic link with sahampati. Further, in the earliest use of svayambhū at Rig Veda 10.83.4, the “self-born” deity Manyu “prevails” (sahuriḥ sahāvān) in battle. Thus we can identify Sahampati, the “Lord Who Prevails”, with the highest divinity recognized by Yājñavalkya, who originated as victor in battle, whose physical manifestation is the sun, whose spiritual function is to imbue all creatures with divinity, and who serves as the ultimate source of authority. Meanwhile, the epithet sayambhū was taken for the Buddha (Pli Tv Kd 11:35.1.37). ", "mn26:20.2": "Having surpassed the greatest of the Brahmanical contemplatives, the Buddha’s achievement is recognized by the chief Brahmanical divinity. ", "mn26:20.7": "Sahampati is the one who recognizes the potential in all beings, since it was he who imbued them with divinity. He did this to ensure dominance, but now his motive has transformed into compassion. ", "mn26:20.11": "The “impure teaching” was either that of Āḷāra Kālāma and Uddaka Rāmaputta, or the Jain-like practices of fervent austerity that the Bodhisatta had followed, although not depicted in this sutta. ", "mn26:20.12": "The “deathless” is yet another Brahmanical term transformed by the Buddha. Its Vedic meaning was “immortality”, and hence the “ambrosia” of soma through which immortality was gained. For the Buddha, as seen in the “noble quest” itself, it was the freedom from the cycles of birth, aging, and death. ", "mn26:20.20": "Here we see a verbal echo of Sahampati’s martial origins. ", - "mn26:21.2": "Here we see the sense of _indriya_ as “spiritual potential”. Originally it was the state of excited energy produced by soma that allowed Indra to manifest his full power and overcome his foes. It implicitly links back to the five spiritual qualities that the Buddha attributed to his teachers, which he later formalized as “faculties”. Here as there, the idea creates a connection between beings, a recognition of shared qualities that, when properly nurtured, can mature into awakening. ", - "mn26:21.7": "_Pamuñcantu saddhaṁ_ has long troubled translators, as the basic sense of _pamuñcantu_ is “release”. Sanskrit variants include _pramodantu_ (“celebrate”) or _praṇudantu kāṅkṣāḥ_ (“dispel doubts”). I think it is a poetic variant of _adhimuñcantu_, to “decide” or “commit” to faith. Pali commonly uses synonymous verbs to reinforce the sense of the noun. In [snp5.19](), _muttasaddho_, _pamuñcassu saddhaṁ_, and _adhimuttacittaṁ_ are all used in this sense. ", + "mn26:21.2": "Here we see the sense of indriya as “spiritual potential”. Originally it was the state of excited energy produced by soma that allowed Indra to manifest his full power and overcome his foes. It implicitly links back to the five spiritual qualities that the Buddha attributed to his teachers, which he later formalized as “faculties”. Here as there, the idea creates a connection between beings, a recognition of shared qualities that, when properly nurtured, can mature into awakening. ", + "mn26:21.7": "Pamuñcantu saddhaṁ has long troubled translators, as the basic sense of pamuñcantu is “release”. Sanskrit variants include pramodantu (“celebrate”) or praṇudantu kāṅkṣāḥ (“dispel doubts”). I think it is a poetic variant of adhimuñcantu, to “decide” or “commit” to faith. Pali commonly uses synonymous verbs to reinforce the sense of the noun. In Snp 5.19, muttasaddho, pamuñcassu saddhaṁ, and adhimuttacittaṁ are all used in this sense. ", "mn26:23.14": "While this passage is clearly heightened for dramatic effect, it is not surprising that they have passed away. It has been several years since he studied with these teachers, and they were probably elderly at the time, as perhaps hinted in their eagerness to appoint Siddhattha as heirs. ", - "mn26:24.5": "The five mendicants appear abruptly here and the reason for their behavior is only clear in light of the fuller accounts ([mn36:33.4](), [mn85:33.4](), [mn100:30.5]()). The Buddha’s praise for them is more muted than for the Brahmanical teachers, showing how he valued advanced meditation over austerities. | Note that he calls them “mendicants”, a term typically reserved for Buddhist renunciates. ", - "mn26:24.10": "Several suttas relate further details in this period (eg. [sn47.43](), [ud1.3]()–4, etc.) ", - "mn26:25.1": "For the Ājīvakas, see [mn5:31.7]() and [dn2:20.2](). Upaka is met only here; his name means “nearly there”. | The place of awakening is referred to as _bodhi_. These places are about twenty kilometers apart. ", + "mn26:24.5": "The five mendicants appear abruptly here and the reason for their behavior is only clear in light of the fuller accounts (MN 36:33.4, MN 85:33.4, MN 100:30.5). The Buddha’s praise for them is more muted than for the Brahmanical teachers, showing how he valued advanced meditation over austerities. | Note that he calls them “mendicants”, a term typically reserved for Buddhist renunciates. ", + "mn26:24.10": "Several suttas relate further details in this period (eg. SN 47.43, Ud 1.3–4, etc.) ", + "mn26:25.1": "For the Ājīvakas, see MN 5:31.7 and DN 2:20.2. Upaka is met only here; his name means “nearly there”. | The place of awakening is referred to as bodhi. These places are about twenty kilometers apart. ", "mn26:25.3": "Here “faculties” refers to visible features such as bright eyes. ", - "mn26:25.21": "_Āhañchaṁ_ is first person future singular of _āhanati_, “one beats”. ", - "mn26:25.22": "“Infinite Victor” (_anantajina_) is unknown elsewhere and may be an Ājīvaka term. It relates to the epithet _jina_ of the teacher Mahāvīra, after which his followers the Jains were named. Mahāvīra and the Ājīvaka founder Gosāla practiced together for six years, so it comes as no surprise that they shared terminology. ", - "mn26:25.23": "The Buddha immediately picks up the term _jina_ and redefines it. ", - "mn26:26.3": "For “they stopped each other” (_aññamaññaṁ saṇṭhapesuṁ_), see [an10.93:2.4](). ", - "mn26:26.9": "These ways of address are suitable for a senior speaking to a junior ([dn16:6.2.2]()). ", - "mn26:27.7": "Where “that practice” appears in [mn12:56.1]() and [mn85:51.7](), it refers to the austere practices that have just been described. Taken together with the abrupt skip at [mn26:18.1]() above, and the equally abrupt mention of the five mendicants at [mn26:24.5](), it seems likely the passage on the austerities has been removed in order to focus on the Brahmanical context. ", - "mn26:28.3": "Here they adopt the more respectful term of address _bhante_ (“sir”). ", - "mn26:29.1": "Again the narrative skips. Here the Buddha taught the “Rolling Forth of the Wheel of the Dhamma” ([sn56.11]()). The full sequence of events is related in [pli-tv-kd1:6.16.9](). ", - "mn26:30.3": "This occurred with the teaching of the “Discourse on the Characteristic of Not Self” ([sn22.59]()). ", - "mn26:31.1": "The Buddha rather abruptly returns to a direct teaching for the mendicants in Rammaka’s hermitage. The topic harks back to the simile of the sappy log, absent from here, but which in [mn36:17.1]() is introduced as the Bodhisatta undertook striving at Uruvelā. ", - "mn26:32.1": "The Pali word _paribhuñjati_ means “to have something satisfying” as well as “to take pleasure in”, much like the English word “enjoys”. ", + "mn26:25.21": "Āhañchaṁ is first person future singular of āhanati, “one beats”. ", + "mn26:25.22": "“Infinite Victor” (anantajina) is unknown elsewhere and may be an Ājīvaka term. It relates to the epithet jina of the teacher Mahāvīra, after which his followers the Jains were named. Mahāvīra and the Ājīvaka founder Gosāla practiced together for six years, so it comes as no surprise that they shared terminology. ", + "mn26:25.23": "The Buddha immediately picks up the term jina and redefines it. ", + "mn26:26.3": "For “they stopped each other” (aññamaññaṁ saṇṭhapesuṁ), see AN 10.93:2.4. ", + "mn26:26.9": "These ways of address are suitable for a senior speaking to a junior (DN 16:6.2.2). ", + "mn26:27.7": "Where “that practice” appears in MN 12:56.1 and MN 85:51.7, it refers to the austere practices that have just been described. Taken together with the abrupt skip at MN 26:18.1 above, and the equally abrupt mention of the five mendicants at MN 26:24.5, it seems likely the passage on the austerities has been removed in order to focus on the Brahmanical context. ", + "mn26:28.3": "Here they adopt the more respectful term of address bhante (“sir”). ", + "mn26:29.1": "Again the narrative skips. Here the Buddha taught the “Rolling Forth of the Wheel of the Dhamma” (SN 56.11). The full sequence of events is related in Pli Tv Kd 1:6.16.9. ", + "mn26:30.3": "This occurred with the teaching of the “Discourse on the Characteristic of Not Self” (SN 22.59). ", + "mn26:31.1": "The Buddha rather abruptly returns to a direct teaching for the mendicants in Rammaka’s hermitage. The topic harks back to the simile of the sappy log, absent from here, but which in MN 36:17.1 is introduced as the Bodhisatta undertook striving at Uruvelā. ", + "mn26:32.1": "The Pali word paribhuñjati means “to have something satisfying” as well as “to take pleasure in”, much like the English word “enjoys”. ", "mn26:32.3": "This image and the teaching that follows links this sutta with the previous. ", "mn26:32.6": "", "mn26:40.1": "This passage and the next affirm that these meditations, learned under Āḷāra Kālāma and Uddaka Rāmaputta, were adopted by the Buddha as part of his practice. " diff --git a/comment/en/sujato/sutta/mn/mn27_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn27_comment-en-sujato.json index 89adc3d1a825..cc1da8efd0c3 100644 --- a/comment/en/sujato/sutta/mn/mn27_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn27_comment-en-sujato.json @@ -1,46 +1,46 @@ { - "mn27:1.1": "This sutta urges against drawing rash conclusions, insisting on a cautious and pragmatic approach to the truth. The theme of epistemological caution is further developed in such suttas as [mn47](), [mn60](), and [mn99](). | According to the Sinhalese chronicle Mahāvaṁsa 14.22, this was the first discourse taught by the arahant Mahinda to King Devanampiyatissa, leading to his conversion and the spread of Buddhism in Sri Lanka. This would have been around 250 BCE. ", - "mn27:2.1": "A chariot drawn by mares was the preferred vehicle of Jānussoṇi ([mn99:30.1](), [sn45.4:1.3]()), as well as the brahmin student Ambaṭṭha [dn3:1.6.1](). ", + "mn27:1.1": "This sutta urges against drawing rash conclusions, insisting on a cautious and pragmatic approach to the truth. The theme of epistemological caution is further developed in such suttas as MN 47, MN 60, and MN 99. | According to the Sinhalese chronicle Mahāvaṁsa 14.22, this was the first discourse taught by the arahant Mahinda to King Devanampiyatissa, leading to his conversion and the spread of Buddhism in Sri Lanka. This would have been around 250 BCE. ", + "mn27:2.1": "A chariot drawn by mares was the preferred vehicle of Jānussoṇi (MN 99:30.1, SN 45.4:1.3), as well as the brahmin student Ambaṭṭha DN 3:1.6.1. ", "mn27:2.2": "Pilotika Vacchāyana is not mentioned elsewhere. His first name means “patch” and may be a reference to his patchwork robe (cp. “Ajita of the hair-blanket”). Vacchāyana is a patronymic, possibly indicating he was of the lineage of Vātsya, a student of Yājñavalkya (Śatapatha Brāhmaṇa 9.5.1.62, Brahmāṇḍa Purāṇa 2.35.29). ", - "mn27:2.7": "As at [mn99:30.7]() and [an5.194:2.4](). The Buddha speaks of his own lucidity of wisdom at [mn12:62.6](). ", - "mn27:3.1": "The text differentiates “bull elephant” (_nāga_), “elephant” (_hatthi_), and “cow elephant” (_hatthinī_). This is essential to the parable, as the tracker is specifically seeking a bull. ", - "mn27:3.3": "The Pali phrase _niṭṭhaṁ gaccheyya_ is an exact match for the English idiom “come to a conclusion”. ", + "mn27:2.7": "As at MN 99:30.7 and AN 5.194:2.4. The Buddha speaks of his own lucidity of wisdom at MN 12:62.6. ", + "mn27:3.1": "The text differentiates “bull elephant” (nāga), “elephant” (hatthi), and “cow elephant” (hatthinī). This is essential to the parable, as the tracker is specifically seeking a bull. ", + "mn27:3.3": "The Pali phrase niṭṭhaṁ gaccheyya is an exact match for the English idiom “come to a conclusion”. ", "mn27:4.4": "", - "mn27:10.6": "This passage names three kinds of cow elephants unknown elsewhere. From the context they must be of ascending height. The first is the “dwarf” (_vāmanikā_). ", - "mn27:10.12": "_Kāḷārikā_ is related to Sanskrit _karāla_, which may mean “lofty” or “with gaping teeth”. The commentary applies the latter meaning, but surely the former fits the context. ", - "mn27:10.18": "One of the many Indic names for elephants, especially cows, is _kareṇu_ (_kaṇeru_ by metathesis), which, being from the root _kara_ (“hand”), has the same meaning as the more common _hatthi_, namely “handy”. I think the _kaṇerukā_ is the “leader of the cows”, i.e. the matriarch. ", - "mn27:11.1": "This is the start of the teaching on the Gradual Training, encompassing ethics (_sīla_), meditation (_samādhi_), and wisdom (_paññā_). ", + "mn27:10.6": "This passage names three kinds of cow elephants unknown elsewhere. From the context they must be of ascending height. The first is the “dwarf” (vāmanikā). ", + "mn27:10.12": "Kāḷārikā is related to Sanskrit karāla, which may mean “lofty” or “with gaping teeth”. The commentary applies the latter meaning, but surely the former fits the context. ", + "mn27:10.18": "One of the many Indic names for elephants, especially cows, is kareṇu (kaṇeru by metathesis), which, being from the root kara (“hand”), has the same meaning as the more common hatthi, namely “handy”. I think the kaṇerukā is the “leader of the cows”, i.e. the matriarch. ", + "mn27:11.1": "This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). ", "mn27:13.1": "The first and most important precept. It is not just the negative injunction to avoid killing, but also the positive injunction to have compassion for all creatures. If a monastic murders a human being they are immediately and permanently expelled. ", "mn27:13.2": "To steal anything of substantial value is an expulsion offence. ", - "mn27:13.3": "“Chastity” is _brahmacariya_, literally “divine conduct”. Here it is used in the narrow sense of refraining from sex, but more commonly it has a broader sense of “spiritual life”. Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. ", + "mn27:13.3": "“Chastity” is brahmacariya, literally “divine conduct”. Here it is used in the narrow sense of refraining from sex, but more commonly it has a broader sense of “spiritual life”. Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. ", "mn27:13.4": "This is the first of the four kinds of right speech. Just as the precept of not killing implies the positive injunction to live with compassion, the precepts on speech enjoin a positive and constructive use of speech. If a monastic falsely claims states of enlightenment or deep meditation they are expelled. ", - "mn27:13.5": "“Harmony” (or “unanimity”, _samagga_) does not excuse untrue, bigoted, or otherwise harmful speech. True harmony is only achieved in the presence of the Dhamma. ", - "mn27:13.7": "_Attha_ is a polyvalent term, here taking the senses “meaningful” and “beneficial”. Elsewhere it means “goal”, “need”, “purpose”, “lawsuit”, or “ending”, and the senses are not always easy to untangle. ", + "mn27:13.5": "“Harmony” (or “unanimity”, samagga) does not excuse untrue, bigoted, or otherwise harmful speech. True harmony is only achieved in the presence of the Dhamma. ", + "mn27:13.7": "Attha is a polyvalent term, here taking the senses “meaningful” and “beneficial”. Elsewhere it means “goal”, “need”, “purpose”, “lawsuit”, or “ending”, and the senses are not always easy to untangle. ", "mn27:13.8": "Buddhists generally do not regard plants as sentient, but value them as part of the ecosystem that supports all life. ", "mn27:13.9": "This is interpreted today as eating only after dawn and before noon. ", "mn27:13.10": "Such sensual entertainments distract and excite the mind. This and the next three precepts encourage peace of mind for meditation. ", - "mn27:13.11": "This was ignored by the Buddha’s cousin, Nanda ([sn21.8:1.2]()). ", + "mn27:13.11": "This was ignored by the Buddha’s cousin, Nanda (SN 21.8:1.2). ", "mn27:13.12": "To avoid sleeping too much. ", - "mn27:13.13": "Literally “gold and silver” (_jātarūparajata_), but _rajata_ is explained in [Bu NP 18](https://suttacentral.net/pli-tv-bu-vb-np18/en/brahmali#2.8) as currency of any kind. ", + "mn27:13.13": "Literally “gold and silver” (jātarūparajata), but rajata is explained in Bu NP 18 as currency of any kind. ", "mn27:13.14": "Mendicants receive only the day’s meal and do not store or cook food. ", "mn27:13.17": "According to ancient Indian law (Arthaśāstra 3.13), a person in a time of trouble may bind themselves in service for a fee. Such bondservants were protected against cruelty, sexual abuse, and unfair work. After earning back the fee of their indenture they were freed, retaining their original inheritance and status. ", "mn27:13.18": "These are animals raised for food. ", "mn27:13.21": "Land for a monastery may be accepted by the Saṅgha as a community, but not by individual mendicants. ", "mn27:13.22": "These items are discussed in detail below. | Acting as a go-between for lay business was tempting due to the mendicants’ wandering lifestyle. However, it exposes them to risk if the message is not delivered or if it is bad news. ", "mn27:13.23": "For example, trading in monastery property. ", - "mn27:14.1": "A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. | Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. The sequence of contentment, mindfulness, and sense restraint sometimes varies (eg. [dn2:64.1]()). ", - "mn27:14.4": "As at [dn2:63.4](). This phrase perhaps belongs before contentment. ", - "mn27:15.2": "It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (_abhijjhā domanassā_) are the strong forms of desire and aversion caused by lack of restraint. ", - "mn27:15.9": "As at [dn2:64.10](), their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. ", - "mn27:16.1": "Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term _sampajañña_. | These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. ", - "mn27:18.1": "For _parimukha_ (“in front”) we find _pratimukha_ in Sanskrit, which can mean the reflection of the face. Late canonical Pali explains this as “this tip of the nose or the reflection of the face (_mukhanimitta_)”. | To “establish mindfulness” (_satiṁ upaṭṭhapetvā_) is literally to “do satipaṭṭhāna”. ", - "mn27:18.2": "Covetousness (_abhijjha_) has been curbed by sense restraint, and now is fully abandoned. ", - "mn27:18.3": "Likewise ill will (_byāpādapadosa_), which was called _domanassa_ in the formula for sense restraint. ", + "mn27:14.1": "A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. | Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. The sequence of contentment, mindfulness, and sense restraint sometimes varies (eg. DN 2:64.1). ", + "mn27:14.4": "As at DN 2:63.4. This phrase perhaps belongs before contentment. ", + "mn27:15.2": "It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. ", + "mn27:15.9": "As at DN 2:64.10, their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. ", + "mn27:16.1": "Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. | These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. ", + "mn27:18.1": "For parimukha (“in front”) we find pratimukha in Sanskrit, which can mean the reflection of the face. Late canonical Pali explains this as “this tip of the nose or the reflection of the face (mukhanimitta)”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”. ", + "mn27:18.2": "Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. ", + "mn27:18.3": "Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. ", "mn27:18.4": "“Mindfulness and situational awareness” has a prominent role in abandoning dullness. ", "mn27:18.5": "Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. ", "mn27:18.6": "The meditator set out on their path after gaining faith in the Buddha. ", "mn27:19.1": "The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”. ", - "mn27:19.3": "The first true footprint of the Buddha is jhāna, not skill in debate or conversion, nor even ethical conduct. Compare [dn2:76.3](), where jhāna was the first superior fruit of the spiritual life. ", + "mn27:19.3": "The first true footprint of the Buddha is jhāna, not skill in debate or conversion, nor even ethical conduct. Compare DN 2:76.3, where jhāna was the first superior fruit of the spiritual life. ", "mn27:19.4": "Just as the bull elephant tracker does not come to a conclusion until they have found a bull elephant, here the meditator has not confirmed that the Buddha’s teaching leads to the goal that was promised. ", "mn27:25.5": "They are in the culminating stages of the path. ", "mn27:26.5": "Faith, reason, evidence, and experience have all played a role in the discovery of truth. But there can be no certainty until the truth has accomplished its ultimate function, freedom from suffering. " diff --git a/comment/en/sujato/sutta/mn/mn28_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn28_comment-en-sujato.json index 766fc234e3bd..a912aee37610 100644 --- a/comment/en/sujato/sutta/mn/mn28_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn28_comment-en-sujato.json @@ -1,30 +1,30 @@ { "mn28:1.3": "This sutta is a masterclass on the methods employed by the Buddha’s greatest student, Sāriputta. He begins with the four noble truths, then proceeds to unpack them systematically, leading to a lengthy analysis of the four elements. But the unpacking takes surprising directions as Sāriputta draws on unexpected layers of the Dhamma to illustrate a familiar teaching in new ways. All the while, he conveys warmth and compassion, illustrating in his manner of teaching the connection that is also the topic of the teaching. ", - "mn28:2.2": "Sāriputta’s emphasis on the four noble truths is also shown in [mn141](), where he is said to focus on teaching new students as far as stream-entry. The current sutta illustrates how he did this, carefully explaining fundamental concepts and showing their real world impacts, while offering pragmatic and reassuring advice. Along the way, he introduces all the major wisdom teachings of Buddhism, demonstrating exactly how they fit into the four noble truths. ", + "mn28:2.2": "Sāriputta’s emphasis on the four noble truths is also shown in MN 141, where he is said to focus on teaching new students as far as stream-entry. The current sutta illustrates how he did this, carefully explaining fundamental concepts and showing their real world impacts, while offering pragmatic and reassuring advice. Along the way, he introduces all the major wisdom teachings of Buddhism, demonstrating exactly how they fit into the four noble truths. ", "mn28:5.1": "Delving into the four noble truths leads us to the actual topic, the four elements. But in this topic we will find not just matter, but connections that lead us back to the four noble truths. ", "mn28:5.2": "Each of these “elements” was a major deity of the Vedas, called by many names in addition to the obvious Pṛthivī, Agni, Āpas, and Vāyu. Nature was a realm of divine powers invoked and hopefully tamed by hymn and ritual. The Buddha treated elements as natural phenomena rather than divinities, but this creates a potential problem. If prayer and sacrifice is no longer effective, are we just victims of the arbitrary threats of an uncaring world? Our modern solution is to subjugate the world of nature, to set ourselves above it and beat it into submission with our technology. For the Buddha, the solution was, rather, to dissolve the difference between self and other: if we are no more than elements, elements are no less than us. While the impermanence of the elements was inescapable, we can master our own responses. Thus we do not live in a world stripped of meaning, but one full of the potential for freedom. ", "mn28:6.2": "That is to say, inside oneself or in the world outside oneself. ", - "mn28:6.4": "“Appropriated” (_upādinna_) is a technical term referring to matter that has been “taken up” or “grasped” at birth, namely the organic body. ", - "mn28:6.5": "The phrase “or anything else” (_yaṁ vā panaññampi kiñci_) indicates that the analysis is meant to be illustrative rather than exhaustive. Early Buddhism makes no claim to list all the different manifestations of the elements. ", + "mn28:6.4": "“Appropriated” (upādinna) is a technical term referring to matter that has been “taken up” or “grasped” at birth, namely the organic body. ", + "mn28:6.5": "The phrase “or anything else” (yaṁ vā panaññampi kiñci) indicates that the analysis is meant to be illustrative rather than exhaustive. Early Buddhism makes no claim to list all the different manifestations of the elements. ", "mn28:6.7": "The exterior element is not defined here. Rather, the sutta moves by collapsing the distinction between interior and exterior. ", "mn28:6.8": "Since what is “in here” and what is “out there” are the same element, how can it be “my” body? ", - "mn28:7.1": "This is in reference to the belief that the earth rests upon water, and the water is disturbed it shakes the earth ([an8.70:14.3](), [dn16:3.13.3]()). Thus this is a reference to calamity by earthquake rather than flood. Apparently it was believed that an extreme earthquake could shake apart the whole earth. ", + "mn28:7.1": "This is in reference to the belief that the earth rests upon water, and the water is disturbed it shakes the earth (AN 8.70:14.3, DN 16:3.13.3). Thus this is a reference to calamity by earthquake rather than flood. Apparently it was believed that an extreme earthquake could shake apart the whole earth. ", "mn28:7.2": "", - "mn28:7.3": "Read _mahallikā_ as “old” rather than “large”. | Note that “impermanence” in the suttas is not reduced to “momentariness”. It applies equally to the largest and smallest scales, as well as the living scale of the human life. ", - "mn28:7.4": "The key to this difficult sentence is recognizing that _atha kho_ here is adversative (compare [dn23:8.1](): “Even though Master Kassapa says this, nonetheless I think that”, _kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti_). | _Notevettha hoti_ resolves as follows: _no [ti]_ is the negative, which is distributed across the three terms, I, mine, I am; _ev[a]_ conveys exclusivity; _ettha_ with _hoti_ and the genitive means “think about that” (eg. [mn38:18.4]()). | “Ephemeral” is _mattaṭṭhaka_, “standing” (_(ṭ)ṭha_) for “a while” (_matta_). ", + "mn28:7.3": "Read mahallikā as “old” rather than “large”. | Note that “impermanence” in the suttas is not reduced to “momentariness”. It applies equally to the largest and smallest scales, as well as the living scale of the human life. ", + "mn28:7.4": "The key to this difficult sentence is recognizing that atha kho here is adversative (compare DN 23:8.1: “Even though Master Kassapa says this, nonetheless I think that”, kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti). | Notevettha hoti resolves as follows: no ev[a] conveys exclusivity; ettha with hoti and the genitive means “think about that” (eg. [mn38:18.4'>ti] is the negative, which is distributed across the three terms, I, mine, I am; ev[a] conveys exclusivity; ettha with hoti and the genitive means “think about that” (eg. [mn38:18.4). | “Ephemeral” is mattaṭṭhaka, “standing” ((ṭ)ṭha) for “a while” (matta). ", "mn28:8.1": "The motif of mendicants being attacked is found occasionally in the suttas, but more commonly in texts of the Jains, who went naked and did not bathe. ", "mn28:8.2": "Sāriputta brings in a reflection on conditionality, not as a philosophy, but as a skillful method of defusing reactive emotions. ", "mn28:8.6": "With the previously-mentioned form, now all five aggregates are included. ", - "mn28:8.7": "Here the elements serve for calming the mind (_samatha_) as earlier they served for insight (_vipassanā_) | _Ārammaṇa_ does not mean “object”, an Abhidhamma concept foreign to the suttas: existence is relational, not objective. Rather, it is simply a “support” upon which the mind relies. The “support” itself is impermanent and conditioned, but it serves to achieve the purpose. | The phrase _pakkhandati pasīdati santiṭṭhati adhimuccati_ is stock, so _pakkhandati_ does not mean to “enter into” but rather to be “secure”. ", - "mn28:9.5": "Sāriputta is quoting from [mn21:21.1](). ", + "mn28:8.7": "Here the elements serve for calming the mind (samatha) as earlier they served for insight (vipassanā) | Ārammaṇa does not mean “object”, an Abhidhamma concept foreign to the suttas: existence is relational, not objective. Rather, it is simply a “support” upon which the mind relies. The “support” itself is impermanent and conditioned, but it serves to achieve the purpose. | The phrase pakkhandati pasīdati santiṭṭhati adhimuccati is stock, so pakkhandati does not mean to “enter into” but rather to be “secure”. ", + "mn28:9.5": "Sāriputta is quoting from MN 21:21.1. ", "mn28:10.1": "Again the teaching is pragmatic rather than theoretical, as Sāriputta is reassuring young students. It often happens in the course of practice that even when doing what is said to be the right thing, the results are not what you hoped. ", "mn28:10.5": "This alludes to the idea that a newlywed bride moving in to her husband’s home would be on her best behavior. ", "mn28:10.9": "Sāriputta offers positive reinforcement. Even an apparently small instance of overcoming anger is a significant step in mental training. ", "mn28:12.1": "", "mn28:12.2": "Flood was and remains an ever-present threat in the Indo-Gangetic Plain. | I am writing this note in eastern Australia in 2023, where, due to the impermanence of the elements driven by human greed, we have just endured multiple devastating floods and now face summers of fire. ", - "mn28:21.5": "The “winds” (_vātā_) include both literal gas and movements of energy. | The study of such winds was a major theme of the early Upaniṣads. The very first sentence of the Bṛhadāraṇyaka Upaniṣad says that, for the sacrificial horse, the wind (_vātā_) is the breath (or vital force, _prāṇa_), a concept it goes on to mention no fewer than 160 times. ", - "mn28:26.1": "Sāriputta extends the teaching in a new way by including the space element. But this is not arbitrarily added to the previous discussion. Rather, he begins by defining space as that which is physically delimited by the other elements. Thus space is considered as a kind of “derived form” (_upādāyarūpa_). This point was contested by some later schools of Buddhism, who believed that space was unconditioned. ", - "mn28:27.1": "This expands the normal explanation of sense experience, found for example at [mn148:7.3](). ", + "mn28:21.5": "The “winds” (vātā) include both literal gas and movements of energy. | The study of such winds was a major theme of the early Upaniṣads. The very first sentence of the Bṛhadāraṇyaka Upaniṣad says that, for the sacrificial horse, the wind (vātā) is the breath (or vital force, prāṇa), a concept it goes on to mention no fewer than 160 times. ", + "mn28:26.1": "Sāriputta extends the teaching in a new way by including the space element. But this is not arbitrarily added to the previous discussion. Rather, he begins by defining space as that which is physically delimited by the other elements. Thus space is considered as a kind of “derived form” (upādāyarūpa). This point was contested by some later schools of Buddhism, who believed that space was unconditioned. ", + "mn28:27.1": "This expands the normal explanation of sense experience, found for example at MN 148:7.3. ", "mn28:28.1": "Sāriputta shows the connection between the six senses and the five aggregates. ", "mn28:28.4": "This statement is not found in the Pali canon. ", "mn28:28.5": "Bringing in dependent origination, Sāriputta integrates in a single discourse all the major wisdom frameworks: the truths, aggregates, senses, elements, and dependent origination. This is especially useful for students, as they would have heard these individual teachings many times, but might be unclear how they are connected. ", diff --git a/comment/en/sujato/sutta/mn/mn29_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn29_comment-en-sujato.json index b42bf2270c1c..d1828796973c 100644 --- a/comment/en/sujato/sutta/mn/mn29_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn29_comment-en-sujato.json @@ -1,8 +1,8 @@ { - "mn29:1.2": "Devadatta was the Buddha’s cousin and nemesis. After going forth together with several other relatives of the Buddha ([pli-tv-kd17:1.4.1]()), his initial success in meditation was corrupted by his desire for gains and fame ([sn17.35]()). He tried to take over the Saṅgha but was denounced by the Buddha. His attempt to create a schismatic faction failed and he died in disgrace. ", - "mn29:2.8": "The Chinese parallel at EA 43.4 says that this discourse was given during the time he was being lavishly supported by Prince Ajātasattu ([sn17.36](), [pli-tv-kd17:2.1.1]()). ", - "mn29:2.9": "Compare the “noble quest” on [mn26]() and the search for a “bull elephant” in [mn27](). In each case the metaphor emphasizes the specific and uncompromising nature of the goal. The moral is to not stop until the journey is truly complete. ", - "mn29:5.14": "While “knowledge and vision” (_ñāṇadassana_) that is “in accordance with reality” (_yathābhūta_) refers to the vision of the four noble truths at stream-entry, “knowledge and vision” by itself does not have a well established technical meaning. At [dn2:83.1]() it is said to be a vision of the body with its consciousness, although this passage is rare and in [mn77:29.11]() is not described as “knowledge and vision”. Elsewhere it is used in a variety of senses for a kind of clear and enhanced spiritual understanding. ", - "mn29:6.16": "The “irreversible freedom” (_asamaya_, literally “not temporary”) is that of arahantship, as opposed to the “temporary freedom” of samādhi, from which one can fall away due to bad conduct ([an5.149]()), like Devadatta. | Text inconsistently has _vimokkha_ (“liberation”) here and _vimutti_ (“freedom”) in the next line, although elsewhere the suttas always read _vimutti_. It seems that when these attainments came to be included in the _Vimokkha_ Chapter of the Paṭisambhidāmagga (a late canonical Abhidhamma-style text), they were renamed _vimokkha_ to fit the context ([ps1.5:2.10]()). The commentary then cited that passage here using _vimokkha_, but the commentarial gloss must have contaminated the text. I translate under the assumption that the correct reading is _vimutti_, although it makes no practical difference. ", - "mn29:7.2": "This links the “irreversible” freedom with the “unshakable” freedom of arahantship; the two are equated at [mn122:4.1](). " + "mn29:1.2": "Devadatta was the Buddha’s cousin and nemesis. After going forth together with several other relatives of the Buddha (Pli Tv Kd 17:1.4.1), his initial success in meditation was corrupted by his desire for gains and fame (SN 17.35). He tried to take over the Saṅgha but was denounced by the Buddha. His attempt to create a schismatic faction failed and he died in disgrace. ", + "mn29:2.8": "The Chinese parallel at EA 43.4 says that this discourse was given during the time he was being lavishly supported by Prince Ajātasattu (SN 17.36, Pli Tv Kd 17:2.1.1). ", + "mn29:2.9": "Compare the “noble quest” on MN 26 and the search for a “bull elephant” in MN 27. In each case the metaphor emphasizes the specific and uncompromising nature of the goal. The moral is to not stop until the journey is truly complete. ", + "mn29:5.14": "While “knowledge and vision” (ñāṇadassana) that is “in accordance with reality” (yathābhūta) refers to the vision of the four noble truths at stream-entry, “knowledge and vision” by itself does not have a well established technical meaning. At DN 2:83.1 it is said to be a vision of the body with its consciousness, although this passage is rare and in MN 77:29.11 is not described as “knowledge and vision”. Elsewhere it is used in a variety of senses for a kind of clear and enhanced spiritual understanding. ", + "mn29:6.16": "The “irreversible freedom” (asamaya, literally “not temporary”) is that of arahantship, as opposed to the “temporary freedom” of samādhi, from which one can fall away due to bad conduct (AN 5.149), like Devadatta. | Text inconsistently has vimokkha (“liberation”) here and vimutti (“freedom”) in the next line, although elsewhere the suttas always read vimutti. It seems that when these attainments came to be included in the Vimokkha Chapter of the Paṭisambhidāmagga (a late canonical Abhidhamma-style text), they were renamed vimokkha to fit the context (Ps 1.5:2.10). The commentary then cited that passage here using vimokkha, but the commentarial gloss must have contaminated the text. I translate under the assumption that the correct reading is vimutti, although it makes no practical difference. ", + "mn29:7.2": "This links the “irreversible” freedom with the “unshakable” freedom of arahantship; the two are equated at MN 122:4.1. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn2_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn2_comment-en-sujato.json index bd8ae4686b3d..568c02d49fb7 100644 --- a/comment/en/sujato/sutta/mn/mn2_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn2_comment-en-sujato.json @@ -1,37 +1,37 @@ { "mn2:1.1": "A difficult philosophical text opens both the Dīghanikāya (Brahmajālasutta) and the Majjhimanikāya (Mūlapariyāyasutta) followed by a more practical teaching (Sāmaññaphalasutta, Sabbāsavasutta). ", - "mn2:2.1": "“Defilements” (_āsava_) are the fundamental “pollutions” or “corruptions” that darken awareness, trapping people in transmigration. In practical application, _āsava_ can mean the “discharge” from a sore ([an3.27:2.4]()). The Jain Tattvārthasūtra 6.1–2 defines _āsrava_ as the influx of deeds; these pollute the pure soul. | Note that the Pali _āsava_ is two distinct words, which are homonyms in Pali but differentiated in Sanskrit. The word here is Sanskrit _āsrava_ (or _āśrava_), whereas Sanskrit _āsava_ means “intoxicant”, a sense found elsewhere in Pali ([pli-tv-bu-vb-pc51:2.1.4]()). ", - "mn2:2.2": "This opening follows the pattern of [mn1](). ", - "mn2:3.1": "The “ending of defilements” (_āsavānaṁ khayaṁ_) is a common Sutta term for arahantship. | “Knowing and seeing” refers to the penetrating insight that arises from meditative immersion (_samādhi_, eg. [an5.168:2.2](), [an10.2:2.3](), [sn12.23:6.18](), [dn2:83.1]()). ", - "mn2:3.3": "“Rational application of mind” (_yoniso manasikāra_) is a distinctively Buddhist term. It draws on the frequent Vedic image of the “womb of truth” (_yonāv ṛtasya_, Rig Veda 9.13.9), the source of the laws and patterns that govern the natural order. The idea is that by applying the mind by way of cause or reason the hidden truth can be uncovered. Here the meditator’s insight is framed not as uncovering the objective truth about the world, but as reflexively understanding the means of insight itself. ", - "mn2:3.4": "This passage and the next are comparable to the contemplation of the principles of the five hindrances and the seven awakening factors respectively in the fourth section of mindfulness meditation (_dhammānupassanā_; see [mn10:36.4]()). ", - "mn2:4.1": "Here the Buddha gives the scheme of the Sutta: seven methods for getting rid of defilements. Omitting the defilements given up by seeing, the remainder are found at [an6.58](). ", - "mn2:5.1": "“Seeing” (_dassana_) the four noble truths with the wisdom of insight. ", + "mn2:2.1": "“Defilements” (āsava) are the fundamental “pollutions” or “corruptions” that darken awareness, trapping people in transmigration. In practical application, āsava can mean the “discharge” from a sore (AN 3.27:2.4). The Jain Tattvārthasūtra 6.1–2 defines āsrava as the influx of deeds; these pollute the pure soul. | Note that the Pali āsava is two distinct words, which are homonyms in Pali but differentiated in Sanskrit. The word here is Sanskrit āsrava (or āśrava), whereas Sanskrit āsava means “intoxicant”, a sense found elsewhere in Pali (Pli Tv Bu Vb Pc 51:2.1.4). ", + "mn2:2.2": "This opening follows the pattern of MN 1. ", + "mn2:3.1": "The “ending of defilements” (āsavānaṁ khayaṁ) is a common Sutta term for arahantship. | “Knowing and seeing” refers to the penetrating insight that arises from meditative immersion (samādhi, eg. AN 5.168:2.2, AN 10.2:2.3, SN 12.23:6.18, DN 2:83.1). ", + "mn2:3.3": "“Rational application of mind” (yoniso manasikāra) is a distinctively Buddhist term. It draws on the frequent Vedic image of the “womb of truth” (yonāv ṛtasya, Rig Veda 9.13.9), the source of the laws and patterns that govern the natural order. The idea is that by applying the mind by way of cause or reason the hidden truth can be uncovered. Here the meditator’s insight is framed not as uncovering the objective truth about the world, but as reflexively understanding the means of insight itself. ", + "mn2:3.4": "This passage and the next are comparable to the contemplation of the principles of the five hindrances and the seven awakening factors respectively in the fourth section of mindfulness meditation (dhammānupassanā; see MN 10:36.4). ", + "mn2:4.1": "Here the Buddha gives the scheme of the Sutta: seven methods for getting rid of defilements. Omitting the defilements given up by seeing, the remainder are found at AN 6.58. ", + "mn2:5.1": "“Seeing” (dassana) the four noble truths with the wisdom of insight. ", "mn2:6.2": "This indicates one sense of what “irrational” means: it creates the very things that one is trying to escape. ", - "mn2:7.3": "These are existential questions framed from a metaphysical perspective, i.e. they are based on the underlying assumption of a self. They are “irrational” because they avoid the question of cause: they only ask *what* happens, not *why* it happens. ", + "mn2:7.3": "These are existential questions framed from a metaphysical perspective, i.e. they are based on the underlying assumption of a self. They are “irrational” because they avoid the question of cause: they only ask what happens, not why it happens. ", "mn2:8.1": "To wonder is natural, but when we take speculations seriously they become dogmas, insisted on as the truth, though in reality we have no way of knowing. ", - "mn2:8.2": "See also the discussions on the “self” at [sn44.10]() and “gods” at [mn100:42.4](). All three passages are phrased the same way. In each case the question, drawing on the doubts about the past and future as depicted above, is whether the self continues to exist (_atthi_) or not (_natthi_) after death. ", - "mn2:8.4": "Compare Bṛhadāraṇyaka Upaniṣad 4.4.23, which, in a discussion of the hereafter, says that a sage who is tamed and stilled (_samāhito_) “sees the self in the self” (_ātmanyevātmānaṁ paśyati_). Note the different verb here; unlike the Upaniṣad, the Sutta is not speaking of a sage who “sees” but of a theorist who “perceives”. ", - "mn2:8.5": "The method of negation was employed by Yājñavalkya to discard false, shallow views of the Self: “This Self is that which is not that, not that” (_sa eṣa neti netyātmā_, Bṛhadāraṇyaka Upaniṣad 4.5.15, etc.). ", - "mn2:8.6": "The theorist still relies on perception (_saññā_) and hence does not see the Self, which is pure _viññāṇa_ cognized by _viññāṇa_: “Through what should one know the Knower?” (_vijñātāramare kena vijānīyāt_). ", - "mn2:8.8": "This view, attributed to the mendicant Sāti at [mn36:5.11](), is reminiscent of Yājñavalkya’s discussion of the Self as a person’s “light” in the Bṛhadāraṇyaka Upaniṣad. He illustrates the departure of the Self from the body at death by analogy with dreams, where a person sets aside the physical body and takes up a body of light (4.3.9). There (_tatra_) he is the “agent” (_kartā_, 4.3.10) who “moves between the worlds contemplating and playing, as it were” (4.3.7). He creates his own experiences, seeing good and bad (_dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca_, 4.3.15). Being “immortal” (_amṛto_, 4.3.12), he wanders where he likes and returns unaffected (4.3.16). ", - "mn2:8.9": "“Twist” (_visūka_) is used with “dodge” (_vipphandita_) and sometimes “duck” (_visevita_) for an horse fighting the bit ([mn65:33.2]()) or a crab escaping the torment of children ([mn35:23.9]()). _Visūka_ is also used for a “show” of dance, etc., where the commentarial gloss _paṭāṇi_ (“screw”) reinforces the sense “twist, gyrate”. As descriptions of views, they suggest the active process of denial and distortion through which views shape how we see the world. ", - "mn2:11.1": "This is the realization of the four noble truths. The suttas distinguish between someone who accepts the truth of the Dhamma either by faith or by logic, and someone who truly sees with direct experience ([sn25.1]()). This direct vision, here called “rational application of mind”, may be expressed any number of different ways. ", - "mn2:11.3": "They are a stream-enterer who has entered the first of the four stages of awakening. “Seeing” the four noble truths permanently severs these three fetters. This is the decisive difference between “seeing” and knowing by faith or logic ([sn25.1]()). ", - "mn2:12.1": "In the Gradual Training (eg. [mn38:35.1]()), sense restraint (_saṁvarā_) comes before seeing the four noble truths. The sequence in this Sutta does not follow the order of practice; rather, it starts and ends with the most important items. ", + "mn2:8.2": "See also the discussions on the “self” at SN 44.10 and “gods” at MN 100:42.4. All three passages are phrased the same way. In each case the question, drawing on the doubts about the past and future as depicted above, is whether the self continues to exist (atthi) or not (natthi) after death. ", + "mn2:8.4": "Compare Bṛhadāraṇyaka Upaniṣad 4.4.23, which, in a discussion of the hereafter, says that a sage who is tamed and stilled (samāhito) “sees the self in the self” (ātmanyevātmānaṁ paśyati). Note the different verb here; unlike the Upaniṣad, the Sutta is not speaking of a sage who “sees” but of a theorist who “perceives”. ", + "mn2:8.5": "The method of negation was employed by Yājñavalkya to discard false, shallow views of the Self: “This Self is that which is not that, not that” (sa eṣa neti netyātmā, Bṛhadāraṇyaka Upaniṣad 4.5.15, etc.). ", + "mn2:8.6": "The theorist still relies on perception (saññā) and hence does not see the Self, which is pure viññāṇa cognized by viññāṇa: “Through what should one know the Knower?” (vijñātāramare kena vijānīyāt). ", + "mn2:8.8": "This view, attributed to the mendicant Sāti at MN 36:5.11, is reminiscent of Yājñavalkya’s discussion of the Self as a person’s “light” in the Bṛhadāraṇyaka Upaniṣad. He illustrates the departure of the Self from the body at death by analogy with dreams, where a person sets aside the physical body and takes up a body of light (4.3.9). There (tatra) he is the “agent” (kartā, 4.3.10) who “moves between the worlds contemplating and playing, as it were” (4.3.7). He creates his own experiences, seeing good and bad (dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca, 4.3.15). Being “immortal” (amṛto, 4.3.12), he wanders where he likes and returns unaffected (4.3.16). ", + "mn2:8.9": "“Twist” (visūka) is used with “dodge” (vipphandita) and sometimes “duck” (visevita) for an horse fighting the bit (MN 65:33.2) or a crab escaping the torment of children (MN 35:23.9). Visūka is also used for a “show” of dance, etc., where the commentarial gloss paṭāṇi (“screw”) reinforces the sense “twist, gyrate”. As descriptions of views, they suggest the active process of denial and distortion through which views shape how we see the world. ", + "mn2:11.1": "This is the realization of the four noble truths. The suttas distinguish between someone who accepts the truth of the Dhamma either by faith or by logic, and someone who truly sees with direct experience (SN 25.1). This direct vision, here called “rational application of mind”, may be expressed any number of different ways. ", + "mn2:11.3": "They are a stream-enterer who has entered the first of the four stages of awakening. “Seeing” the four noble truths permanently severs these three fetters. This is the decisive difference between “seeing” and knowing by faith or logic (SN 25.1). ", + "mn2:12.1": "In the Gradual Training (eg. MN 38:35.1), sense restraint (saṁvarā) comes before seeing the four noble truths. The sequence in this Sutta does not follow the order of practice; rather, it starts and ends with the most important items. ", "mn2:12.3": "Sense restraint is not about denial, but about freeing the mind from addiction. ", "mn2:12.9": "In the first and last items in this suttas, “giving up” defilements means their permanent eradication by means of the noble path. For the interim items, however, “giving up” refers to the more modest goal of practicing so that they do not arise in the mind. This creates the supportive conditions for deeper realizations, while giving the mind time for understanding to mature. ", "mn2:12.11": "", - "mn2:13.1": "These are the four requisites used (_paṭisevana_) by a mendicant. They are provided to a mendicant at their ordination. Other possessions of a minor nature are also allowed, such as a razor, waistband, sandals, and so on. These passages are used as mindfulness reminders when making use of possessions. ", - "mn2:14.2": "The next sutta ([mn3]()) gives an example of this. | In several Chinese translations, “adornment” is applied to robes rather than almsfood, where it seems more fitting. ", + "mn2:13.1": "These are the four requisites used (paṭisevana) by a mendicant. They are provided to a mendicant at their ordination. Other possessions of a minor nature are also allowed, such as a razor, waistband, sandals, and so on. These passages are used as mindfulness reminders when making use of possessions. ", + "mn2:14.2": "The next sutta (MN 3) gives an example of this. | In several Chinese translations, “adornment” is applied to robes rather than almsfood, where it seems more fitting. ", "mn2:16.2": "While it may seem odd to use medicines for purposes other than treating illness, this is a broad category. It includes anything used as a tonic, pick-me-up, or refreshment so long as it is not solid food, such as fruit juice, honey, ghee, ginger, etc. ", - "mn2:18.1": "The Buddha depicted the spiritual path as one of freedom and happiness. Nonetheless, practitioners will invariably encounter adversities along the way. Such things should be endured (_adhivāsana_) with patience and strength, without giving up. ", - "mn2:19.1": "This item shows that endurance is not always the right response to adversity. Some things are best avoided (_parivajjana_) where possible. This is different, of course, from a strategy or compulsion of avoiding things that are uncomfortable. ", - "mn2:19.3": "This introduces the hard-to-translate idea of _gocara_, literally “pasture”. It refers to the places or people to whom a mendicant “resorts”, especially when on alms. What is appropriate depends on context. For example, whereas there is no issue with accepting a meal from a sex worker ([dn16:2.14.7]()), it would provoke suspicion if a monk entered a brothel for the meal. | _Okappeti_ means “believe, trust” rather than “suspect”. ", - "mn2:20.1": "This section shows that, rather than being “non-judgmental” about ones’ thoughts, a meditator should recognize and “dispel” (_vinodana_) those that are harmful. The first step, however, in dispelling harmful thoughts is to recognize that they are harmful, which requires a degree of mindfulness and equanimity. Often that is sufficient: once one is mindful of the bad thought, it undercuts the greed, hate, and delusion that fuels it and it fades away. In cases where the mind is too caught up in the harmful thinking, a more deliberate practice can be required ([mn20]()). ", - "mn2:21.1": "To develop (_bhāvanā_) is literally to “make be more”, to “grow” or “amplify”. The good factors that are already present, especially in the stream-enterer, are cultivated to support the realization of full awakening. ", + "mn2:18.1": "The Buddha depicted the spiritual path as one of freedom and happiness. Nonetheless, practitioners will invariably encounter adversities along the way. Such things should be endured (adhivāsana) with patience and strength, without giving up. ", + "mn2:19.1": "This item shows that endurance is not always the right response to adversity. Some things are best avoided (parivajjana) where possible. This is different, of course, from a strategy or compulsion of avoiding things that are uncomfortable. ", + "mn2:19.3": "This introduces the hard-to-translate idea of gocara, literally “pasture”. It refers to the places or people to whom a mendicant “resorts”, especially when on alms. What is appropriate depends on context. For example, whereas there is no issue with accepting a meal from a sex worker (DN 16:2.14.7), it would provoke suspicion if a monk entered a brothel for the meal. | Okappeti means “believe, trust” rather than “suspect”. ", + "mn2:20.1": "This section shows that, rather than being “non-judgmental” about ones’ thoughts, a meditator should recognize and “dispel” (vinodana) those that are harmful. The first step, however, in dispelling harmful thoughts is to recognize that they are harmful, which requires a degree of mindfulness and equanimity. Often that is sufficient: once one is mindful of the bad thought, it undercuts the greed, hate, and delusion that fuels it and it fades away. In cases where the mind is too caught up in the harmful thinking, a more deliberate practice can be required (MN 20). ", + "mn2:21.1": "To develop (bhāvanā) is literally to “make be more”, to “grow” or “amplify”. The good factors that are already present, especially in the stream-enterer, are cultivated to support the realization of full awakening. ", "mn2:21.2": "The seven awakening factors especially emphasize the emotional and holistic dimension of meditative growth. ", "mn2:21.8": "The four terms here—seclusion, fading away, cessation, ripening as letting go—are commonly applied to the different formulations of the path, but especially the seven awakening factors. Each expresses a fundamental quality of the path. They can be understood as a process of deepening that moves towards Nibbāna, the ultimate letting go, while each of the four is also a term for Nibbāna itself. ", "mn2:22.1": "Spiritual teachings sometimes emphasize the critical role of a single practice to overcome different defilements, for example through chanting a mantra or by mindful awareness: many problems, one tool. This sutta, in line with the early texts generally, takes the opposing line, that the diversity of defilements requires a diversity of practices in response: many problems, many tools. ", - "mn2:22.2": "This is the arahant. | The “fetters” are enumerated as ten at eg. [an10.13](). | “Conceit”, which is one of the fetters, is the tendency of the mind to judge and assess in terms of oneself through the process of “conceiving” discussed in [mn1](). | They have “made an end of suffering” in the sense that they have cut off the root of transmigration. Nonetheless while an arahant is living they still experience suffering such as physical sickness. " + "mn2:22.2": "This is the arahant. | The “fetters” are enumerated as ten at eg. AN 10.13. | “Conceit”, which is one of the fetters, is the tendency of the mind to judge and assess in terms of oneself through the process of “conceiving” discussed in MN 1. | They have “made an end of suffering” in the sense that they have cut off the root of transmigration. Nonetheless while an arahant is living they still experience suffering such as physical sickness. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn30_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn30_comment-en-sujato.json index d6f2a794e5c6..672a53c6aba8 100644 --- a/comment/en/sujato/sutta/mn/mn30_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn30_comment-en-sujato.json @@ -1,8 +1,8 @@ { - "mn30:2.1": "Not mentioned elsewhere in the Pali, this brahmin’s name means “tawny” (or “blotchy”) Koccha. His name suggests he was of the lineage of Kutsa Āṅgirasa, an oft-mentioned sage and ally (and sometime foe) of Indra in the Rig Veda. The name Kautsa appears in the same lineage lists as Vātsya (eg. Bṛhadāraṇyaka Upaniṣad 6.5.4; see [mn27:2.2]()). ", + "mn30:2.1": "Not mentioned elsewhere in the Pali, this brahmin’s name means “tawny” (or “blotchy”) Koccha. His name suggests he was of the lineage of Kutsa Āṅgirasa, an oft-mentioned sage and ally (and sometime foe) of Indra in the Rig Veda. The name Kautsa appears in the same lineage lists as Vātsya (eg. Bṛhadāraṇyaka Upaniṣad 6.5.4; see MN 27:2.2). ", "mn30:2.4": "", - "mn30:2.5": "While some such as Mahāvīra the Ñātika ([mn14:17.2]()) and Pūraṇa Kassapa ([an9.38:2.1]()) claimed to have direct knowledge, others such as Ajita Kesakambala denied that such knowledge was possible ([dn2:23.2]()). ", - "mn30:2.6": "The Buddha responded the same way when asked this question by Subhadda ([dn16:5.26.5]()). ", - "mn30:8.8": "This sentence differentiates this from the corresponding passage in the preceding sutta [mn29:2.8](). ", - "mn30:13.1": "Where the previous sutta went directly from “knowledge and vision” to final liberation ([mn29:6.16]()), the current sutta adds an extensive passage on the nine attainments. Several details indicate that this passage is a later insertion. First, the _jhānas_ are already included under immersion above ([mn30:10.12]()). There, immersion leads to knowledge and vision following the normal sequence (eg. [dn2:83.1]()), rather than being superior to it as here. Further, this discourse is distinguished as “short” compared to the previous “large” discourse, but it is in fact longer due to this extra material, which was presumably added after the title was established. EA 43.4, which is the only Chinese parallel to both these discourses, also lacks this extra passage. " + "mn30:2.5": "While some such as Mahāvīra the Ñātika (MN 14:17.2) and Pūraṇa Kassapa (AN 9.38:2.1) claimed to have direct knowledge, others such as Ajita Kesakambala denied that such knowledge was possible (DN 2:23.2). ", + "mn30:2.6": "The Buddha responded the same way when asked this question by Subhadda (DN 16:5.26.5). ", + "mn30:8.8": "This sentence differentiates this from the corresponding passage in the preceding sutta MN 29:2.8. ", + "mn30:13.1": "Where the previous sutta went directly from “knowledge and vision” to final liberation (MN 29:6.16), the current sutta adds an extensive passage on the nine attainments. Several details indicate that this passage is a later insertion. First, the jhānas are already included under immersion above (MN 30:10.12). There, immersion leads to knowledge and vision following the normal sequence (eg. DN 2:83.1), rather than being superior to it as here. Further, this discourse is distinguished as “short” compared to the previous “large” discourse, but it is in fact longer due to this extra material, which was presumably added after the title was established. EA 43.4, which is the only Chinese parallel to both these discourses, also lacks this extra passage. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn31_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn31_comment-en-sujato.json index 6e0d1e894c56..0f5718e8de99 100644 --- a/comment/en/sujato/sutta/mn/mn31_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn31_comment-en-sujato.json @@ -1,20 +1,20 @@ { - "mn31:1.1": "This discourse is a favorite among monastics, depicting an ideal life of simplicity and friendship. The introduction recurs at [pli-tv-kd10:4.2.1]() and, with a different teaching portion, at [mn128:81](). In both those cases it is set after the Buddha left the quarreling monks of Kosambi. | This discourse and [mn128]() appear to be influenced by Bṛhadāraṇyaka Upaniṣad 4.3, a famous dialogue where an unusually reluctant Yājñavalkya is repeatedly pressed by King Janaka to reveal the true nature of a person’s light. ", - "mn31:1.2": "Ñātika (also spelled _nātika_, or _nādika_; Sanskrit _jñātṛka_; Prākrit _nāyika_) was the clan to which the Jain leader Mahāvīra (called Nāṭaputta, i.e. Ñātiputta) belonged. This is the chief town of the clan. It was part of the Vajjian Federation (See [dn16:2.5.1]()). | Over a millennium previously, the Indus Valley Civilization had built cities of fired brick with standardized size and construction methods, but in the Buddha’s day most buildings were wood. This is the only brick building mentioned in the suttas; brick construction is also discussed in the Vinaya. ", - "mn31:2.1": "Anuruddha was the brother of Ānanda and Mahānāma ([pli-tv-kd17:1.1.3]()) which, according to the commentary, makes the Buddha his cousin. He was an exponent of mindfulness meditation ([sn52.1](), etc.) and master of clairvoyance ([an1.192:1.1](). | Kimbila was one of the seven leading Sakyans, including Anuruddha and Ānanda, who went forth together ([pli-tv-kd17:1.4.1]()). | Several Nandiyas are known in the suttas, one of whom was a Sakyan ([sn55.40](), [an11.13](); the root _nand_ (“joy”) was a popular choice for Sakyan names: Ānanda, Nanda, Upananda). While Nandiya is not mentioned as having gone forth with the seven, Kimbila refers to their group as the “Sakyan friends” in his verses at [thag2.18](), so it seems likely he was indeed the Sakyan Nandiya; perhaps he went forth later than his friends. ", - "mn31:3.2": "This is one of several instances showing that the Buddha looked like an ordinary ascetic (see also [dn2:11.2](), [mn140:5.11]()). ", - "mn31:3.5": "_Attakāmarūpa_ is glossed by the commentary as “those whose nature is to desire their own welfare”. Most translators have “seeking their own good” or similar, agreeing with the commentary. But this erases the unique and striking phrasing, which draws on Yājnavalkya’s description of one whose form is such that, having attained their only desire, the Self, has become without desire (_ātmakāmam āptakāmam akāmaṁ rūpaṁ_, Śatapatha Brāhmaṇa 14.7.1.21, Bṛhadāraṇyaka Upaniṣad 4.3.21. Cf. _niṣkāma āptakāma ātmakāmo_, Śatapatha Brāhmaṇa 14.7.2.8, Bṛhadāraṇyaka Upaniṣad 4.4.6 . In both cases the Bṛhadāraṇyaka reverses the sequence of _āpta_ … _ātma_.) This describes a sage who is fully immersed in the realization of Brahman in death or dreamless sleep. Here the suffix _-rūpa_ does not mean “seemingly”, nor is it to be discarded as a mere idiom, but has the sense given in the commentary, a person’s true form or true nature (_sabhāva_). This is, of course, not a Buddhist concept. But it is spoken by the keeper of a park (not a monastery) who fails to even recognize the Buddha. There is no reason he should be Buddhist. To this day, Buddhist monastics are received with kindness and unhesitatingly supported by Hindus, who readily interpret and describe the monastics’ practice in their own terms. ", + "mn31:1.1": "This discourse is a favorite among monastics, depicting an ideal life of simplicity and friendship. The introduction recurs at Pli Tv Kd 10:4.2.1 and, with a different teaching portion, at MN 128:81. In both those cases it is set after the Buddha left the quarreling monks of Kosambi. | This discourse and MN 128 appear to be influenced by Bṛhadāraṇyaka Upaniṣad 4.3, a famous dialogue where an unusually reluctant Yājñavalkya is repeatedly pressed by King Janaka to reveal the true nature of a person’s light. ", + "mn31:1.2": "Ñātika (also spelled nātika, or nādika; Sanskrit jñātṛka; Prākrit nāyika) was the clan to which the Jain leader Mahāvīra (called Nāṭaputta, i.e. Ñātiputta) belonged. This is the chief town of the clan. It was part of the Vajjian Federation (See DN 16:2.5.1). | Over a millennium previously, the Indus Valley Civilization had built cities of fired brick with standardized size and construction methods, but in the Buddha’s day most buildings were wood. This is the only brick building mentioned in the suttas; brick construction is also discussed in the Vinaya. ", + "mn31:2.1": "Anuruddha was the brother of Ānanda and Mahānāma (Pli Tv Kd 17:1.1.3) which, according to the commentary, makes the Buddha his cousin. He was an exponent of mindfulness meditation (SN 52.1, etc.) and master of clairvoyance (AN 1.192:1.1. | Kimbila was one of the seven leading Sakyans, including Anuruddha and Ānanda, who went forth together (Pli Tv Kd 17:1.4.1). | Several Nandiyas are known in the suttas, one of whom was a Sakyan (SN 55.40, AN 11.13; the root nand (“joy”) was a popular choice for Sakyan names: Ānanda, Nanda, Upananda). While Nandiya is not mentioned as having gone forth with the seven, Kimbila refers to their group as the “Sakyan friends” in his verses at Thag 2.18, so it seems likely he was indeed the Sakyan Nandiya; perhaps he went forth later than his friends. ", + "mn31:3.2": "This is one of several instances showing that the Buddha looked like an ordinary ascetic (see also DN 2:11.2, MN 140:5.11). ", + "mn31:3.5": "Attakāmarūpa is glossed by the commentary as “those whose nature is to desire their own welfare”. Most translators have “seeking their own good” or similar, agreeing with the commentary. But this erases the unique and striking phrasing, which draws on Yājnavalkya’s description of one whose form is such that, having attained their only desire, the Self, has become without desire (ātmakāmam āptakāmam akāmaṁ rūpaṁ, Śatapatha Brāhmaṇa 14.7.1.21, Bṛhadāraṇyaka Upaniṣad 4.3.21. Cf. niṣkāma āptakāma ātmakāmo, Śatapatha Brāhmaṇa 14.7.2.8, Bṛhadāraṇyaka Upaniṣad 4.4.6 . In both cases the Bṛhadāraṇyaka reverses the sequence of āpta … ātma.) This describes a sage who is fully immersed in the realization of Brahman in death or dreamless sleep. Here the suffix -rūpa does not mean “seemingly”, nor is it to be discarded as a mere idiom, but has the sense given in the commentary, a person’s true form or true nature (sabhāva). This is, of course, not a Buddhist concept. But it is spoken by the keeper of a park (not a monastery) who fails to even recognize the Buddha. There is no reason he should be Buddhist. To this day, Buddhist monastics are received with kindness and unhesitatingly supported by Hindus, who readily interpret and describe the monastics’ practice in their own terms. ", "mn31:5.7": "The text refers to “Anuruddhas” in plural. It was apparently the custom to refer to the group by their most senior member. ", - "mn31:6.1": "The emphasis on harmonious living fits the accounts in [pli-tv-kd10:4.2.1]() and [mn128](), where the Buddha had just left the quarreling community of Kosambi. This suggests that the introduction belongs there, when the three friends were practicing together in the Eastern Bamboo Park near Kosambi. The current sutta is set around 400 kms to the east near Vesālī, and it is hardly likely that the Buddha went straight there after leaving Kosambi. In addition, in [mn128]() the three friends are still developing their meditation, whereas in the current sutta they have already achieved arahantship. It seems that the popular introduction of [mn128]() was reused to frame a later conversation with the three friends, despite the implausibility of the same events happening in the same way twice. ", - "mn31:7.4": "These are three of the six “warm-hearted qualities” of [mn48:6.2]() and [an6.11:1.1](). ", - "mn31:8.2": "Normally I render _viharati_ in such instances as “meditate”. But Anuruddha’s response avoids talking about meditation. I think he is deliberately avoiding the topic, skirting the obvious intended meaning by seizing on an ambiguity. His reticence echoes Yājñavalkya’s reticence to answer Janaka on the topic of a person’s light (Bṛhadāraṇyaka Upaniṣad 4.3.1). ", - "mn31:9.7": "For _hatthavilaṅghaka_ (“lending a hand up”) see [mn125:9.2](). | The Chinese parallels (MA 128 at T i 729c9 and EA 24.8 at T ii 629a23) both add that they then retire for meditation. ", - "mn31:9.8": "That is, three times in each _uposatha_ period lasting a fortnight. | The Chinese parallels add that they might also sit in noble silence (in accord with [mn26:4.13]()). ", + "mn31:6.1": "The emphasis on harmonious living fits the accounts in Pli Tv Kd 10:4.2.1 and MN 128, where the Buddha had just left the quarreling community of Kosambi. This suggests that the introduction belongs there, when the three friends were practicing together in the Eastern Bamboo Park near Kosambi. The current sutta is set around 400 kms to the east near Vesālī, and it is hardly likely that the Buddha went straight there after leaving Kosambi. In addition, in MN 128 the three friends are still developing their meditation, whereas in the current sutta they have already achieved arahantship. It seems that the popular introduction of MN 128 was reused to frame a later conversation with the three friends, despite the implausibility of the same events happening in the same way twice. ", + "mn31:7.4": "These are three of the six “warm-hearted qualities” of MN 48:6.2 and AN 6.11:1.1. ", + "mn31:8.2": "Normally I render viharati in such instances as “meditate”. But Anuruddha’s response avoids talking about meditation. I think he is deliberately avoiding the topic, skirting the obvious intended meaning by seizing on an ambiguity. His reticence echoes Yājñavalkya’s reticence to answer Janaka on the topic of a person’s light (Bṛhadāraṇyaka Upaniṣad 4.3.1). ", + "mn31:9.7": "For hatthavilaṅghaka (“lending a hand up”) see MN 125:9.2. | The Chinese parallels (MA 128 at T i 729c9 and EA 24.8 at T ii 629a23) both add that they then retire for meditation. ", + "mn31:9.8": "That is, three times in each uposatha period lasting a fortnight. | The Chinese parallels add that they might also sit in noble silence (in accord with MN 26:4.13). ", "mn31:9.9": "Here the Vinaya account ends, as it is concerned with the settlement of the quarrel among the monks of Kosambi. ", "mn31:10.3": "", - "mn31:10.4": "The first absorption is defined at [pli-tv-bu-vb-pj4:4.1.3.1]() as the most basic “superhuman distinction”. Thus Anuruddha is answering the question directly but humbly, revealing as little as possible. ", - "mn31:11-13.2": "_Samatikkamāya_ (“for going beyond”) is used in a similar sense at [mn10:47.1](). ", + "mn31:10.4": "The first absorption is defined at Pli Tv Bu Vb Pj 4:4.1.3.1 as the most basic “superhuman distinction”. Thus Anuruddha is answering the question directly but humbly, revealing as little as possible. ", + "mn31:11-13.2": "Samatikkamāya (“for going beyond”) is used in a similar sense at MN 10:47.1. ", "mn31:20.3": "Even such close monks did not reveal their attainments to each other, a testament to their character. This is a reminder of the virtue of discretion when speaking of such subtle matters. They are not things to be bandied about in common conversation. ", - "mn31:21.1": "_Parajana_ means “stranger” ([mil6.3.1:13.2]()) or “strange spirit” ([mn25:5.20]()). The commentary identifies him with the Dīgha of [dn32:10.18](). He must have been the deity of a local shrine. This passage shows how the intercession of even such a humble spirit can resound among all the gods. ", - "mn31:21.2": "The praise that follows is unusually effusive and can be compared with the equally unusual recounting of the enlightened devotees of Ñātika ([dn16:2.5.1]()). Both passages serve to extol Buddhism in the home of Mahāvīra, the Buddha’s elder rival. " + "mn31:21.1": "Parajana means “stranger” (Mil 6.3.1:13.2) or “strange spirit” (MN 25:5.20). The commentary identifies him with the Dīgha of DN 32:10.18. He must have been the deity of a local shrine. This passage shows how the intercession of even such a humble spirit can resound among all the gods. ", + "mn31:21.2": "The praise that follows is unusually effusive and can be compared with the equally unusual recounting of the enlightened devotees of Ñātika (DN 16:2.5.1). Both passages serve to extol Buddhism in the home of Mahāvīra, the Buddha’s elder rival. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn3_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn3_comment-en-sujato.json index 19ea11909f52..e39f15c5ec81 100644 --- a/comment/en/sujato/sutta/mn/mn3_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn3_comment-en-sujato.json @@ -1,14 +1,14 @@ { - "mn3:2.1": "“Things of the flesh” renders _āmisa_, literally “meat”. In Vedic sacrifice the flesh of the slaughtered beast was made holy and fit for the gods (Rig Veda 1.162.10). In this way the guilt of killing was assuaged and the flesh became allowable for the brahmin priests. Here the “flesh” is extended by implication to the material pleasures of the world. ", - "mn3:2.4": "Text’s _ādiya_ (and variant _ādissā_) are future passive participles from √_dis_ (“point”) having the sense “liable to be pointed out or accused”. ", + "mn3:2.1": "“Things of the flesh” renders āmisa, literally “meat”. In Vedic sacrifice the flesh of the slaughtered beast was made holy and fit for the gods (Rig Veda 1.162.10). In this way the guilt of killing was assuaged and the flesh became allowable for the brahmin priests. Here the “flesh” is extended by implication to the material pleasures of the world. ", + "mn3:2.4": "Text’s ādiya (and variant ādissā) are future passive participles from √dis (“point”) having the sense “liable to be pointed out or accused”. ", "mn3:3.1": "A mendicant tries to eat just what they need. In some circumstances, especially when eating on invitation in a house, the donors will first place a modest amount of food in the bowl, then offer more during the meal if it is needed. This passage concerns such extra food that has been refused. ", "mn3:3.2": "", - "mn3:3.25": "This is an example of the “defilements given up by using” ([mn2:14.2]()). It makes a point: short term discomfort is outweighed by the benefits of overcoming greed. Note that the Buddha encouraged mendicants to eat regularly, and did not support fasting or other extreme diets. ", + "mn3:3.25": "This is an example of the “defilements given up by using” (MN 2:14.2). It makes a point: short term discomfort is outweighed by the benefits of overcoming greed. Note that the Buddha encouraged mendicants to eat regularly, and did not support fasting or other extreme diets. ", "mn3:4.3": "This marks the first time in the Majjhimanikāya that we hear a teaching from a disciple. Sāriputta was the Buddha’s leading disciple, famed for his wisdom. He gave many teachings in the suttas, typically, as here, preferring systematic expositions. ", - "mn3:5.1": "Sāriputta continues on a similar theme, phrased in terms of “seclusion” (_viveka_) rather than “things of the flesh” (_āmisa_). Seclusion is explained in the commentaries as threefold: physical seclusion achieved by living a virtuous life in a quiet place; mental seclusion from the hindrances achieved through the _jhānas_; and seclusion from attachments, namely Nibbāna. ", - "mn3:6.5": "“Senior mendicants” (_therā bhikkhū_) are those ordained more than ten rains retreats. ", - "mn3:6.13": "“Middle mendicants” (_majjhimā bhikkhū_) have between five and ten rains. ", - "mn3:6.14": "“Junior mendicants” (_navā bhikkhū_) have less than five rains. ", - "mn3:8.2": "Sāriputta is adapting a passage from the Buddha’s first sermon, the Dhammacakkappavattanasutta ([sn56.11:2.4]()). ", - "mn3:8.4": "The noble eightfold path is the fourth of the four noble truths. It is defined in detail at [mn141:23.2](). " + "mn3:5.1": "Sāriputta continues on a similar theme, phrased in terms of “seclusion” (viveka) rather than “things of the flesh” (āmisa). Seclusion is explained in the commentaries as threefold: physical seclusion achieved by living a virtuous life in a quiet place; mental seclusion from the hindrances achieved through the jhānas; and seclusion from attachments, namely Nibbāna. ", + "mn3:6.5": "“Senior mendicants” (therā bhikkhū) are those ordained more than ten rains retreats. ", + "mn3:6.13": "“Middle mendicants” (majjhimā bhikkhū) have between five and ten rains. ", + "mn3:6.14": "“Junior mendicants” (navā bhikkhū) have less than five rains. ", + "mn3:8.2": "Sāriputta is adapting a passage from the Buddha’s first sermon, the Dhammacakkappavattanasutta (SN 56.11:2.4). ", + "mn3:8.4": "The noble eightfold path is the fourth of the four noble truths. It is defined in detail at MN 141:23.2. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn4_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn4_comment-en-sujato.json index c04fa98aad17..05c364b23de5 100644 --- a/comment/en/sujato/sutta/mn/mn4_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn4_comment-en-sujato.json @@ -1,29 +1,29 @@ { - "mn4:2.1": "We meet Jānussoṇi many times in the suttas, where he converses with the Buddha on a number of topics, with a special interest in the afterlife. His name appears in Sanskrit as Jānaśruti or Jānaśruteya, which are patronymics of Janaśruti, “famed among the people”, with the element _soṇi_ coming from the Vedic _ṣvaṇi_ (“sound”). The Chinese rendering 生聞 (“Born Famous”, T 125.2.665b18) evidently assumes the same derivation (_jana_ “people” is from √_jan_ “born”). The Pali commentary says it is a title awarded the family priest (_purohita_) of Kosala, which would make him one of the most powerful brahmins alive. However, I can find no confirmation of such a title, whereas the use of Jānaśruti as a patronymic by the descendants of Janaśruti is well attested. ", - "mn4:2.3": "This statement is sometimes translated as a question, but it lacks the usual question markers. The parallel at [EA 31.1](https://suttacentral.net/ea31.1/lzh/taisho) reverses the sequence: Jānussoṇi first says that living in the forest is hard, then introduces the idea that the Buddha is their guide, following which the Buddha tells his life story. This makes for a better flow of ideas. ", - "mn4:2.4": "Picking up from the previous sutta the themes of following the Buddha’s example and of seclusion. | In _diṭṭhānugatiṁ_, read _diṭṭha_ (“what has been seen”, i.e. “example”), rather than _diṭṭhi_ (“view”) per commentary. ", - "mn4:3.1": "This is the first of several times in the Majjhimanikāya that the Buddha spoke of his meditation before enlightenment (see eg. [mn19](), [mn128]()). Rather than the mystical being of later tradition who was already elevated to a higher plane at birth, in these texts the Buddha takes pains to depict himself as an ordinary person who struggled with the same issues in meditation as anyone else. | “Intent on awakening” is _bodhisatta_ (Sanskrit _bodhisattva_). Such passages as this are apparently the original context for this term. The Pali _satta_ represents a number of different words in Sanskrit, including _sajjita_ “intent on, devoted to, fixed upon”, which makes better sense here than _sattva_ “being”. ", + "mn4:2.1": "We meet Jānussoṇi many times in the suttas, where he converses with the Buddha on a number of topics, with a special interest in the afterlife. His name appears in Sanskrit as Jānaśruti or Jānaśruteya, which are patronymics of Janaśruti, “famed among the people”, with the element soṇi coming from the Vedic ṣvaṇi (“sound”). The Chinese rendering 生聞 (“Born Famous”, T 125.2.665b18) evidently assumes the same derivation (jana “people” is from √jan “born”). The Pali commentary says it is a title awarded the family priest (purohita) of Kosala, which would make him one of the most powerful brahmins alive. However, I can find no confirmation of such a title, whereas the use of Jānaśruti as a patronymic by the descendants of Janaśruti is well attested. ", + "mn4:2.3": "This statement is sometimes translated as a question, but it lacks the usual question markers. The parallel at EA 31.1 reverses the sequence: Jānussoṇi first says that living in the forest is hard, then introduces the idea that the Buddha is their guide, following which the Buddha tells his life story. This makes for a better flow of ideas. ", + "mn4:2.4": "Picking up from the previous sutta the themes of following the Buddha’s example and of seclusion. | In diṭṭhānugatiṁ, read diṭṭha (“what has been seen”, i.e. “example”), rather than diṭṭhi (“view”) per commentary. ", + "mn4:3.1": "This is the first of several times in the Majjhimanikāya that the Buddha spoke of his meditation before enlightenment (see eg. MN 19, MN 128). Rather than the mystical being of later tradition who was already elevated to a higher plane at birth, in these texts the Buddha takes pains to depict himself as an ordinary person who struggled with the same issues in meditation as anyone else. | “Intent on awakening” is bodhisatta (Sanskrit bodhisattva). Such passages as this are apparently the original context for this term. The Pali satta represents a number of different words in Sanskrit, including sajjita “intent on, devoted to, fixed upon”, which makes better sense here than sattva “being”. ", "mn4:4.2": "That is, their guilt will manifest as fear. Throughout this sutta, the Buddha emphasizes that fear is overcome by the proper development of the path, which leads to confidence and strength of mind. This is in implicit contrast to the notion that one overcomes fear by either brute endurance and force of will or by magical spells and charms. ", - "mn4:4.6": "“Unruffled” is _pallomamāpādiṁ_. ", - "mn4:7.1": "The purification of livelihood for an ascetic is spelled out in detail in [dn2:56.1]() as part of the Gradual Training of a Buddhist mendicant. The current sutta can, in fact, be read as a variant presentation of the Gradual Training. ", - "mn4:18.2": "“Straying minds” is _vibbhantacittā_. The verbal form _vibhamati_ is used of a monastic who disrobes. ", - "mn4:20.3": "These are the days of _uposatha_ (“sabbath”) marking the lunar cycle. ", - "mn4:21.1": "The Buddha illustrates his claim that the forests can rob the mind of a meditator without _samādhi_. During the development of meditation, perception can change in strange and unsettling ways, making the meditator question the nature of reality. In some cases, over-exertion in meditation can indeed lead to mental breakdown. ", - "mn4:21.3": "This alludes to the oft-repeated phrase “as by day, so by night; as by night, so by day”, which is associated with the meditative perception of light ([an4.41:3.3]()), the development of the bases of psychic power ([sn51.11:1.10]()), and the dispelling of drowsiness ([an7.61:7.2]()). The point of that phrase is that the mind has been developed until it is full of light regardless of whether it is light or dark outside. Here, the Buddha forestalls the accusation that this is deluded: he knows perfectly well what is day and what is night. ", + "mn4:4.6": "“Unruffled” is pallomamāpādiṁ. ", + "mn4:7.1": "The purification of livelihood for an ascetic is spelled out in detail in DN 2:56.1 as part of the Gradual Training of a Buddhist mendicant. The current sutta can, in fact, be read as a variant presentation of the Gradual Training. ", + "mn4:18.2": "“Straying minds” is vibbhantacittā. The verbal form vibhamati is used of a monastic who disrobes. ", + "mn4:20.3": "These are the days of uposatha (“sabbath”) marking the lunar cycle. ", + "mn4:21.1": "The Buddha illustrates his claim that the forests can rob the mind of a meditator without samādhi. During the development of meditation, perception can change in strange and unsettling ways, making the meditator question the nature of reality. In some cases, over-exertion in meditation can indeed lead to mental breakdown. ", + "mn4:21.3": "This alludes to the oft-repeated phrase “as by day, so by night; as by night, so by day”, which is associated with the meditative perception of light (AN 4.41:3.3), the development of the bases of psychic power (SN 51.11:1.10), and the dispelling of drowsiness (AN 7.61:7.2). The point of that phrase is that the mind has been developed until it is full of light regardless of whether it is light or dark outside. Here, the Buddha forestalls the accusation that this is deluded: he knows perfectly well what is day and what is night. ", "mn4:22-26.1": "To this point, the sutta has been focusing on the foundations of meditation from the special perspective of overcoming fear. Now that this has been achieved, it returns to the standard presentation of immersion and then wisdom. Taken together, then, it is the first presentation of the Gradual Training in the Majjhima Nikāya. ", - "mn4:22-26.2": "_Jhāna_ is a state of “elevated consciousness” (_adhicitta_), so all the terms have an elevated sense. The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. The “unskillful qualities” are the five hindrances. The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. “Placing the mind and keeping it connected” (_vitakka_, _vicāra_) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation. ", - "mn4:22-26.3": "Each _jhāna_ begins as the least refined aspect of the previous _jhāna_ ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. ", + "mn4:22-26.2": "Jhāna is a state of “elevated consciousness” (adhicitta), so all the terms have an elevated sense. The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. The “unskillful qualities” are the five hindrances. The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. “Placing the mind and keeping it connected” (vitakka, vicāra) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation. ", + "mn4:22-26.3": "Each jhāna begins as the least refined aspect of the previous jhāna ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. ", "mn4:22-26.4": "The emotional response to bliss matures from the subtle thrill of rapture to the poise of equanimity. Mindfulness is present in all states of deep meditation, but with equanimity it becomes prominent. ", "mn4:22-26.5": "The emotional poise of equanimity leads to the feeling of pleasure settling into the more subtle neutral feeling. Pain and sadness have been abandoned long before, but are emphasized here as they are subtle counterpart of pleasure. ", - "mn4:27.1": "The equanimity of the fourth _jhāna_ is not dullness and indifference, but a brilliant and radiant awareness. The fourth _jhāna_ is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first _jhāna_ can be a basis for liberating insight. Without _jhāna_, however, the eightfold path is incomplete and liberating insight is impossible. | The verb _abhininnāmeti_ (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs ([sn35.240:1.7]()). ", - "mn4:27.2": "Empowered by the fourth _jhāna_, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. The knowledge of these events is not hazy or murky, but clear and precise, illuminated by the brilliance of purified consciousness. ", - "mn4:29.2": "Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; *why* rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in [dn1:2.5.3]() and [mn136](). The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. ", - "mn4:31.1": "This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of _jhāna_. Here they are eliminated forever. ", - "mn4:31.2": "These are the four noble truths, which form the main content of the Buddha’s first sermon. They are the overarching principle into which all other teachings fall. As established in [mn2](), seeing the four noble truths indicates stream-entry, while the ending of all defilements indicates arahantship. ", - "mn4:31.3": "The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (or “arahantship”, _arahatta_). | Many translators use “defilement” to render _kilesa_, but since _kilesa_ appears only rarely in the early texts, I use “defilement” for _āsava_. Both terms refer to a stain, corruption, or pollution in the mind. ", - "mn4:32.1": "_Bhavāsava_ is the defilement that craves to continue life in a new birth. ", + "mn4:27.1": "The equanimity of the fourth jhāna is not dullness and indifference, but a brilliant and radiant awareness. The fourth jhāna is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first jhāna can be a basis for liberating insight. Without jhāna, however, the eightfold path is incomplete and liberating insight is impossible. | The verb abhininnāmeti (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs (SN 35.240:1.7). ", + "mn4:27.2": "Empowered by the fourth jhāna, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. The knowledge of these events is not hazy or murky, but clear and precise, illuminated by the brilliance of purified consciousness. ", + "mn4:29.2": "Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; why rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in DN 1:2.5.3 and MN 136. The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. ", + "mn4:31.1": "This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of jhāna. Here they are eliminated forever. ", + "mn4:31.2": "These are the four noble truths, which form the main content of the Buddha’s first sermon. They are the overarching principle into which all other teachings fall. As established in MN 2, seeing the four noble truths indicates stream-entry, while the ending of all defilements indicates arahantship. ", + "mn4:31.3": "The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (or “arahantship”, arahatta). | Many translators use “defilement” to render kilesa, but since kilesa appears only rarely in the early texts, I use “defilement” for āsava. Both terms refer to a stain, corruption, or pollution in the mind. ", + "mn4:32.1": "Bhavāsava is the defilement that craves to continue life in a new birth. ", "mn4:32.2": "This is a reflective awareness of the fact of awakening. The meditator reviews their mind and sees that it is free from all forces that lead to suffering. ", - "mn4:32.3": "This is a standard declaration of full awakening in the suttas, said both of the Buddha and of any arahant (“perfected one”). Each of the four phrases illustrates a cardinal principle of awakening. (1) Further transmigration through rebirths has come to an end due to the exhaustion (_khīṇa_) of that which propels rebirth, namely deeds motivated by craving. (2) The eightfold path has been developed fully in all respects. (3) All functions relating to the four noble truths have been completed, namely: understanding suffering, letting go craving, witnessing extinguishment, and developing the path. (4) Extinguishment is final, with no falling back to this or any other state of existence. ", - "mn4:34.5": "Also at [an2.30:1.1](). The Buddha confirms Jānussoṇi’s belief that he acts to set a good example for others. ", - "mn4:35.4": "Jānussoṇi goes forth so often in the suttas that it is almost a genre unto itself ([mn27](), [sn12:47](), [an2.17:3.1](), [an3:55](), [an3:59](), [an4:184](), [an6:52](), [an7:47](), [an10:119](), [an10:167](), [an10:177]()). Such narrative accounts of conversion or enlightenment at the end of discourses are not very reliable, as they are not the Buddha’s words but were added by editors at some point. " + "mn4:32.3": "This is a standard declaration of full awakening in the suttas, said both of the Buddha and of any arahant (“perfected one”). Each of the four phrases illustrates a cardinal principle of awakening. (1) Further transmigration through rebirths has come to an end due to the exhaustion (khīṇa) of that which propels rebirth, namely deeds motivated by craving. (2) The eightfold path has been developed fully in all respects. (3) All functions relating to the four noble truths have been completed, namely: understanding suffering, letting go craving, witnessing extinguishment, and developing the path. (4) Extinguishment is final, with no falling back to this or any other state of existence. ", + "mn4:34.5": "Also at AN 2.30:1.1. The Buddha confirms Jānussoṇi’s belief that he acts to set a good example for others. ", + "mn4:35.4": "Jānussoṇi goes forth so often in the suttas that it is almost a genre unto itself (MN 27, SN 12:47, AN 2.17:3.1, AN 3:55, AN 3:59, AN 4:184, AN 6:52, AN 7:47, AN 10:119, AN 10:167, AN 10:177). Such narrative accounts of conversion or enlightenment at the end of discourses are not very reliable, as they are not the Buddha’s words but were added by editors at some point. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn5_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn5_comment-en-sujato.json index 319402fadecf..a07ca7f299ad 100644 --- a/comment/en/sujato/sutta/mn/mn5_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn5_comment-en-sujato.json @@ -1,22 +1,22 @@ { "mn5:1.2": "The Buddha does not appear in this sutta, yet he is mentioned by way of respect, indicating that these events took place while he was alive. ", "mn5:2.1": "This sutta emphasizes how even small, apparently trivial defects betray a deeper corruption. Rather than hiding them away in shame, they will only be healed when brought to light. ", - "mn5:2.3": "“Blemish” (_aṅgaṇa_) is used literally as a mark or discoloration on the face ([mn15:8.3]()), and metaphorically in the sense of a psychological defect. It stems from the root √_añj_ in the sense of something smeared on the skin such as ointment ([mn75:23.13]()) or eyeshadow ([mn82:25.14]()). ", - "mn5:4.1": "When Sāriputta and Moggallāna address each other, they use their name together with “reverend” (_āvuso_). Here we just have _āvuso_. I take it that Moggallāna is asking questions on behalf of the group, and Sāriputta addresses the group. ", - "mn5:6.1": "“Feature of beauty” is _subhanimitta_. In early Pali, _nimitta_ is used for a feature or quality of the mind that, when focused on, promotes the growth of similar or related qualities. Thus focusing on beauty fosters the desire for that beauty. ", + "mn5:2.3": "“Blemish” (aṅgaṇa) is used literally as a mark or discoloration on the face (MN 15:8.3), and metaphorically in the sense of a psychological defect. It stems from the root √añj in the sense of something smeared on the skin such as ointment (MN 75:23.13) or eyeshadow (MN 82:25.14). ", + "mn5:4.1": "When Sāriputta and Moggallāna address each other, they use their name together with “reverend” (āvuso). Here we just have āvuso. I take it that Moggallāna is asking questions on behalf of the group, and Sāriputta addresses the group. ", + "mn5:6.1": "“Feature of beauty” is subhanimitta. In early Pali, nimitta is used for a feature or quality of the mind that, when focused on, promotes the growth of similar or related qualities. Thus focusing on beauty fosters the desire for that beauty. ", "mn5:9.1": "Following the commentary, I take this question as an interjection by Moggallāna, even though the expected personal name is lacking. ", "mn5:10.1": "", "mn5:10.2": "The Vinaya depends on mutual acknowledgement of offences and mutual rehabilitation. It is a system of social morality, not just of individual responsibility. ", "mn5:11.2": "Many Vinaya offences can be cleared by a simple confession to a single fellow monastic. In more serious cases, however, the entire resident Saṅgha must be involved in the rehabilitation process. In such cases, a sense of collective shame is essential to motivate the offender to change their ways. ", - "mn5:12.2": "“Counterpart” (_paṭipuggala_) is elsewhere used of the Buddha, where it is paired with _sama_ in a negative sense, “without equal or rival” (eg. [mn56:29.54]()). Here, the commentary explains it as someone who is a counterpart in that they too have committed an offense (_sāpattiko_, cp. [pli-tv-kd2:27.3.1]()), or because they are similar in caste, learning, etc. ", + "mn5:12.2": "“Counterpart” (paṭipuggala) is elsewhere used of the Buddha, where it is paired with sama in a negative sense, “without equal or rival” (eg. MN 56:29.54). Here, the commentary explains it as someone who is a counterpart in that they too have committed an offense (sāpattiko, cp. Pli Tv Kd 2:27.3.1), or because they are similar in caste, learning, etc. ", "mn5:14.2": "Normally, mendicants would wander for alms, which was usually done alone or with an attendant. In some places today, such as north-east Thailand, we see mendicants going for alms in a line. The phrasing “for the meal”, however, seems to refer to an occasion when a group of mendicants have been invited to take the meal in someone’s house. ", - "mn5:16.2": "This is the _anumodana_, which is still recited in Pali today. In the Buddha’s time, however, the _anumodana_ was not an incomprehensible chant in an ancient language believed to confer a special “blessing”. Rather, it was a short teaching on the benefits of giving, emphasizing the positive effects of the donor’s actions. See examples at [dn16:1.31.2]() = [ud8.6:22.1](), [mn92:26.1]() = [snp3.7:35.1](), [sn55.26:20.1](), [an5.44:8.1](), [an54:8.1](), [Kd 8:15.14.4](https://suttacentral.net/pli-tv-kd1/en/brahmali#15.14.4), and [Kd 16:1.5.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#1.5.1). ", - "mn5:17.2": "It is an offence for a monk to teach nuns with a worldly motive ([Bu Pc 24](https://suttacentral.net/pli-tv-bu-vb-pc24/en/brahmali)). ", - "mn5:29.1": "These are the outward signs of someone living a dedicated ascetic life. These and other practices are called _dhutaṅga_ (“shaking off”) and may be voluntarily undertaken in order to live more freely without attachments. ", - "mn5:31.6": "Samīti is mentioned only here. | The rare _yānakāra_ (“wainwright”) is used here instead of the normal _rathakāra_ (also at [Tha-ap 150:1.1](https://suttacentral.net/tha-ap150/pli/ms#1.1) and Varāhamihira’s Bṛhatsaṁhitā 10.17). ", - "mn5:31.7": "The primary Pali account of Ājīvaka beliefs is at [dn2:20.2](). | Paṇḍuputta is mentioned only here, although he shares a name with the five “sons of Paṇḍu”, better known as Pāṇḍava, who fought the Kurukṣetra war in the Mahābhārata. ", - "mn5:31.9": "“Pure and established in the pith” (_suddhā assa sāre patiṭṭhitā_) recurs at [mn72:21.5]() (of an assembly) and [an3.93:6.13]() (of a crop). ", - "mn5:32.3": "The Pali Text Society edition treats this sentence as a simple continuation of Moggallāna’s speech. But it reads better as an exclamation by the good monks, as indicated by Mahāsaṅgīti’s close _-ti_. ", - "mn5:33.1": "This simile is also found at [an8.51:24.1](). It is the inverse of the simile where a vain young person would try to remove any “blemish” from their face (eg. [mn15:8.3](), [an10.51:3.2](); with _kaṇika_ instead of _aṅgaṇa_ at [dn2:92.1]()). ", - "mn5:33.4": "“Spiritual giant” is _nāga_, which also means a dragon, a bull elephant, or a king cobra. | This mutual admiration is also expressed between Sāriputta and Moggallāna at [sn21.3:7.1]() and [ud4.4:8.1](), and between Sāriputta and Puṇṇa son of Mantāṇī at [mn24:17.13](). " + "mn5:16.2": "This is the anumodana, which is still recited in Pali today. In the Buddha’s time, however, the anumodana was not an incomprehensible chant in an ancient language believed to confer a special “blessing”. Rather, it was a short teaching on the benefits of giving, emphasizing the positive effects of the donor’s actions. See examples at DN 16:1.31.2 = Ud 8.6:22.1, MN 92:26.1 = Snp 3.7:35.1, SN 55.26:20.1, AN 5.44:8.1, AN 54:8.1, Kd 8:15.14.4, and Kd 16:1.5.1. ", + "mn5:17.2": "It is an offence for a monk to teach nuns with a worldly motive (Bu Pc 24). ", + "mn5:29.1": "These are the outward signs of someone living a dedicated ascetic life. These and other practices are called dhutaṅga (“shaking off”) and may be voluntarily undertaken in order to live more freely without attachments. ", + "mn5:31.6": "Samīti is mentioned only here. | The rare yānakāra (“wainwright”) is used here instead of the normal rathakāra (also at Tha-ap 150:1.1 and Varāhamihira’s Bṛhatsaṁhitā 10.17). ", + "mn5:31.7": "The primary Pali account of Ājīvaka beliefs is at DN 2:20.2. | Paṇḍuputta is mentioned only here, although he shares a name with the five “sons of Paṇḍu”, better known as Pāṇḍava, who fought the Kurukṣetra war in the Mahābhārata. ", + "mn5:31.9": "“Pure and established in the pith” (suddhā assa sāre patiṭṭhitā) recurs at MN 72:21.5 (of an assembly) and AN 3.93:6.13 (of a crop). ", + "mn5:32.3": "The Pali Text Society edition treats this sentence as a simple continuation of Moggallāna’s speech. But it reads better as an exclamation by the good monks, as indicated by Mahāsaṅgīti’s close -ti. ", + "mn5:33.1": "This simile is also found at AN 8.51:24.1. It is the inverse of the simile where a vain young person would try to remove any “blemish” from their face (eg. MN 15:8.3, AN 10.51:3.2; with kaṇika instead of aṅgaṇa at DN 2:92.1). ", + "mn5:33.4": "“Spiritual giant” is nāga, which also means a dragon, a bull elephant, or a king cobra. | This mutual admiration is also expressed between Sāriputta and Moggallāna at SN 21.3:7.1 and Ud 4.4:8.1, and between Sāriputta and Puṇṇa son of Mantāṇī at MN 24:17.13. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn6_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn6_comment-en-sujato.json index 231b21b03b1f..b4a3e336ab2e 100644 --- a/comment/en/sujato/sutta/mn/mn6_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn6_comment-en-sujato.json @@ -1,11 +1,11 @@ { - "mn6:2.1": "The “monastic code” (_pātimokkha_) is the primary list of rules for Buddhist monastics. There are many extant _pātimokkhas_ in Chinese, Tibetan, and Sanskrit from early Buddhist schools, all similar but with some variations especially in minor rules of etiquette. Each fortnight the _pātimokkha_ is recited to affirm the communal rules of the Saṅgha. Other passages are recited as inspiration, including this exhortation to keep the rules (also at [an4.12:1.1](), [an10.71:2.1](), and [iti111:2.1]()), as well as the verses known as _Ovāda Pātimokkha_ ([dn14:3.28.1]()). | Commentaries offer several explanations for the word _pātimokkha_, favoring the sense “leading to release” (from remorse and suffering). The Buddha says he laid down the _pātimokkha_ to tie the community together like flowers bunched with string ([pli-tv-bu-vb-pj1:3.2.6]()), which suggests a connection with _paṭimukka_, “binding” ([mn38:41.11]()). ", - "mn6:3.1": "To “fulfill precepts” repeats the commitment to the monastic code. | “Serenity” and “absorption” are the practice of meditation to develop tranquility (_samatha_). | “Discernment” is _vipassanā_ (“insight”) meditation | “Empty huts” indicates solitude. ", - "mn6:4.1": "This series of arguments is conditional: *if* this is what you want, *then* this is how to get it. The Buddha is not encouraging people to want these things; on the contrary, he frequently warned of the dangers of such attachments. He is being pragmatic: given that people have desires, how can they be encouraged to desire something better? ", - "mn6:14.1": "“Psychic powers” (_iddhi_) were much cultivated in the Buddha’s day, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in _samādhi_ was capable of things that are normally incomprehensible. | Only a few of these are attested as events in the early texts. The most common is the ability to disappear and reappear, exhibited by the Buddha ([an8.30:2.1]()), some disciples ([mn37:6.1]()), and deities ([mn67:8.1]()). ", - "mn6:15.1": "“Clairaudience” is a literal rendition of _dibbasota_. The root sense of _dibba_ is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. ", - "mn6:16.1": "Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. [an8.30:2.1]()), the main emphasis is on the comprehension of the overall state of mind. ", - "mn6:17.1": "Empowered by the fourth _jhāna_, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. ", - "mn6:18.1": "Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; *why* rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in [dn1:2.5.3]() and [mn136](). The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. ", - "mn6:19.1": "This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of _jhāna_. Here they are eliminated forever. " + "mn6:2.1": "The “monastic code” (pātimokkha) is the primary list of rules for Buddhist monastics. There are many extant pātimokkhas in Chinese, Tibetan, and Sanskrit from early Buddhist schools, all similar but with some variations especially in minor rules of etiquette. Each fortnight the pātimokkha is recited to affirm the communal rules of the Saṅgha. Other passages are recited as inspiration, including this exhortation to keep the rules (also at AN 4.12:1.1, AN 10.71:2.1, and Iti 111:2.1), as well as the verses known as Ovāda Pātimokkha (DN 14:3.28.1). | Commentaries offer several explanations for the word pātimokkha, favoring the sense “leading to release” (from remorse and suffering). The Buddha says he laid down the pātimokkha to tie the community together like flowers bunched with string (Pli Tv Bu Vb Pj 1:3.2.6), which suggests a connection with paṭimukka, “binding” (MN 38:41.11). ", + "mn6:3.1": "To “fulfill precepts” repeats the commitment to the monastic code. | “Serenity” and “absorption” are the practice of meditation to develop tranquility (samatha). | “Discernment” is vipassanā (“insight”) meditation | “Empty huts” indicates solitude. ", + "mn6:4.1": "This series of arguments is conditional: if this is what you want, then this is how to get it. The Buddha is not encouraging people to want these things; on the contrary, he frequently warned of the dangers of such attachments. He is being pragmatic: given that people have desires, how can they be encouraged to desire something better? ", + "mn6:14.1": "“Psychic powers” (iddhi) were much cultivated in the Buddha’s day, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in samādhi was capable of things that are normally incomprehensible. | Only a few of these are attested as events in the early texts. The most common is the ability to disappear and reappear, exhibited by the Buddha (AN 8.30:2.1), some disciples (MN 37:6.1), and deities (MN 67:8.1). ", + "mn6:15.1": "“Clairaudience” is a literal rendition of dibbasota. The root sense of dibba is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. ", + "mn6:16.1": "Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. AN 8.30:2.1), the main emphasis is on the comprehension of the overall state of mind. ", + "mn6:17.1": "Empowered by the fourth jhāna, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. ", + "mn6:18.1": "Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; why rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in DN 1:2.5.3 and MN 136. The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. ", + "mn6:19.1": "This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of jhāna. Here they are eliminated forever. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn7_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn7_comment-en-sujato.json index e4489a8300fc..2af0260979ba 100644 --- a/comment/en/sujato/sutta/mn/mn7_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn7_comment-en-sujato.json @@ -1,26 +1,26 @@ { - "mn7:2.5": "A “bad destiny” (_duggati_) is any realm below the human, namely the animal, ghost, and hell realms. ", - "mn7:3.1": "Here the text shifts from _saṅkiliṭṭha_ (“corrupt”) to _upakkilesa_ (“corruption”). These are general terms for unskillful qualities of mind and the change in prefix has no particular significence. ", - "mn7:5.32": "“Experiential” is _avecca_, literally “having undergone”. “Experiential confidence” is the faith of a stream-enterer, who has seen for themselves. ", + "mn7:2.5": "A “bad destiny” (duggati) is any realm below the human, namely the animal, ghost, and hell realms. ", + "mn7:3.1": "Here the text shifts from saṅkiliṭṭha (“corrupt”) to upakkilesa (“corruption”). These are general terms for unskillful qualities of mind and the change in prefix has no particular significence. ", + "mn7:5.32": "“Experiential” is avecca, literally “having undergone”. “Experiential confidence” is the faith of a stream-enterer, who has seen for themselves. ", "mn7:5.33": "They have experiential confidence in the Buddha as a teacher because they have followed his path and realized the results that he speaks of. ", "mn7:6.2": "A stream-enterer has direct experience of the four noble truths, so they have confirmed that the teaching is indeed realizable in this very life. ", - "mn7:7.2": "The suttas distinguish between two senses of Saṅgha. The “mendicant Saṅgha” (_bhikkhusaṅgha_) is the conventional community of monks and nuns. The “Saṅgha of disciples” (_sāvakasaṅgha_) is classified as fourfold according to the stages of awakening: stream-entry, once-return, non-return, and perfection. Each of these stages is further subdivided into those of the path who are practicing for realization and those of the fruit who have realized. These are referred to as “noble disciples”, four of the path and four of the fruit, making eight individuals in total. Saṅgha is not used in the sense of “spiritual community”. ", + "mn7:7.2": "The suttas distinguish between two senses of Saṅgha. The “mendicant Saṅgha” (bhikkhusaṅgha) is the conventional community of monks and nuns. The “Saṅgha of disciples” (sāvakasaṅgha) is classified as fourfold according to the stages of awakening: stream-entry, once-return, non-return, and perfection. Each of these stages is further subdivided into those of the path who are practicing for realization and those of the fruit who have realized. These are referred to as “noble disciples”, four of the path and four of the fruit, making eight individuals in total. Saṅgha is not used in the sense of “spiritual community”. ", "mn7:11.1": "", - "mn7:11.2": "Reflection on one’s progress brings joy and spurs further progress. This can be so powerful as to be a basis for _samādhi_. ", + "mn7:11.2": "Reflection on one’s progress brings joy and spurs further progress. This can be so powerful as to be a basis for samādhi. ", "mn7:12.1": "An offering of delicious food is normally the most sensual temptation in a mendicant’s day. In the Chinese parallel at EA 13.5, this is mentioned only after arahantship. ", - "mn7:13.1": "Here the Buddha introduces the so-called “divine meditations” (_brahmavihāra_) or “immeasurables” (_appamañña_). These are four wholesome emotional states that can be developed as a basis for _samādhi_. They were evidently pre-Buddhist, although they have not been traced as a group in pre-Buddhist texts. However, they are shared with later non-Buddhist texts such as Yogasūtra 1.33 and the Jain Tattvārthasūtra 7.11. | “Love” (_mettā_) is a universal positive regard and well-wishing free of personal desires or attachments. ", - "mn7:14.1": "“Compassion” (_karuṇā_) is the quality of empathy with the suffering of another or oneself and the wish to remove it. ", - "mn7:15.1": "“Rejoicing” (_muditā_) is joyful celebration in the success of others or oneself, free of jealousy or cynicism. ", - "mn7:16.1": "Equanimity (_upekkhā_) is literally “close watching”, not interfering but standing ready when needed. It is not indifference, which is why it emerges only at the end, after the positive emotions are developed. ", - "mn7:17.1": "This is a description of advanced insight by a stream-enterer. The meditator understands the current state of their experience, namely the mind developed through _samādhi_. They know that this is conditioned and hence liable to decline to a lower state “worse than this”. They know that there are still higher states of mind that can be developed. And they know that, while all states of meditation fall within the scope of perception, there is an ultimate escape, namely Nibbāna. ", - "mn7:18.5": "“Bathed” is _sināta_, a rare variant spelling of _nhata_ (Sanskrit _snāta_. _Sināta_ also occurs at [sn7.9:15.3]()). | Later Brahmanical texts regarded external bathing as spiritually effective only when accompanied by inner bathing or purity of soul. The Mahābhārata says that “he who is bathed in the bath of self-disciple is clean inside and out” (13.111.9c, _sa snāto yo damasnātaḥ sabāhyābhyantaraḥ śuciḥ_), while the Liṅga-purāṇa (1.8.33) insists that one who has bathed externally “must also practice the inner bathing” (_snānaṃ … ābhyantaraṃ caret_). ", + "mn7:13.1": "Here the Buddha introduces the so-called “divine meditations” (brahmavihāra) or “immeasurables” (appamañña). These are four wholesome emotional states that can be developed as a basis for samādhi. They were evidently pre-Buddhist, although they have not been traced as a group in pre-Buddhist texts. However, they are shared with later non-Buddhist texts such as Yogasūtra 1.33 and the Jain Tattvārthasūtra 7.11. | “Love” (mettā) is a universal positive regard and well-wishing free of personal desires or attachments. ", + "mn7:14.1": "“Compassion” (karuṇā) is the quality of empathy with the suffering of another or oneself and the wish to remove it. ", + "mn7:15.1": "“Rejoicing” (muditā) is joyful celebration in the success of others or oneself, free of jealousy or cynicism. ", + "mn7:16.1": "Equanimity (upekkhā) is literally “close watching”, not interfering but standing ready when needed. It is not indifference, which is why it emerges only at the end, after the positive emotions are developed. ", + "mn7:17.1": "This is a description of advanced insight by a stream-enterer. The meditator understands the current state of their experience, namely the mind developed through samādhi. They know that this is conditioned and hence liable to decline to a lower state “worse than this”. They know that there are still higher states of mind that can be developed. And they know that, while all states of meditation fall within the scope of perception, there is an ultimate escape, namely Nibbāna. ", + "mn7:18.5": "“Bathed” is sināta, a rare variant spelling of nhata (Sanskrit snāta. Sināta also occurs at SN 7.9:15.3). | Later Brahmanical texts regarded external bathing as spiritually effective only when accompanied by inner bathing or purity of soul. The Mahābhārata says that “he who is bathed in the bath of self-disciple is clean inside and out” (13.111.9c, sa snāto yo damasnātaḥ sabāhyābhyantaraḥ śuciḥ), while the Liṅga-purāṇa (1.8.33) insists that one who has bathed externally “must also practice the inner bathing” (snānaṃ … ābhyantaraṃ caret). ", "mn7:19.1": "It seems that the Buddha mentioned the inner bathing to provoke the brahmin. | Four of the six Chinese parallels to this passage situate it on the bank of a river. ", - "mn7:19.6": "_Lokkha_, elsewhere unattested in Pali, is Sanskrit _lokya_, which occurs several times in the Śatapatha Brāhmaṇa in the sense “conducive to a (heavenly) world” (9.5.2.16, 10.5.2.12, 11.3.3.7). The root sense of _loka_ is “light” and it was originally the bright sky with its _devas_ (eg. Śatapatha Brāhmaṇa Mādyandina 11.2.3.1–6, Kāṇva 3.2.5.1), later being extended to include all worlds. The PTS reading _mokkha_ is an unwarranted normalization, although it is supported by the parallel at MA 93, which has 度. Note that the expected form _lokiya_, although common in later Pali, occurs only in one early verse ([thag2.18:2.4]()). | Bathing for purity from misdeeds as a pre-Buddhist Brahmanical custom is attested in Śukla Yajurveda 3.48. The bhikkhunī Puṇṇikā pointed out that if this were true then the fish, frogs, and turtles would go to heaven ([thig12.1:6.1]()), an argument echoed by the Jains (Sūyagaḍa 1.7.14–16) and later Brahmins (Liṅga-purāṇa 1.8.33–4). ", - "mn7:20.2": "The Bāhukā (variant Bahukā) is mentioned only here. It may be the Bāhudā found in various Sanskrit texts (Bhāgavata Purāṇa 5.19.18), both words having the sense “granter of abundance”. | Adhikakkā (variant Avikakkā) is mentioned only here. The commentary says it was a ford (_tittha_). ", - "mn7:20.3": "Gayā is a ford on the Phalgu River by the town of Gayā, which is still a popular site for sacred bathing. | Sundarikā was a river in Kosala used for Brahmanical rituals ([sn7.9](), [snp3.4]()). Bathing in the ford there was said to bring beauty (Mahābhārata 3.82.51). ", - "mn7:20.4": "Pali _sarassatī_ is better known in the Sanskrit form _sarasvatī_, the most prominent river of the Vedas, who “like a snorting boar, broke the back of the mountains with her mighty waves” (Rig Veda 6.61.2). Change stole her waters and today she is lost. Researchers have identified her with the now-residual Ghaggar-Hakra system in north-west India and Pakistan or the Helmand River in Afghanistan. | Payāga (modern Prayagraj, formerly Allahabad) is the sacred ford at the confluence of the Ganges and the Yamunā beside Kosambi (see [pli-tv-bu-vb-pj1:4.18]()). The Mahābhārata calls it the “vulva of the world” (3.83.71), the most meritorious of all fords, where bathing can wash away a hundred crimes (3.83.82). ", + "mn7:19.6": "Lokkha, elsewhere unattested in Pali, is Sanskrit lokya, which occurs several times in the Śatapatha Brāhmaṇa in the sense “conducive to a (heavenly) world” (9.5.2.16, 10.5.2.12, 11.3.3.7). The root sense of loka is “light” and it was originally the bright sky with its devas (eg. Śatapatha Brāhmaṇa Mādyandina 11.2.3.1–6, Kāṇva 3.2.5.1), later being extended to include all worlds. The PTS reading mokkha is an unwarranted normalization, although it is supported by the parallel at MA 93, which has 度. Note that the expected form lokiya, although common in later Pali, occurs only in one early verse (Thag 2.18:2.4). | Bathing for purity from misdeeds as a pre-Buddhist Brahmanical custom is attested in Śukla Yajurveda 3.48. The bhikkhunī Puṇṇikā pointed out that if this were true then the fish, frogs, and turtles would go to heaven (Thig 12.1:6.1), an argument echoed by the Jains (Sūyagaḍa 1.7.14–16) and later Brahmins (Liṅga-purāṇa 1.8.33–4). ", + "mn7:20.2": "The Bāhukā (variant Bahukā) is mentioned only here. It may be the Bāhudā found in various Sanskrit texts (Bhāgavata Purāṇa 5.19.18), both words having the sense “granter of abundance”. | Adhikakkā (variant Avikakkā) is mentioned only here. The commentary says it was a ford (tittha). ", + "mn7:20.3": "Gayā is a ford on the Phalgu River by the town of Gayā, which is still a popular site for sacred bathing. | Sundarikā was a river in Kosala used for Brahmanical rituals (SN 7.9, Snp 3.4). Bathing in the ford there was said to bring beauty (Mahābhārata 3.82.51). ", + "mn7:20.4": "Pali sarassatī is better known in the Sanskrit form sarasvatī, the most prominent river of the Vedas, who “like a snorting boar, broke the back of the mountains with her mighty waves” (Rig Veda 6.61.2). Change stole her waters and today she is lost. Researchers have identified her with the now-residual Ghaggar-Hakra system in north-west India and Pakistan or the Helmand River in Afghanistan. | Payāga (modern Prayagraj, formerly Allahabad) is the sacred ford at the confluence of the Ganges and the Yamunā beside Kosambi (see Pli Tv Bu Vb Pj 1:4.18). The Mahābhārata calls it the “vulva of the world” (3.83.71), the most meritorious of all fords, where bathing can wash away a hundred crimes (3.83.82). ", "mn7:20.5": "The Bāhumatī River is elsewhere only known by a passing mention in Sanskrit reference works. As an epithet of Indra it means “strong of arm”. ", - "mn7:20.13": "“Spring festival” is _phaggu_, said to be held at Gayā ([thag5.7:1.4](), [thag4.6:1.2]()), although Sanskrit sources take it as the name of a river at Gayā. ", - "mn7:20.17": "A _khema_ (“sanctuary”) is a place of safety for wild creatures, a meaning featured in several Jātaka stories (eg. [Ja 482](https://suttacentral.net/ja482)). ", - "mn7:20.18": "The straightforward ethical teachings here contrast with the more demanding teachings for the mendicants in the previous prose. Such teachings presage the universal values of _dharma_ promoted by King Asoka in his edicts. " + "mn7:20.13": "“Spring festival” is phaggu, said to be held at Gayā (Thag 5.7:1.4, Thag 4.6:1.2), although Sanskrit sources take it as the name of a river at Gayā. ", + "mn7:20.17": "A khema (“sanctuary”) is a place of safety for wild creatures, a meaning featured in several Jātaka stories (eg. Ja 482). ", + "mn7:20.18": "The straightforward ethical teachings here contrast with the more demanding teachings for the mendicants in the previous prose. Such teachings presage the universal values of dharma promoted by King Asoka in his edicts. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn8_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn8_comment-en-sujato.json index dd28e0bac2b2..a313c2c6adf3 100644 --- a/comment/en/sujato/sutta/mn/mn8_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn8_comment-en-sujato.json @@ -1,30 +1,30 @@ { "mn8:1.2": "Of the two parallels to this sutta, MA 91 takes place at the Ghositārāma in Kosambī, while EA 47.9 is set in the Squirrels’ Feeding Ground at Rājagaha. The specifics of narrative backgrounds often vary; they are not “the Buddha’s word”, but rather were added by editors at some point. ", - "mn8:2.1": "Mahācunda was one of the great disciples ([mn118:](), [an6.17]()), who later brought the Dhamma to the land of the Cetīs ([an6.46](), [an10.24]()). He is closely associated with Sāriputta ([mn144:4.1](), [sn35.87:1.2]()); the commentaries say he was his younger brother. ", - "mn8:3.2": "These are discussed many times in the suttas, for example doctrines of the self at [mn2:8.2]() and [mn44](); of the cosmos at [mn63]() and [mn72](); and of both at [dn1:1.30.1]() and [mn102:14.1](). ", - "mn8:3.3": "The idiom _ādimeva_ elsewhere occurs only when the Buddha gives a mendicant instructions for a retreat. Typically ([sn47.3:1.6](), [sn47.15:1.4](), [sn47.16:1.4]()) he says to “purify the starting point of skillful qualities”, namely ethics (_sīla_) and views (_diṭṭhi_), on the latter of which Mahācunda is seeking clarification. | In the Pali the question is phrased directly and is sometimes translated “do they give them up?”, but the idiom _evametāsaṁ_ shifts the sense to “how do they give them up?” ([mn74:6.14](), [mn137:16.8]()). And that is indeed the answer the Buddha gives. The commentary explains it similarly (_etena upāyena etāsaṁ_), and both Chinese texts have 云何 here, which typically stands for _kathaṁ_ (“how”). ", + "mn8:2.1": "Mahācunda was one of the great disciples (MN 118:, AN 6.17), who later brought the Dhamma to the land of the Cetīs (AN 6.46, AN 10.24). He is closely associated with Sāriputta (MN 144:4.1, SN 35.87:1.2); the commentaries say he was his younger brother. ", + "mn8:3.2": "These are discussed many times in the suttas, for example doctrines of the self at MN 2:8.2 and MN 44; of the cosmos at MN 63 and MN 72; and of both at DN 1:1.30.1 and MN 102:14.1. ", + "mn8:3.3": "The idiom ādimeva elsewhere occurs only when the Buddha gives a mendicant instructions for a retreat. Typically (SN 47.3:1.6, SN 47.15:1.4, SN 47.16:1.4) he says to “purify the starting point of skillful qualities”, namely ethics (sīla) and views (diṭṭhi), on the latter of which Mahācunda is seeking clarification. | In the Pali the question is phrased directly and is sometimes translated “do they give them up?”, but the idiom evametāsaṁ shifts the sense to “how do they give them up?” (MN 74:6.14, MN 137:16.8). And that is indeed the answer the Buddha gives. The commentary explains it similarly (etena upāyena etāsaṁ), and both Chinese texts have 云何 here, which typically stands for kathaṁ (“how”). ", "mn8:3.6": "This is the insight of stream-entry, where wrong views are fully abandoned by means of the clarified wisdom that sees the truth of conditionality. The remainder of the sutta discusses the practice leading to this point. ", - "mn8:4.3": "The term “self-effacement” that lends the sutta its title is Pali _sallekha_, which has the sense of “rubbing out” (an inscription or mark). It is associated with such virtues as contentment, seclusion, and simplicity (eg. [mn3:3.25]()). Here it refers to the the strength of character to persist in “effacing” unwholesome qualities through developing their opposites, no matter what others might do. | Not to be confused with the Jain _sallekhanā_, where practitioners at the end of life refuse all food (Tattvārthasūtra 7.22). In fact, this sutta appears to emphasize the gentle nature of the Buddha’s approach in deliberate contrast with the stern austerities of the Jains. ", - "mn8:4.5": "The sutta is not deprecating the _jhānas_, for they are a fundamental part of the early Buddhist path, and as such are included later under the heading of “right immersion” ([mn8:12.19]()). Indeed, the sutta ends with the Buddha encouraging Cunda to practice _jhāna_. Rather, this text emphasizes the need to actively develop all aspects of the path, humble and exalted, and integrate them in every aspect of life, rather than solely relying on meditation in seclusion. ", + "mn8:4.3": "The term “self-effacement” that lends the sutta its title is Pali sallekha, which has the sense of “rubbing out” (an inscription or mark). It is associated with such virtues as contentment, seclusion, and simplicity (eg. MN 3:3.25). Here it refers to the the strength of character to persist in “effacing” unwholesome qualities through developing their opposites, no matter what others might do. | Not to be confused with the Jain sallekhanā, where practitioners at the end of life refuse all food (Tattvārthasūtra 7.22). In fact, this sutta appears to emphasize the gentle nature of the Buddha’s approach in deliberate contrast with the stern austerities of the Jains. ", + "mn8:4.5": "The sutta is not deprecating the jhānas, for they are a fundamental part of the early Buddhist path, and as such are included later under the heading of “right immersion” (MN 8:12.19). Indeed, the sutta ends with the Buddha encouraging Cunda to practice jhāna. Rather, this text emphasizes the need to actively develop all aspects of the path, humble and exalted, and integrate them in every aspect of life, rather than solely relying on meditation in seclusion. ", "mn8:5.5": "", - "mn8:12.1": "The phrase “work on self-effacement” (_sallekho karaṇīyo_) recurs in each clause but is abbreviated in translation. It echoes the phrase _sikkhā karaṇīyā_ (“this training should be done”) which ends each of the Vinaya “training rules”. Both cases emphasize the active application of effort. ", + "mn8:12.1": "The phrase “work on self-effacement” (sallekho karaṇīyo) recurs in each clause but is abbreviated in translation. It echoes the phrase sikkhā karaṇīyā (“this training should be done”) which ends each of the Vinaya “training rules”. Both cases emphasize the active application of effort. ", "mn8:12.2": "The list of unskillful qualities forms the skeleton of the rest of the sutta, being repeated five times with variations in the presentation. The Pali has 44 items, while MA 91 has 31 and EA 47.9 has 16. I note where the items appear in standard doctrinal lists. | Non-cruelty is mentioned first as it is the foundation of good qualities and the first moral precept, to not kill. ", "mn8:12.3": "These ten make up the ten ways of doing of skillful deeds. ", "mn8:12.12": "This item performs double-duty as both the last of the ten ways of doing skillful deeds and the first of the noble eight (or ten) fold path. ", - "mn8:12.20": "These two items are sometimes added to the eightfold path to make ten (eg. [mn117:35.13]()). They are missing in both parallels. ", + "mn8:12.20": "These two items are sometimes added to the eightfold path to make ten (eg. MN 117:35.13). They are missing in both parallels. ", "mn8:12.22": "This is the third of the five hindrances, and the final two follow in sequence. The first two of the hindrances appear above as “covetousness” and “ill will” in the ten ways of doing unskillful deeds. Notably, the same pattern occurs in MA 91, which speaks to a common ancestor on this point. This shows that these items were organized to eliminate repetition, but in other cases (such as the kinds of wrong speech and wrong action) items do repeat. ", - "mn8:12.25": "These ten are included in the sixteen blemishes of [mn7](). ", + "mn8:12.25": "These ten are included in the sixteen blemishes of MN 7. ", "mn8:12.34": "", "mn8:12.35": "These three items are not part of a defined set, and in addition are absent from MA 91. ", "mn8:12.37": "", - "mn8:12.38": "These seven are the seven good (and bad) qualities of [mn53:11.1](). ", - "mn8:12.39": "These seven are also in [mn53](). ", - "mn8:12.45": "Typically this follows “corrupt wishes and wrong view” (eg. [an6.36:2.5](), [dn33:2.2.61]()), thus is not part of a defined set in this sutta, and is also absent from MA 91. ", + "mn8:12.38": "These seven are the seven good (and bad) qualities of MN 53:11.1. ", + "mn8:12.39": "These seven are also in MN 53. ", + "mn8:12.45": "Typically this follows “corrupt wishes and wrong view” (eg. AN 6.36:2.5, DN 33:2.2.61), thus is not part of a defined set in this sutta, and is also absent from MA 91. ", "mn8:13.1": "This round foregrounds the “starting point”. Before we do anything, we think of doing it, and that in itself is powerful, as it sets the mind in a certain direction. For the Buddha, the mental intentions that underlie bodily behaviors are crucial, whereas for the Jains it is the bodily behaviors themselves that matter. ", - "mn8:14.1": "When the path is rough, the Buddha encourages us to find a smoother path. The undertakings of the Buddhist path should be pleasant and lead to happiness. While the path can be difficult, the difficulty itself is of no value. This is in implicit contrast with the Jains, who gave themselves to “burning off” (_tapas_) kamma through agonizing austerities. ", + "mn8:14.1": "When the path is rough, the Buddha encourages us to find a smoother path. The undertakings of the Buddhist path should be pleasant and lead to happiness. While the path can be difficult, the difficulty itself is of no value. This is in implicit contrast with the Jains, who gave themselves to “burning off” (tapas) kamma through agonizing austerities. ", "mn8:15.1": "This round emphasizes the unifying quality of good and bad, so that any good deed, no matter how small or insignificant, leads in the same direction. ", "mn8:16.4": "The Buddha only ever taught people to do what he himself had achieved, following the same path he had discovered. ", "mn8:17.1": "The Buddha lists the five rounds of the forty-four items. ", "mn8:17.3": "While this exhortation is addressed to Cunda, it is phrased in plural, indicating that it intended for the whole audience. ", - "mn8:17.6": "This summary verse (_uddāna_) is an unusual feature. It is not mentioned in the commentary or subcommentary, nor is it found in the PTS edition, nor is there an equivalent in either Chinese parallel. It has obviously been added by redactors at some point. " + "mn8:17.6": "This summary verse (uddāna) is an unusual feature. It is not mentioned in the commentary or subcommentary, nor is it found in the PTS edition, nor is there an equivalent in either Chinese parallel. It has obviously been added by redactors at some point. " } \ No newline at end of file diff --git a/comment/en/sujato/sutta/mn/mn9_comment-en-sujato.json b/comment/en/sujato/sutta/mn/mn9_comment-en-sujato.json index 65536b75284b..0a59bd52abbb 100644 --- a/comment/en/sujato/sutta/mn/mn9_comment-en-sujato.json +++ b/comment/en/sujato/sutta/mn/mn9_comment-en-sujato.json @@ -1,46 +1,46 @@ { - "mn9:1.3": "The Chinese and Sanskrit parallels depict this discourse as a conversation between Sāriputta and Mahākoṭṭhita, a context that appears to have been lost in the Pali. The sutta proceeds by starting with a simple analysis of right view, gradually stepping into deeper waters. Much of the discourse is framed in terms of dependent origination, but it focuses on the dependently originated phenomena, rather than the process of causality (see [sn12.20]() for this distinction). ", - "mn9:2.2": "In other words, a stream-enterer. In [mn141:5.6](), Sāriputta is said to teach students as far as as stream-entry, while his friend Moggallāna leads them to arahantship. ", + "mn9:1.3": "The Chinese and Sanskrit parallels depict this discourse as a conversation between Sāriputta and Mahākoṭṭhita, a context that appears to have been lost in the Pali. The sutta proceeds by starting with a simple analysis of right view, gradually stepping into deeper waters. Much of the discourse is framed in terms of dependent origination, but it focuses on the dependently originated phenomena, rather than the process of causality (see SN 12.20 for this distinction). ", + "mn9:2.2": "In other words, a stream-enterer. In MN 141:5.6, Sāriputta is said to teach students as far as as stream-entry, while his friend Moggallāna leads them to arahantship. ", "mn9:3.1": "That is, the deed and the motivating force behind the deed. ", "mn9:3.2": "Sāriputta had a deliberate, systematic, and unhurried approach to teaching. First he introduces a fundamental question, in this case stream-entry. Then he gives a simple and practical answer. Then he goes on to draw out implications both broad and deep. ", "mn9:4.2": "Note that covetousness, ill will, and wrong view are strong forms of greed, hate, and delusion respectively. ", - "mn9:6.2": "These are the “ten ways of doing skillful deeds” (_dasakusalakammapathā_). There is a detailed explanation at [mn41:7.1](). ", + "mn9:6.2": "These are the “ten ways of doing skillful deeds” (dasakusalakammapathā). There is a detailed explanation at MN 41:7.1. ", "mn9:8.1": "This passage, which is repeated throughout the sutta, indicates the arahant. The phrasing is problematic, as it suggests that one has right view (stream-entry) only after fully relinquishing all defilements (arahantship). The commentary records a discussion of this problem, but in fact it is probably due to a textual corruption in the Pali text, as the parallels at MA 29 and SA 344 lack this passage. This shows how difficulties in the Pali text can sometimes lead to fruitless discussions in the absence of the broader context offered by parallels. ", "mn9:9.2": "By giving a brief and simple answer to a profound question, Sāriputta leaves room for the audience to request further explanation. This teaching method ensures audience engagement and conveys information in digestible doses. ", - "mn9:10.2": "Sāriputta introduces the framework of the four noble truths, but structured in terms of “fuel” rather than suffering. | “Fuel” (or “food” or “nutriment”, _āhāra_) refers to both the thing that acts as a condition, fuel, or support, as well as the internal grasping and attachment to that thing. Its use as a philosophical term appears to be an innovation by the Buddha, replacing the _anna_ so dear to Vedic seers. ", - "mn9:11.2": "Also at [mn38:15.1](), [sn12.11](), [sn12.12](), [sn12.63](), [sn12.64](). | “About to be born” is _sambhavesī_, which I follow Norman and Bodhi in reading as a future active participle, although the commentary takes it in the sense “seeking” to be born. The phrase is one of several in the suttas that appears to indicate an intermediate state between one life and the next, despite the fact that this view is formally rejected by the Theravada school ([Kv 8.2](https://suttacentral.net/kv8.2)). ", - "mn9:11.4": "Coarse solid food sustains the bodies of beings in the human and animal realms, while fine solid food sustains the gods and ancestors, a belief intertwined with the Vedic notion that the gods partake of the food offered in sacrifice (eg. Rig Veda 1.187). | “Contact” (_phassa_) is the interaction between the inner and outer worlds, allowing us to situate ourselves in a sensory world full of fears and joys, stimulating feeling and hence the craving for more. | “Volition” (_manosañcetanā_) allows us to act in the world revealed by the senses and secure further “fuel”. | “Consciousness” (_viññāṇa_) is aware of all this, experiencing suffering, and giving rise to a new “name and form” in a future life in a fruitless search to find a world free of pain. Thus the four “fuels” can be considered as a distinctive perspective on dependent origination, which is expanded further in the subsequent items. ", - "mn9:11.5": "This places “fuel” (_āhāra_) at the same point in dependent origination that is normally occupied by “grasping” (_upādāna_). Both words share the basic meaning “intake” and both can have the sense of “fuel”. ", - "mn9:14.2": "Here Sāriputta gives the classic statement on the four noble truths in terms of suffering (_dukkha_). ", - "mn9:15.2": "The definitions of the four noble truths are direct quotes from the Buddha’s first sermon, the Dhammacakkappavattanasutta ([sn56.11:4.2]()). They are notably emphasized by Sāriputta, who delves even further into them ([mn28:3.2](), [mn141:10.2]()), as he does later in this sutta also. ", - "mn9:16.2": "This definition clarifies two common misunderstandings. First, not all desire causes suffering, for some kinds of desire lead out of suffering ([sn51.15:4.1]()). Second, rebirth is not a tangential part of the Buddha’s teachings, uncritically inherited from cultural suppositions; it is baked into the fundamental meaning of the four noble truths. | The idiom _tatratatra_ (literally “there, there”) is not selective (“here and there”) but distributive (“everywhere”). By taking pleasure in sense experience, the mind binds itself to the need for continued stimulation in future lives. The distancing sense “there” is important, for craving does not merely satisfy itself with what it currently experiences, but must always seek out renewed gratification. For an Upaniṣadic precursor, see the note to the same idiom at [mn2:8.8](). ", - "mn9:16.3": "Craving is a primal desire or hunger, often unconscious. | “Craving for sensual pleasures” (_kāmataṇhā_): the desire to experience pleasure through any of the five senses. | “Craving for continued existence” (_bhavataṇhā_): the desire to continue living in some form after death. | “Craving to end existence” (_vibhavataṇhā_): the desire to annihilate the self. ", - "mn9:17.2": "These terms are used widely in different senses, but here they are all synonyms of “extinction” (_nibbāna_). | Note especially the appearance of _cāga_ (“giving”) here. Giving is regarded as the most basic foundation of moral practice, yet even in its simplest form it partakes of the same nature as Nibbana. ", - "mn9:21.2": "This is a nice example of Sāriputta’s analytical genius. He picks up “old age and death” from the explanation of “suffering” and treats it within the framework of the four noble truths. This creates continuity with the previous sections, as well as situating it within the Buddha’s teachings as a whole, since all footprints fit in an elephant’s footprint ([mn28:2.1]()). Further, he *deepens* understanding by applying the four noble truths recursively, bringing small details into close focus. Meanwhile, this item, following on from “suffering”, leads into the familiar sequence of items from dependent origination. Thus he simultaneously *broadens* the scope by linking the four noble truths with dependent origination. ", - "mn9:22.2": "_Jarā_ is neither the process of getting old (“ageing”), nor a psychological metaphor, but the physical state of being old (“old age”). The same applies to the definitions of “death” and “rebirth”. ", + "mn9:10.2": "Sāriputta introduces the framework of the four noble truths, but structured in terms of “fuel” rather than suffering. | “Fuel” (or “food” or “nutriment”, āhāra) refers to both the thing that acts as a condition, fuel, or support, as well as the internal grasping and attachment to that thing. Its use as a philosophical term appears to be an innovation by the Buddha, replacing the anna so dear to Vedic seers. ", + "mn9:11.2": "Also at MN 38:15.1, SN 12.11, SN 12.12, SN 12.63, SN 12.64. | “About to be born” is sambhavesī, which I follow Norman and Bodhi in reading as a future active participle, although the commentary takes it in the sense “seeking” to be born. The phrase is one of several in the suttas that appears to indicate an intermediate state between one life and the next, despite the fact that this view is formally rejected by the Theravada school (Kv 8.2). ", + "mn9:11.4": "Coarse solid food sustains the bodies of beings in the human and animal realms, while fine solid food sustains the gods and ancestors, a belief intertwined with the Vedic notion that the gods partake of the food offered in sacrifice (eg. Rig Veda 1.187). | “Contact” (phassa) is the interaction between the inner and outer worlds, allowing us to situate ourselves in a sensory world full of fears and joys, stimulating feeling and hence the craving for more. | “Volition” (manosañcetanā) allows us to act in the world revealed by the senses and secure further “fuel”. | “Consciousness” (viññāṇa) is aware of all this, experiencing suffering, and giving rise to a new “name and form” in a future life in a fruitless search to find a world free of pain. Thus the four “fuels” can be considered as a distinctive perspective on dependent origination, which is expanded further in the subsequent items. ", + "mn9:11.5": "This places “fuel” (āhāra) at the same point in dependent origination that is normally occupied by “grasping” (upādāna). Both words share the basic meaning “intake” and both can have the sense of “fuel”. ", + "mn9:14.2": "Here Sāriputta gives the classic statement on the four noble truths in terms of suffering (dukkha). ", + "mn9:15.2": "The definitions of the four noble truths are direct quotes from the Buddha’s first sermon, the Dhammacakkappavattanasutta (SN 56.11:4.2). They are notably emphasized by Sāriputta, who delves even further into them (MN 28:3.2, MN 141:10.2), as he does later in this sutta also. ", + "mn9:16.2": "This definition clarifies two common misunderstandings. First, not all desire causes suffering, for some kinds of desire lead out of suffering (SN 51.15:4.1). Second, rebirth is not a tangential part of the Buddha’s teachings, uncritically inherited from cultural suppositions; it is baked into the fundamental meaning of the four noble truths. | The idiom tatratatra (literally “there, there”) is not selective (“here and there”) but distributive (“everywhere”). By taking pleasure in sense experience, the mind binds itself to the need for continued stimulation in future lives. The distancing sense “there” is important, for craving does not merely satisfy itself with what it currently experiences, but must always seek out renewed gratification. For an Upaniṣadic precursor, see the note to the same idiom at MN 2:8.8. ", + "mn9:16.3": "Craving is a primal desire or hunger, often unconscious. | “Craving for sensual pleasures” (kāmataṇhā): the desire to experience pleasure through any of the five senses. | “Craving for continued existence” (bhavataṇhā): the desire to continue living in some form after death. | “Craving to end existence” (vibhavataṇhā): the desire to annihilate the self. ", + "mn9:17.2": "These terms are used widely in different senses, but here they are all synonyms of “extinction” (nibbāna). | Note especially the appearance of cāga (“giving”) here. Giving is regarded as the most basic foundation of moral practice, yet even in its simplest form it partakes of the same nature as Nibbana. ", + "mn9:21.2": "This is a nice example of Sāriputta’s analytical genius. He picks up “old age and death” from the explanation of “suffering” and treats it within the framework of the four noble truths. This creates continuity with the previous sections, as well as situating it within the Buddha’s teachings as a whole, since all footprints fit in an elephant’s footprint (MN 28:2.1). Further, he deepens understanding by applying the four noble truths recursively, bringing small details into close focus. Meanwhile, this item, following on from “suffering”, leads into the familiar sequence of items from dependent origination. Thus he simultaneously broadens the scope by linking the four noble truths with dependent origination. ", + "mn9:22.2": "Jarā is neither the process of getting old (“ageing”), nor a psychological metaphor, but the physical state of being old (“old age”). The same applies to the definitions of “death” and “rebirth”. ", "mn9:22.4": "Text lacks the expected question “what is old age?” on the previous section. ", - "mn9:22.9": "_Jāti_ refers to ongoing transmigration into new lives, “rebirth”. The only way to escape old age and death is to not be reborn. ", - "mn9:29.2": "_Bhava_ means “being, existence, life” in the sense of “past and future lives”. The concept of _bhava_ includes both active and resultant dimensions of life. Consider it by analogy with, say, visiting a park. First there is the spark of an idea, a vague impression of a “park” in the mind, which solidifies into an intention. Acting on it, one goes to the park, where it becomes ones’ reality, the “world” one inhabits. Likewise, by creating ideas and volitions in the mind, one is aligning or tuning into the corresponding realm of existence, priming the mind to project itself into that state and make it a reality when one is reborn there. ", - "mn9:30.2": "The idea of three “worlds” (_loka_) or “states of existence” (_bhava_), variously defined, is shared between Buddhism, Hinduism, and Jainism. It originally referred to the earth (_bhū_, _pṛthivi_), the midspace (_antarikṣa_), and the heavens or sky (_diva_, _svarga_), the respective abodes of humanity, the ancestors, and the gods. In the mythology underlying the Vedas they were formed by Indra’s heroic deeds: empowered by soma, he first slew the dragon Vṛtra who bound the world in a mass of darkness, then he separated earth from sky, leaving the midspace between (Rig Veda 2.15), thus creating the visible or intelligible world. ", - "mn9:30.3": "The “sensual realm” encompasses all realms, including the human, from the lowest hell to the highest of the sensual heavens, the Gods Who Control the Creations of Others. | “Luminous form” (_rūpa_) refers to the Brahmā realms attained through the luminous mind of _jhāna_. | The “formless” realms are attained through the formless meditations. ", - "mn9:33.2": "“Grasping” (_upādāna_) has the active sense of “taking up” a new life, not just “clinging” to what one has. As noted above, it has a dual sense, because, like _āhāra_, it also means the “fuel” that sustains the fire of existence. ", + "mn9:22.9": "Jāti refers to ongoing transmigration into new lives, “rebirth”. The only way to escape old age and death is to not be reborn. ", + "mn9:29.2": "Bhava means “being, existence, life” in the sense of “past and future lives”. The concept of bhava includes both active and resultant dimensions of life. Consider it by analogy with, say, visiting a park. First there is the spark of an idea, a vague impression of a “park” in the mind, which solidifies into an intention. Acting on it, one goes to the park, where it becomes ones’ reality, the “world” one inhabits. Likewise, by creating ideas and volitions in the mind, one is aligning or tuning into the corresponding realm of existence, priming the mind to project itself into that state and make it a reality when one is reborn there. ", + "mn9:30.2": "The idea of three “worlds” (loka) or “states of existence” (bhava), variously defined, is shared between Buddhism, Hinduism, and Jainism. It originally referred to the earth (bhū, pṛthivi), the midspace (antarikṣa), and the heavens or sky (diva, svarga), the respective abodes of humanity, the ancestors, and the gods. In the mythology underlying the Vedas they were formed by Indra’s heroic deeds: empowered by soma, he first slew the dragon Vṛtra who bound the world in a mass of darkness, then he separated earth from sky, leaving the midspace between (Rig Veda 2.15), thus creating the visible or intelligible world. ", + "mn9:30.3": "The “sensual realm” encompasses all realms, including the human, from the lowest hell to the highest of the sensual heavens, the Gods Who Control the Creations of Others. | “Luminous form” (rūpa) refers to the Brahmā realms attained through the luminous mind of jhāna. | The “formless” realms are attained through the formless meditations. ", + "mn9:33.2": "“Grasping” (upādāna) has the active sense of “taking up” a new life, not just “clinging” to what one has. As noted above, it has a dual sense, because, like āhāra, it also means the “fuel” that sustains the fire of existence. ", "mn9:34.3": "Grasping begins with the primal desire of the senses, but the three other graspings are rather intellectual and sophisticated. Only a grown human being with a developed linguistic ability is able to formulate a view to become attached to, and likewise with attachment to religious observances and vows, and to theories of a self. ", - "mn9:38.3": "We have met the three kinds of craving above, while here craving is analyzed in terms of the six senses, which relates it to the items to come. | _Dhammataṇhā_ is idiomatically translated as “craving for thoughts”, although its scope is broader than just discursive thinking. It refers to any kind of craving for mental phenomena, which includes, for example, craving for the mental pleasure of deep meditation. ", - "mn9:41.2": "“Feeling” is _vedanā_, from the root _vid_ (“to experience”) and having the applied meaning of “hedonic tone”, whether pleasant, painful, or neutral. ", - "mn9:45.2": "“Contact” is _phassa_, otherwise “touch”, or “impingement”. It occurs when sense stimulus meets sense organ in experience. ", + "mn9:38.3": "We have met the three kinds of craving above, while here craving is analyzed in terms of the six senses, which relates it to the items to come. | Dhammataṇhā is idiomatically translated as “craving for thoughts”, although its scope is broader than just discursive thinking. It refers to any kind of craving for mental phenomena, which includes, for example, craving for the mental pleasure of deep meditation. ", + "mn9:41.2": "“Feeling” is vedanā, from the root vid (“to experience”) and having the applied meaning of “hedonic tone”, whether pleasant, painful, or neutral. ", + "mn9:45.2": "“Contact” is phassa, otherwise “touch”, or “impingement”. It occurs when sense stimulus meets sense organ in experience. ", "mn9:46.3": "Contact through the physical senses occurs by way of impingement or physical resistance, the impact of a stimulating energy with the sense organ. Mental contact occurs by way of designation or conceptualization. ", - "mn9:49.2": "“Field” is _āyatana_, literally a “stretching out”, i.e. a field or dimension. ", + "mn9:49.2": "“Field” is āyatana, literally a “stretching out”, i.e. a field or dimension. ", "mn9:50.3": "In Buddhism, the mind is the “sixth sense”, which knows mental phenomena just as physical senses know physical phenomena. ", - "mn9:53.2": "“Name and form” (_nāmarūpa_) is a Vedic concept referring to the multiplicity of material forms (_rūpa_) and associated names (_nāma_), especially the individual “sentient organisms” such as gods and humans (Rig Veda 5.43.10, Bṛhadāraṇyaka Upaniṣad 1.6.1), which are ultimately absorbed into the divine, like rivers in the ocean (Muṇḍaka Upaniṣad 3.2.8, Praśna Upaniṣad 6.5). ", - "mn9:54.2": "Name and form are treated analytically (see also [dn15:20.8](), [sn12.2:11.1]()). This brings them out of the world of metaphysics and theology and into the realm of mindful experience and rational inquiry. These five factors make it possible for consciousness to function. ", + "mn9:53.2": "“Name and form” (nāmarūpa) is a Vedic concept referring to the multiplicity of material forms (rūpa) and associated names (nāma), especially the individual “sentient organisms” such as gods and humans (Rig Veda 5.43.10, Bṛhadāraṇyaka Upaniṣad 1.6.1), which are ultimately absorbed into the divine, like rivers in the ocean (Muṇḍaka Upaniṣad 3.2.8, Praśna Upaniṣad 6.5). ", + "mn9:54.2": "Name and form are treated analytically (see also DN 15:20.8, SN 12.2:11.1). This brings them out of the world of metaphysics and theology and into the realm of mindful experience and rational inquiry. These five factors make it possible for consciousness to function. ", "mn9:54.4": "These are earth, water, fire, and air, corresponding to the modern concepts of solid, liquid, plasma, and gas. ", - "mn9:57.2": "“Consciousness” (_viññāṇa_) is simple subjective awareness, the sense of knowing. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible. ", + "mn9:57.2": "“Consciousness” (viññāṇa) is simple subjective awareness, the sense of knowing. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible. ", "mn9:58.3": "External sense consciousness is the sheer awareness of a physical property. The eye, for example, is only aware of light. The mind, relying on the five factors of “name”, processes this data into meaningful concepts and ideas. ", "mn9:61.2": "This is the final item in the Chinese and Sanskrit parallels. ", - "mn9:62.1": "_Saṅkhāra_ in early Buddhism has three main doctrinal senses. (1) The broadest sense is “conditioned phenomena”, which essentially means “everything except Nibbana”. (2) Sometimes it is a physical or mental “process” or “activity”, such as vitality or the breath. (3) In the five aggregates and dependent origination it has the sense of “morally potent volitions or choices” and is a synonym for _cetanā_ (“intention”) or _kamma_ (“deed”). It is defined as good, bad, and imperturbable choices ([dn33:1.10.77](), [sn12.51:9.4]()), the latter of which refers to the kamma of the fourth _jhāna_ and above. In this sense it is the moral “choices” for good or ill that propel consciousness into a new rebirth. ", - "mn9:62.3": "This set of three refers to deeds carried out through the body, speech, and mind (eg. [mn57:8.2]()). “Mind” is _citta_, while the Sanskrit Dṛṣṭisampannasūtra has _mano_ in the parallel passage ([SF 172](https://suttacentral.net/sf172/san/tripathi#tri23.17b). In dependent origination these are synonyms ([sn12.61:2.1]()). Not to be confused with the same terms when used in the context of mindfulness of breathing ([sn41.6:1.5]()). ", + "mn9:62.1": "Saṅkhāra in early Buddhism has three main doctrinal senses. (1) The broadest sense is “conditioned phenomena”, which essentially means “everything except Nibbana”. (2) Sometimes it is a physical or mental “process” or “activity”, such as vitality or the breath. (3) In the five aggregates and dependent origination it has the sense of “morally potent volitions or choices” and is a synonym for cetanā (“intention”) or kamma (“deed”). It is defined as good, bad, and imperturbable choices (DN 33:1.10.77, SN 12.51:9.4), the latter of which refers to the kamma of the fourth jhāna and above. In this sense it is the moral “choices” for good or ill that propel consciousness into a new rebirth. ", + "mn9:62.3": "This set of three refers to deeds carried out through the body, speech, and mind (eg. MN 57:8.2). “Mind” is citta, while the Sanskrit Dṛṣṭisampannasūtra has mano in the parallel passage (SF 172. In dependent origination these are synonyms (SN 12.61:2.1). Not to be confused with the same terms when used in the context of mindfulness of breathing (SN 41.6:1.5). ", "mn9:65.1": "“Ignorance” is the only item not found in the Chinese and Sanskrit parallels. Perhaps the original form of the sutta treated ignorance solely under its inverse, which is right view itself. Thus the lack of ignorance as a separate item could have been deliberate, emphasizing how the entirety of right view, encompassing all items in the discourse, implies the opposite of ignorance. ", - "mn9:66.1": "The current presentation is unique, as ignorance is itself one of the defilements (_āsava_). Ignorance is normally the final item in dependent origination, the “head” from which all follows ([snp5.1:51.1]()). Nonetheless, causality is not a linear process, so a starting point is identified only for practical reasons. At [an10.62:2.4]() the five hindrances are said to be the “fuel” for ignorance. ", - "mn9:69.2": "The appearance of “defilement” (_āsava_) at the end is appropriate, as its appearance in the four noble truths formula usually signifies arahantship. Nonetheless, the Chinese and Sanskrit parallels place it much earlier, after the four fuels. The sequence of the remaining items is mostly consistent between parallels. ", - "mn9:70.4": "Ignorance and defilements are locked in a cycle of mutual dependent conditioning: ignorance begets more ignorance. Compare the mutual conditioning of consciousness with name and form at [dn15:20.1](). One implication of this is that no first point of ignorance and hence no first point of transmigration can be known. " + "mn9:66.1": "The current presentation is unique, as ignorance is itself one of the defilements (āsava). Ignorance is normally the final item in dependent origination, the “head” from which all follows (Snp 5.1:51.1). Nonetheless, causality is not a linear process, so a starting point is identified only for practical reasons. At AN 10.62:2.4 the five hindrances are said to be the “fuel” for ignorance. ", + "mn9:69.2": "The appearance of “defilement” (āsava) at the end is appropriate, as its appearance in the four noble truths formula usually signifies arahantship. Nonetheless, the Chinese and Sanskrit parallels place it much earlier, after the four fuels. The sequence of the remaining items is mostly consistent between parallels. ", + "mn9:70.4": "Ignorance and defilements are locked in a cycle of mutual dependent conditioning: ignorance begets more ignorance. Compare the mutual conditioning of consciousness with name and form at DN 15:20.1. One implication of this is that no first point of ignorance and hence no first point of transmigration can be known. " } \ No newline at end of file diff --git a/translation/en/sujato/sutta/an/an1/an1.378-393_translation-en-sujato.json b/translation/en/sujato/sutta/an/an1/an1.378-393_translation-en-sujato.json index edc4e6a84628..0c1661d154d7 100644 --- a/translation/en/sujato/sutta/an/an1/an1.378-393_translation-en-sujato.json +++ b/translation/en/sujato/sutta/an/an1/an1.378-393_translation-en-sujato.json @@ -3,18 +3,18 @@ "an1.378:0.2": "The Chapter on Inspiring Qualities ", "an1.378:1.1": "“Mendicants, this is definitely something worth having, that is, living in the wilderness … ", "an1.379:1.1": "eating only almsfood … ", - "an1.380:1.1": " wearing rag robes … ", - "an1.381:1.1": " having just three robes … ", - "an1.382:1.1": " teaching Dhamma … ", - "an1.383:1.1": " memorizing the monastic law … ", - "an1.384:1.1": " being very learned … ", - "an1.385:1.1": " being respected … ", - "an1.386:1.1": " being well-presented … ", - "an1.387:1.1": " having a following … ", - "an1.388:1.1": " having a large following … ", - "an1.389:1.1": " coming from a good family … ", - "an1.390:1.1": " being handsome … ", - "an1.391:1.1": " being a good speaker … ", - "an1.392:1.1": " having few wishes … ", - "an1.393:1.1": " having good health.” " + "an1.380:1.1": "wearing rag robes … ", + "an1.381:1.1": "having just three robes … ", + "an1.382:1.1": "teaching Dhamma … ", + "an1.383:1.1": "memorizing the monastic law … ", + "an1.384:1.1": "being very learned … ", + "an1.385:1.1": "being respected … ", + "an1.386:1.1": "being well-presented … ", + "an1.387:1.1": "having a following … ", + "an1.388:1.1": "having a large following … ", + "an1.389:1.1": "coming from a good family … ", + "an1.390:1.1": "being handsome … ", + "an1.391:1.1": "being a good speaker … ", + "an1.392:1.1": "having few wishes … ", + "an1.393:1.1": "having good health.” " } \ No newline at end of file diff --git a/translation/en/sujato/sutta/an/an3/an3.133_translation-en-sujato.json b/translation/en/sujato/sutta/an/an3/an3.133_translation-en-sujato.json index d0c14610da33..3d41e82ef8cc 100644 --- a/translation/en/sujato/sutta/an/an3/an3.133_translation-en-sujato.json +++ b/translation/en/sujato/sutta/an/an3/an3.133_translation-en-sujato.json @@ -10,11 +10,11 @@ "an3.133:1.6": "What three? ", "an3.133:1.7": "They’re a long-distance shooter, a marksman, and one who shatters large objects. ", "an3.133:2.1": "And how is a mendicant a long-distance shooter? ", - "an3.133:2.2": "It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", - "an3.133:2.3": "They truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", - "an3.133:2.4": "They truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", - "an3.133:2.5": "They truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", - "an3.133:2.6": "They truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "an3.133:2.2": "It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "an3.133:2.3": "They truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "an3.133:2.4": "They truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "an3.133:2.5": "They truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "an3.133:2.6": "They truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "an3.133:2.7": "That’s how a mendicant is a long-distance shooter. ", "an3.133:3.1": "And how is a mendicant a marksman? ", "an3.133:3.2": "It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. ", diff --git a/translation/en/sujato/sutta/an/an4/an4.181_translation-en-sujato.json b/translation/en/sujato/sutta/an/an4/an4.181_translation-en-sujato.json index 4511a3ce5102..eb5b158495a4 100644 --- a/translation/en/sujato/sutta/an/an4/an4.181_translation-en-sujato.json +++ b/translation/en/sujato/sutta/an/an4/an4.181_translation-en-sujato.json @@ -13,11 +13,11 @@ "an4.181:2.2": "It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. ", "an4.181:2.3": "That’s how a mendicant is skilled in the basics. ", "an4.181:3.1": "And how is a mendicant a long-distance shooter? ", - "an4.181:3.2": "It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "an4.181:3.2": "It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "an4.181:3.3": "They truly see any kind of feeling … ", "an4.181:3.4": "perception … ", "an4.181:3.5": "choices … ", - "an4.181:3.6": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "an4.181:3.6": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "an4.181:3.7": "That’s how a mendicant is a long-distance shooter. ", "an4.181:4.1": "And how is a mendicant a marksman? ", "an4.181:4.2": "It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. ", diff --git a/translation/en/sujato/sutta/an/an4/an4.196_translation-en-sujato.json b/translation/en/sujato/sutta/an/an4/an4.196_translation-en-sujato.json index 009666c78fa4..bea5bb796f66 100644 --- a/translation/en/sujato/sutta/an/an4/an4.196_translation-en-sujato.json +++ b/translation/en/sujato/sutta/an/an4/an4.196_translation-en-sujato.json @@ -58,11 +58,11 @@ "an4.196:10.6": "He’s a long-distance shooter, a marksman, and one who shatters large objects. ", "an4.196:11.1": "Just as a warrior is a long-distance shooter, ", "an4.196:11.2": "a noble disciple has right immersion. ", - "an4.196:11.3": "A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "an4.196:11.3": "A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "an4.196:11.4": "They truly see any kind of feeling … ", "an4.196:11.5": "perception … ", "an4.196:11.6": "choices … ", - "an4.196:11.7": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "an4.196:11.7": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "an4.196:12.1": "Just as a warrior is a marksman, ", "an4.196:12.2": "a noble disciple has right view. ", "an4.196:12.3": "A noble disciple with right view truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. ", diff --git a/translation/en/sujato/sutta/an/an4/an4.46_translation-en-sujato.json b/translation/en/sujato/sutta/an/an4/an4.46_translation-en-sujato.json index e17e147b4efc..7f2dcb4adce9 100644 --- a/translation/en/sujato/sutta/an/an4/an4.46_translation-en-sujato.json +++ b/translation/en/sujato/sutta/an/an4/an4.46_translation-en-sujato.json @@ -5,7 +5,7 @@ "an4.46:1.1": "Then, when the night had passed, the Buddha addressed the mendicants: ", "an4.46:1.2": "“Tonight, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ", "an4.46:1.3": "‘Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?’ … ", - "an4.46:1.4": "*(The rest is the same as the previous discourse, AN 4.45.)* ", + "an4.46:1.4": "(The rest is the same as the previous discourse, AN 4.45.) ", "an4.46:1.5": "", "an4.46:1.6": "", "an4.46:1.7": "", diff --git a/translation/en/sujato/sutta/an/an6/an6.58_translation-en-sujato.json b/translation/en/sujato/sutta/an/an6/an6.58_translation-en-sujato.json index 3323511f43e2..73ad2ffa6dfd 100644 --- a/translation/en/sujato/sutta/an/an6/an6.58_translation-en-sujato.json +++ b/translation/en/sujato/sutta/an/an6/an6.58_translation-en-sujato.json @@ -43,7 +43,7 @@ "an6.58:7.2": "Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, ", "an6.58:7.3": "malicious, ", "an6.58:7.4": "or cruel thought that has arisen. ", - "an6.58:7.5": " They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. ", + "an6.58:7.5": "They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. ", "an6.58:7.6": "For the distressing and feverish defilements that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of. ", "an6.58:7.7": "These are called the defilements that should be given up by getting rid. ", "an6.58:8.1": "And what are the defilements that should be given up by developing? ", diff --git a/translation/en/sujato/sutta/an/an9/an9.38_translation-en-sujato.json b/translation/en/sujato/sutta/an/an9/an9.38_translation-en-sujato.json index 3d7f1eaaeb7f..bfd147202f00 100644 --- a/translation/en/sujato/sutta/an/an9/an9.38_translation-en-sujato.json +++ b/translation/en/sujato/sutta/an/an9/an9.38_translation-en-sujato.json @@ -14,7 +14,7 @@ "an9.38:2.8": "‘With infinite knowledge I know and see that the world is finite.’ ", "an9.38:2.9": "These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?” ", "an9.38:3.1": "“Enough, brahmins, let that be. ", - "an9.38:3.2": " ", + "an9.38:3.2": "", "an9.38:3.3": "", "an9.38:3.4": "I will teach you the Dhamma. ", "an9.38:3.5": "Listen and apply your mind well, I will speak.” ", diff --git a/translation/en/sujato/sutta/dn/dn1_translation-en-sujato.json b/translation/en/sujato/sutta/dn/dn1_translation-en-sujato.json index 6de55ee48923..95a5d4726e68 100644 --- a/translation/en/sujato/sutta/dn/dn1_translation-en-sujato.json +++ b/translation/en/sujato/sutta/dn/dn1_translation-en-sujato.json @@ -486,48 +486,48 @@ "dn1:3.10.2": "‘This self has form, made up of the four primary elements, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ ", "dn1:3.10.3": "That is how some assert the annihilation of an existing being. ", "dn1:3.11.1": "But someone else says to them: ", - "dn1:3.11.2": "‘*That* self of which you speak does exist, I don’t deny it. ", - "dn1:3.11.3": "But that’s not how *this* self becomes rightly annihilated. ", + "dn1:3.11.2": "‘That self of which you speak does exist, I don’t deny it. ", + "dn1:3.11.3": "But that’s not how this self becomes rightly annihilated. ", "dn1:3.11.4": "There is another self that is divine, having form, sensual, consuming solid food. ", "dn1:3.11.5": "You don’t know or see that. ", "dn1:3.11.6": "But I know it and see it. ", "dn1:3.11.7": "Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ ", "dn1:3.11.8": "That is how some assert the annihilation of an existing being. ", "dn1:3.12.1": "But someone else says to them: ", - "dn1:3.12.2": "‘*That* self of which you speak does exist, I don’t deny it. ", - "dn1:3.12.3": "But that’s not how *this* self becomes rightly annihilated. ", + "dn1:3.12.2": "‘That self of which you speak does exist, I don’t deny it. ", + "dn1:3.12.3": "But that’s not how this self becomes rightly annihilated. ", "dn1:3.12.4": "There is another self that is divine, having form, mind-made, complete in all its various parts, not deficient in any faculty. ", "dn1:3.12.5": "You don’t know or see that. ", "dn1:3.12.6": "But I know it and see it. ", "dn1:3.12.7": "Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ ", "dn1:3.12.8": "That is how some assert the annihilation of an existing being. ", "dn1:3.13.1": "But someone else says to them: ", - "dn1:3.13.2": "‘*That* self of which you speak does exist, I don’t deny it. ", - "dn1:3.13.3": "But that’s not how *this* self becomes rightly annihilated. ", + "dn1:3.13.2": "‘That self of which you speak does exist, I don’t deny it. ", + "dn1:3.13.3": "But that’s not how this self becomes rightly annihilated. ", "dn1:3.13.4": "There is another self which has gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space. ", "dn1:3.13.5": "You don’t know or see that. ", "dn1:3.13.6": "But I know it and see it. ", "dn1:3.13.7": "Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ ", "dn1:3.13.8": "That is how some assert the annihilation of an existing being. ", "dn1:3.14.1": "But someone else says to them: ", - "dn1:3.14.2": "‘*That* self of which you speak does exist, I don’t deny it. ", - "dn1:3.14.3": "But that’s not how *this* self becomes rightly annihilated. ", + "dn1:3.14.2": "‘That self of which you speak does exist, I don’t deny it. ", + "dn1:3.14.3": "But that’s not how this self becomes rightly annihilated. ", "dn1:3.14.4": "There is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness. ", "dn1:3.14.5": "You don’t know or see that. ", "dn1:3.14.6": "But I know it and see it. ", "dn1:3.14.7": "Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ ", "dn1:3.14.8": "That is how some assert the annihilation of an existing being. ", "dn1:3.15.1": "But someone else says to them: ", - "dn1:3.15.2": "‘*That* self of which you speak does exist, I don’t deny it. ", - "dn1:3.15.3": "But that’s not how *this* self becomes rightly annihilated. ", + "dn1:3.15.2": "‘That self of which you speak does exist, I don’t deny it. ", + "dn1:3.15.3": "But that’s not how this self becomes rightly annihilated. ", "dn1:3.15.4": "There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness. ", "dn1:3.15.5": "You don’t know or see that. ", "dn1:3.15.6": "But I know it and see it. ", "dn1:3.15.7": "Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ ", "dn1:3.15.8": "That is how some assert the annihilation of an existing being. ", "dn1:3.16.1": "But someone else says to them: ", - "dn1:3.16.2": "‘*That* self of which you speak does exist, I don’t deny it. ", - "dn1:3.16.3": "But that’s not how *this* self becomes rightly annihilated. ", + "dn1:3.16.2": "‘That self of which you speak does exist, I don’t deny it. ", + "dn1:3.16.3": "But that’s not how this self becomes rightly annihilated. ", "dn1:3.16.4": "There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it’s been reborn in the dimension of neither perception nor non-perception. ", "dn1:3.16.5": "You don’t know or see that. ", "dn1:3.16.6": "But I know it and see it. ", @@ -544,29 +544,29 @@ "dn1:3.20.2": "‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate extinguishment in the present life.’ ", "dn1:3.20.3": "That is how some assert the ultimate extinguishment of an existing being in the present life. ", "dn1:3.21.1": "But someone else says to them: ", - "dn1:3.21.2": "‘*That* self of which you speak does exist, I don’t deny it. ", - "dn1:3.21.3": "But that’s not how *this* self attains ultimate extinguishment in the present life. ", + "dn1:3.21.2": "‘That self of which you speak does exist, I don’t deny it. ", + "dn1:3.21.3": "But that’s not how this self attains ultimate extinguishment in the present life. ", "dn1:3.21.4": "Why is that? ", "dn1:3.21.5": "Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress. ", "dn1:3.21.6": "Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in the present life.’ ", "dn1:3.21.7": "That is how some assert the ultimate extinguishment of an existing being in the present life. ", "dn1:3.22.1": "But someone else says to them: ", - "dn1:3.22.2": "‘*That* self of which you speak does exist, I don’t deny it. ", - "dn1:3.22.3": "But that’s not how *this* self attains ultimate extinguishment in the present life. ", + "dn1:3.22.2": "‘That self of which you speak does exist, I don’t deny it. ", + "dn1:3.22.3": "But that’s not how this self attains ultimate extinguishment in the present life. ", "dn1:3.22.4": "Why is that? ", "dn1:3.22.5": "Because the placing of the mind and the keeping it connected there are coarse. ", "dn1:3.22.6": "But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in the present life.’ ", "dn1:3.22.7": "That is how some assert the ultimate extinguishment of an existing being in the present life. ", "dn1:3.23.1": "But someone else says to them: ", - "dn1:3.23.2": "‘*That* self of which you speak does exist, I don’t deny it. ", - "dn1:3.23.3": "But that’s not how *this* self attains ultimate extinguishment in the present life. ", + "dn1:3.23.2": "‘That self of which you speak does exist, I don’t deny it. ", + "dn1:3.23.3": "But that’s not how this self attains ultimate extinguishment in the present life. ", "dn1:3.23.4": "Why is that? ", "dn1:3.23.5": "Because the rapture and emotional excitement there are coarse. ", "dn1:3.23.6": "But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in the present life.’ ", "dn1:3.23.7": "That is how some assert the ultimate extinguishment of an existing being in the present life. ", "dn1:3.24.1": "But someone else says to them: ", - "dn1:3.24.2": "‘*That* self of which you speak does exist, I don’t deny it. ", - "dn1:3.24.3": "But that’s not how *this* self attains ultimate extinguishment in the present life. ", + "dn1:3.24.2": "‘That self of which you speak does exist, I don’t deny it. ", + "dn1:3.24.3": "But that’s not how this self attains ultimate extinguishment in the present life. ", "dn1:3.24.4": "Why is that? ", "dn1:3.24.5": "Because the bliss and enjoyment there are coarse. ", "dn1:3.24.6": "But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in the present life.’ ", diff --git a/translation/en/sujato/sutta/dn/dn33_translation-en-sujato.json b/translation/en/sujato/sutta/dn/dn33_translation-en-sujato.json index 8fac3cd3f03d..e22537e58eba 100644 --- a/translation/en/sujato/sutta/dn/dn33_translation-en-sujato.json +++ b/translation/en/sujato/sutta/dn/dn33_translation-en-sujato.json @@ -94,97 +94,97 @@ "dn33:1.10.1": "There are teachings grouped by three that have been rightly explained by the Buddha. ", "dn33:1.10.2": "You should all recite these in concert. ", "dn33:1.10.3": "What are the teachings grouped by three? ", - "dn33:1.10.4": "*Three unskillful roots:* ", + "dn33:1.10.4": "Three unskillful roots: ", "dn33:1.10.5": "greed, hate, and delusion. ", - "dn33:1.10.6": "*Three skillful roots:* ", + "dn33:1.10.6": "Three skillful roots: ", "dn33:1.10.7": "non-greed, non-hate, and non-delusion. ", - "dn33:1.10.8": "*Three ways of performing bad conduct:* ", + "dn33:1.10.8": "Three ways of performing bad conduct: ", "dn33:1.10.9": "by body, speech, and mind. ", - "dn33:1.10.10": "*Three ways of performing good conduct:* ", + "dn33:1.10.10": "Three ways of performing good conduct: ", "dn33:1.10.11": "by body, speech, and mind. ", - "dn33:1.10.12": "*Three unskillful thoughts:* ", + "dn33:1.10.12": "Three unskillful thoughts: ", "dn33:1.10.13": "sensuality, malice, and cruelty. ", - "dn33:1.10.14": "*Three skillful thoughts:* ", + "dn33:1.10.14": "Three skillful thoughts: ", "dn33:1.10.15": "renunciation, good will, and harmlessness. ", - "dn33:1.10.16": "*Three unskillful intentions:* ", + "dn33:1.10.16": "Three unskillful intentions: ", "dn33:1.10.17": "sensuality, malice, and cruelty. ", - "dn33:1.10.18": "*Three skillful intentions:* ", + "dn33:1.10.18": "Three skillful intentions: ", "dn33:1.10.19": "renunciation, good will, and harmlessness. ", - "dn33:1.10.20": "*Three unskillful perceptions:* ", + "dn33:1.10.20": "Three unskillful perceptions: ", "dn33:1.10.21": "sensuality, malice, and cruelty. ", - "dn33:1.10.22": "*Three skillful perceptions:* ", + "dn33:1.10.22": "Three skillful perceptions: ", "dn33:1.10.23": "renunciation, good will, and harmlessness. ", - "dn33:1.10.24": "*Three unskillful elements:* ", + "dn33:1.10.24": "Three unskillful elements: ", "dn33:1.10.25": "sensuality, malice, and cruelty. ", - "dn33:1.10.26": "*Three skillful elements:* ", + "dn33:1.10.26": "Three skillful elements: ", "dn33:1.10.27": "renunciation, good will, and harmlessness. ", - "dn33:1.10.28": "*Another three elements:* ", + "dn33:1.10.28": "Another three elements: ", "dn33:1.10.29": "sensuality, form, and formlessness. ", - "dn33:1.10.30": "*Another three elements:* ", + "dn33:1.10.30": "Another three elements: ", "dn33:1.10.31": "form, formlessness, and cessation. ", - "dn33:1.10.32": "*Another three elements:* ", + "dn33:1.10.32": "Another three elements: ", "dn33:1.10.33": "lower, middle, and higher. ", - "dn33:1.10.34": "*Three cravings:* ", + "dn33:1.10.34": "Three cravings: ", "dn33:1.10.35": "for sensual pleasures, to continue existence, and to end existence. ", - "dn33:1.10.36": "*Another three cravings:* ", + "dn33:1.10.36": "Another three cravings: ", "dn33:1.10.37": "sensuality, form, and formlessness. ", - "dn33:1.10.38": "*Another three cravings:* ", + "dn33:1.10.38": "Another three cravings: ", "dn33:1.10.39": "form, formlessness, and cessation. ", - "dn33:1.10.40": "*Three fetters:* ", + "dn33:1.10.40": "Three fetters: ", "dn33:1.10.41": "identity view, doubt, and misapprehension of precepts and observances. ", - "dn33:1.10.42": "*Three defilements:* ", + "dn33:1.10.42": "Three defilements: ", "dn33:1.10.43": "sensuality, desire for continued existence, and ignorance. ", - "dn33:1.10.44": "*Three realms of existence:* ", + "dn33:1.10.44": "Three realms of existence: ", "dn33:1.10.45": "sensual, form, and formless. ", - "dn33:1.10.46": "*Three searches:* ", + "dn33:1.10.46": "Three searches: ", "dn33:1.10.47": "for sensual pleasures, for continued existence, and for a spiritual path. ", - "dn33:1.10.48": "*Three kinds of discrimination:* ", + "dn33:1.10.48": "Three kinds of discrimination: ", "dn33:1.10.49": "‘I’m better’, ‘I’m equal’, and ‘I’m worse’. ", - "dn33:1.10.50": "*Three periods:* ", + "dn33:1.10.50": "Three periods: ", "dn33:1.10.51": "past, future, and present. ", - "dn33:1.10.52": "*Three extremes:* ", + "dn33:1.10.52": "Three extremes: ", "dn33:1.10.53": "identity, the origin of identity, and the cessation of identity. ", - "dn33:1.10.54": "*Three feelings:* ", + "dn33:1.10.54": "Three feelings: ", "dn33:1.10.55": "pleasure, pain, and neutral. ", - "dn33:1.10.56": "*Three forms of suffering:* ", + "dn33:1.10.56": "Three forms of suffering: ", "dn33:1.10.57": "the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing. ", - "dn33:1.10.58": "*Three heaps:* ", + "dn33:1.10.58": "Three heaps: ", "dn33:1.10.59": "the heap of surety in the wrong way, the heap of surety in the right way, and the heap of lack of surety. ", - "dn33:1.10.60": "*Three darknesses:* ", + "dn33:1.10.60": "Three darknesses: ", "dn33:1.10.61": "one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present. ", - "dn33:1.10.62": "*Three things a Realized One need not hide:* ", + "dn33:1.10.62": "Three things a Realized One need not hide: ", "dn33:1.10.63": "The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking: ", "dn33:1.10.64": "‘Don’t let others find this out about me!’ ", "dn33:1.10.65": "", "dn33:1.10.66": "", "dn33:1.10.67": "", "dn33:1.10.68": "", - "dn33:1.10.69": "*Three possessions:* ", + "dn33:1.10.69": "Three possessions: ", "dn33:1.10.70": "greed, hate, and delusion. ", - "dn33:1.10.71": "*Three fires:* ", + "dn33:1.10.71": "Three fires: ", "dn33:1.10.72": "greed, hate, and delusion. ", - "dn33:1.10.73": "*Another three fires:* ", + "dn33:1.10.73": "Another three fires: ", "dn33:1.10.74": "a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation. ", - "dn33:1.10.75": "*Threefold classification of the physical:* ", + "dn33:1.10.75": "Threefold classification of the physical: ", "dn33:1.10.76": "visible and resistant, invisible and resistant, and invisible and non-resistant. ", - "dn33:1.10.77": "*Three choices:* ", + "dn33:1.10.77": "Three choices: ", "dn33:1.10.78": "good choices, bad choices, and imperturbable choices. ", - "dn33:1.10.79": "*Three individuals:* ", + "dn33:1.10.79": "Three individuals: ", "dn33:1.10.80": "a trainee, an adept, and one who is neither a trainee nor an adept. ", - "dn33:1.10.81": "*Three seniors:* ", + "dn33:1.10.81": "Three seniors: ", "dn33:1.10.82": "a senior by birth, a senior in the teaching, and a senior by convention. ", - "dn33:1.10.83": "*Three grounds for making merit:* ", + "dn33:1.10.83": "Three grounds for making merit: ", "dn33:1.10.84": "giving, ethical conduct, and meditation. ", - "dn33:1.10.85": "*Three grounds for accusations:* ", + "dn33:1.10.85": "Three grounds for accusations: ", "dn33:1.10.86": "what is seen, heard, and suspected. ", - "dn33:1.10.87": "*Three kinds of sensual rebirth:* ", + "dn33:1.10.87": "Three kinds of sensual rebirth: ", "dn33:1.10.88": "There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld. ", "dn33:1.10.89": "This is the first kind of sensual rebirth. ", "dn33:1.10.90": "There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the Gods Who Love to Create. ", "dn33:1.10.91": "This is the second kind of sensual rebirth. ", "dn33:1.10.92": "There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the Gods Who Control the Creations of Others. ", "dn33:1.10.93": "This is the third kind of sensual rebirth. ", - "dn33:1.10.94": "*Three kinds of pleasant rebirth:* ", + "dn33:1.10.94": "Three kinds of pleasant rebirth: ", "dn33:1.10.95": "There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of Brahmā’s Host. ", "dn33:1.10.96": "This is the first pleasant rebirth. ", "dn33:1.10.97": "There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. ", @@ -194,48 +194,48 @@ "dn33:1.10.101": "There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. ", "dn33:1.10.102": "Since they’re truly content, they experience pleasure. Namely, the gods replete with glory. ", "dn33:1.10.103": "This is the third pleasant rebirth. ", - "dn33:1.10.104": "*Three kinds of wisdom:* ", + "dn33:1.10.104": "Three kinds of wisdom: ", "dn33:1.10.105": "the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept. ", - "dn33:1.10.106": "*Another three kinds of wisdom:* ", + "dn33:1.10.106": "Another three kinds of wisdom: ", "dn33:1.10.107": "wisdom produced by thought, learning, and meditation. ", - "dn33:1.10.108": "*Three weapons:* ", + "dn33:1.10.108": "Three weapons: ", "dn33:1.10.109": "learning, seclusion, and wisdom. ", - "dn33:1.10.110": "*Three faculties:* ", + "dn33:1.10.110": "Three faculties: ", "dn33:1.10.111": "the faculty of understanding that one’s enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened. ", - "dn33:1.10.112": "*Three eyes:* ", + "dn33:1.10.112": "Three eyes: ", "dn33:1.10.113": "the eye of the flesh, the eye of clairvoyance, and the eye of wisdom. ", - "dn33:1.10.114": "*Three trainings:* ", + "dn33:1.10.114": "Three trainings: ", "dn33:1.10.115": "in higher ethics, higher mind, and higher wisdom. ", - "dn33:1.10.116": "*Three kinds of development:* ", + "dn33:1.10.116": "Three kinds of development: ", "dn33:1.10.117": "the development of physical endurance, the development of the mind, and the development of wisdom. ", - "dn33:1.10.118": "*Three unsurpassable things:* ", + "dn33:1.10.118": "Three unsurpassable things: ", "dn33:1.10.119": "unsurpassable seeing, practice, and freedom. ", - "dn33:1.10.120": "*Three kinds of immersion:* ", + "dn33:1.10.120": "Three kinds of immersion: ", "dn33:1.10.121": "Immersion with placing the mind and keeping it connected. Immersion without placing the mind, but just keeping it connected. Immersion without placing the mind or keeping it connected. ", - "dn33:1.10.122": "*Another three kinds of immersion:* ", + "dn33:1.10.122": "Another three kinds of immersion: ", "dn33:1.10.123": "emptiness, signless, and undirected. ", - "dn33:1.10.124": "*Three purities:* ", + "dn33:1.10.124": "Three purities: ", "dn33:1.10.125": "purity of body, speech, and mind. ", - "dn33:1.10.126": "*Three kinds of sagacity:* ", + "dn33:1.10.126": "Three kinds of sagacity: ", "dn33:1.10.127": "sagacity of body, speech, and mind. ", - "dn33:1.10.128": "*Three skills:* ", + "dn33:1.10.128": "Three skills: ", "dn33:1.10.129": "skill in progress, skill in regress, and skill in means. ", - "dn33:1.10.130": "*Three vanities:* ", + "dn33:1.10.130": "Three vanities: ", "dn33:1.10.131": "the vanity of health, the vanity of youth, and the vanity of life. ", - "dn33:1.10.132": "*Three ways of putting something in charge:* ", + "dn33:1.10.132": "Three ways of putting something in charge: ", "dn33:1.10.133": "putting oneself, the world, or the teaching in charge. ", - "dn33:1.10.134": "*Three topics of discussion:* ", + "dn33:1.10.134": "Three topics of discussion: ", "dn33:1.10.135": "You might discuss the past: ", "dn33:1.10.136": "‘That is how it was in the past.’ ", "dn33:1.10.137": "You might discuss the future: ", "dn33:1.10.138": "‘That is how it will be in the future.’ ", "dn33:1.10.139": "Or you might discuss the present: ", "dn33:1.10.140": "‘This is how it is at present.’ ", - "dn33:1.10.141": "*Three knowledges:* ", + "dn33:1.10.141": "Three knowledges: ", "dn33:1.10.142": "recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. ", - "dn33:1.10.143": "*Three meditative abidings:* ", + "dn33:1.10.143": "Three meditative abidings: ", "dn33:1.10.144": "the heavenly meditation, the divine meditation, and the noble meditation. ", - "dn33:1.10.145": "*Three demonstrations:* ", + "dn33:1.10.145": "Three demonstrations: ", "dn33:1.10.146": "The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction. ", "dn33:1.10.147": "These are the teachings grouped by three that have been rightly explained by the Buddha. ", "dn33:1.10.148": "You should all recite these in concert. ", @@ -243,27 +243,27 @@ "dn33:1.11.1": "There are teachings grouped by four that have been rightly explained by the Buddha. ", "dn33:1.11.2": "You should all recite these in concert. ", "dn33:1.11.3": "What are the teachings grouped by four? ", - "dn33:1.11.4": "*Four kinds of mindfulness meditation:* ", + "dn33:1.11.4": "Four kinds of mindfulness meditation: ", "dn33:1.11.5": "It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. ", "dn33:1.11.6": "They meditate observing an aspect of feelings … ", "dn33:1.11.7": "mind … ", "dn33:1.11.8": "principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. ", - "dn33:1.11.9": "*Four right efforts:* ", + "dn33:1.11.9": "Four right efforts: ", "dn33:1.11.10": "A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. ", "dn33:1.11.11": "They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. ", "dn33:1.11.12": "They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. ", "dn33:1.11.13": "They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. ", - "dn33:1.11.14": "*Four bases of psychic power:* ", + "dn33:1.11.14": "Four bases of psychic power: ", "dn33:1.11.15": "A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. ", "dn33:1.11.16": "They develop the basis of psychic power that has immersion due to mental development, and active effort. ", "dn33:1.11.17": "They develop the basis of psychic power that has immersion due to energy, and active effort. ", "dn33:1.11.18": "They develop the basis of psychic power that has immersion due to inquiry, and active effort. ", - "dn33:1.11.19": "*Four absorptions:* ", + "dn33:1.11.19": "Four absorptions: ", "dn33:1.11.20": "A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ", "dn33:1.11.21": "As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. ", "dn33:1.11.22": "And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ ", "dn33:1.11.23": "Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. ", - "dn33:1.11.24": "*Four ways of developing immersion further:* ", + "dn33:1.11.24": "Four ways of developing immersion further: ", "dn33:1.11.25": "There is a way of developing immersion further that leads to blissful meditation in the present life. ", "dn33:1.11.26": "There is a way of developing immersion further that leads to gaining knowledge and vision. ", "dn33:1.11.27": "There is a way of developing immersion further that leads to mindfulness and awareness. ", @@ -290,19 +290,19 @@ "dn33:1.11.48": "choices … ", "dn33:1.11.49": "consciousness, such is the origin of consciousness, such is the ending of consciousness.’ ", "dn33:1.11.50": "This is the way of developing immersion further that leads to the ending of defilements. ", - "dn33:1.11.51": "*Four limitless states:* ", + "dn33:1.11.51": "Four limitless states: ", "dn33:1.11.52": "A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. ", "dn33:1.11.53": "They meditate spreading a heart full of compassion … ", "dn33:1.11.54": "rejoicing … ", "dn33:1.11.55": "equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. ", - "dn33:1.11.56": "*Four formless states:* ", + "dn33:1.11.56": "Four formless states: ", "dn33:1.11.57": "A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. ", "dn33:1.11.58": "Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. ", "dn33:1.11.59": "Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. ", "dn33:1.11.60": "Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. ", - "dn33:1.11.61": "*Four supports:* ", + "dn33:1.11.61": "Four supports: ", "dn33:1.11.62": "After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. ", - "dn33:1.11.63": "*Four noble traditions:* ", + "dn33:1.11.63": "Four noble traditions: ", "dn33:1.11.64": "A mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down. ", "dn33:1.11.65": "A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition. ", "dn33:1.11.66": "Furthermore, a mendicant is content with any kind of almsfood … ", @@ -311,7 +311,7 @@ "dn33:1.11.69": "", "dn33:1.11.70": "Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation. ", "dn33:1.11.71": "A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition. ", - "dn33:1.11.72": "*Four efforts:* ", + "dn33:1.11.72": "Four efforts: ", "dn33:1.11.73": "The efforts to restrain, to give up, to develop, and to preserve. ", "dn33:1.11.74": "And what is the effort to restrain? ", "dn33:1.11.75": "When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. ", @@ -341,13 +341,13 @@ "dn33:1.11.99": "And what is the effort to preserve? ", "dn33:1.11.100": "It’s when a mendicant preserves a meditation subject that’s a fine foundation of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. ", "dn33:1.11.101": "This is called the effort to preserve. ", - "dn33:1.11.102": "*Four knowledges:* ", + "dn33:1.11.102": "Four knowledges: ", "dn33:1.11.103": "knowledge of the present phenomena, inferential knowledge, knowledge of others’ minds, and conventional knowledge. ", - "dn33:1.11.104": "*Another four knowledges:* ", + "dn33:1.11.104": "Another four knowledges: ", "dn33:1.11.105": "knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. ", - "dn33:1.11.106": "*Four factors of stream-entry:* ", + "dn33:1.11.106": "Four factors of stream-entry: ", "dn33:1.11.107": "associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. ", - "dn33:1.11.108": "*Four factors of a stream-enterer:* ", + "dn33:1.11.108": "Four factors of a stream-enterer: ", "dn33:1.11.109": "A noble disciple has experiential confidence in the Buddha: ", "dn33:1.11.110": "‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ ", "dn33:1.11.111": "They have experiential confidence in the teaching: ", @@ -355,108 +355,108 @@ "dn33:1.11.113": "They have experiential confidence in the Saṅgha: ", "dn33:1.11.114": "‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ ", "dn33:1.11.115": "And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. ", - "dn33:1.11.116": "*Four fruits of the ascetic life:* ", + "dn33:1.11.116": "Four fruits of the ascetic life: ", "dn33:1.11.117": "stream-entry, once-return, non-return, and perfection. ", - "dn33:1.11.118": "*Four elements:* ", + "dn33:1.11.118": "Four elements: ", "dn33:1.11.119": "earth, water, fire, and air. ", - "dn33:1.11.120": "*Four foods:* ", + "dn33:1.11.120": "Four foods: ", "dn33:1.11.121": "solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth. ", - "dn33:1.11.122": "*Four bases for consciousness to remain:* ", + "dn33:1.11.122": "Four bases for consciousness to remain: ", "dn33:1.11.123": "As long as consciousness remains, it remains involved with form, supported by form, founded on form. And with a sprinkle of relishing, it grows, increases, and matures. ", "dn33:1.11.124": "Or consciousness remains involved with feeling … ", "dn33:1.11.125": "Or consciousness remains involved with perception … ", "dn33:1.11.126": "Or as long as consciousness remains, it remains involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures. ", - "dn33:1.11.127": "*Four prejudices:* ", + "dn33:1.11.127": "Four prejudices: ", "dn33:1.11.128": "making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. ", - "dn33:1.11.129": "*Four things that give rise to craving:* ", + "dn33:1.11.129": "Four things that give rise to craving: ", "dn33:1.11.130": "Craving arises in a mendicant for the sake of robes, ", "dn33:1.11.131": "almsfood, ", "dn33:1.11.132": "lodgings, ", "dn33:1.11.133": "or rebirth in this or that state. ", - "dn33:1.11.134": "*Four ways of practice:* ", + "dn33:1.11.134": "Four ways of practice: ", "dn33:1.11.135": "painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. ", - "dn33:1.11.136": "*Another four ways of practice:* ", + "dn33:1.11.136": "Another four ways of practice: ", "dn33:1.11.137": "impatient practice, patient practice, taming practice, and calming practice. ", - "dn33:1.11.138": "*Four footprints of the Dhamma:* ", + "dn33:1.11.138": "Four footprints of the Dhamma: ", "dn33:1.11.139": "contentment, good will, right mindfulness, and right immersion. ", - "dn33:1.11.140": "*Four ways of taking up practices:* ", + "dn33:1.11.140": "Four ways of taking up practices: ", "dn33:1.11.141": "There is a way of taking up practices that is painful now and results in future pain. ", "dn33:1.11.142": "There is a way of taking up practices that is painful now but results in future pleasure. ", "dn33:1.11.143": "There is a way of taking up practices that is pleasant now but results in future pain. ", "dn33:1.11.144": "There is a way of taking up practices that is pleasant now and results in future pleasure. ", - "dn33:1.11.145": "*Four spectrums of the teaching:* ", + "dn33:1.11.145": "Four spectrums of the teaching: ", "dn33:1.11.146": "ethics, immersion, wisdom, and freedom. ", - "dn33:1.11.147": "*Four powers:* ", + "dn33:1.11.147": "Four powers: ", "dn33:1.11.148": "energy, mindfulness, immersion, and wisdom. ", - "dn33:1.11.149": "*Four foundations:* ", + "dn33:1.11.149": "Four foundations: ", "dn33:1.11.150": "the foundations of wisdom, truth, generosity, and peace. ", - "dn33:1.11.151": "*Four ways of answering questions:* ", + "dn33:1.11.151": "Four ways of answering questions: ", "dn33:1.11.152": "There is a question that should be answered definitively. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside. ", - "dn33:1.11.153": "*Four deeds:* ", + "dn33:1.11.153": "Four deeds: ", "dn33:1.11.154": "There are deeds that are dark with dark result. ", "dn33:1.11.155": "There are deeds that are bright with bright result. ", "dn33:1.11.156": "There are deeds that are dark and bright with dark and bright result. ", "dn33:1.11.157": "There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. ", - "dn33:1.11.158": "*Four things to be realized:* ", + "dn33:1.11.158": "Four things to be realized: ", "dn33:1.11.159": "Past lives are to be realized with recollection. ", "dn33:1.11.160": "The passing away and rebirth of sentient beings is to be realized with vision. ", "dn33:1.11.161": "The eight liberations are to be realized with direct meditative experience. ", "dn33:1.11.162": "The ending of defilements is to be realized with wisdom. ", - "dn33:1.11.163": "*Four floods:* ", + "dn33:1.11.163": "Four floods: ", "dn33:1.11.164": "the floods of sensuality, desire for rebirth, views, and ignorance. ", - "dn33:1.11.165": "*Four yokes:* ", + "dn33:1.11.165": "Four yokes: ", "dn33:1.11.166": "the yokes of sensuality, desire for rebirth, views, and ignorance. ", - "dn33:1.11.167": "*Four unyokings:* ", + "dn33:1.11.167": "Four unyokings: ", "dn33:1.11.168": "unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance. ", - "dn33:1.11.169": "*Four ties:* ", + "dn33:1.11.169": "Four ties: ", "dn33:1.11.170": "the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth. ", - "dn33:1.11.171": "*Four kinds of grasping:* ", + "dn33:1.11.171": "Four kinds of grasping: ", "dn33:1.11.172": "grasping at sensual pleasures, views, precepts and observances, and theories of a self. ", - "dn33:1.11.173": "*Four kinds of reproduction:* ", + "dn33:1.11.173": "Four kinds of reproduction: ", "dn33:1.11.174": "reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously. ", - "dn33:1.11.175": "*Four kinds of conception:* ", + "dn33:1.11.175": "Four kinds of conception: ", "dn33:1.11.176": "Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception. ", "dn33:1.11.177": "Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception. ", "dn33:1.11.178": "Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception. ", "dn33:1.11.179": "Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception. ", - "dn33:1.11.180": "*Four kinds of reincarnation:* ", + "dn33:1.11.180": "Four kinds of reincarnation: ", "dn33:1.11.181": "There is a reincarnation where only one’s own intention is effective, not that of others. ", "dn33:1.11.182": "There is a reincarnation where only the intention of others is effective, not one’s own. ", "dn33:1.11.183": "There is a reincarnation where both one’s own and others’ intentions are effective. ", "dn33:1.11.184": "There is a reincarnation where neither one’s own nor others’ intentions are effective. ", - "dn33:1.11.185": "*Four ways of purifying a religious donation:* ", + "dn33:1.11.185": "Four ways of purifying a religious donation: ", "dn33:1.11.186": "There’s a religious donation that’s purified by the giver, not the recipient. ", "dn33:1.11.187": "There’s a religious donation that’s purified by the recipient, not the giver. ", "dn33:1.11.188": "There’s a religious donation that’s purified by neither the giver nor the recipient. ", "dn33:1.11.189": "There’s a religious donation that’s purified by both the giver and the recipient. ", - "dn33:1.11.190": "*Four ways of being inclusive:* ", + "dn33:1.11.190": "Four ways of being inclusive: ", "dn33:1.11.191": "giving, kindly words, taking care, and equality. ", - "dn33:1.11.192": "*Four ignoble expressions:* ", + "dn33:1.11.192": "Four ignoble expressions: ", "dn33:1.11.193": "speech that’s false, divisive, harsh, or nonsensical. ", - "dn33:1.11.194": "*Four noble expressions:* ", + "dn33:1.11.194": "Four noble expressions: ", "dn33:1.11.195": "refraining from speech that’s false, divisive, harsh, or nonsensical. ", - "dn33:1.11.196": "*Another four ignoble expressions:* ", + "dn33:1.11.196": "Another four ignoble expressions: ", "dn33:1.11.197": "saying you’ve seen, heard, thought, or known something, but you haven’t. ", - "dn33:1.11.198": "*Another four noble expressions:* ", + "dn33:1.11.198": "Another four noble expressions: ", "dn33:1.11.199": "saying you haven’t seen, heard, thought, or known something, and you haven’t. ", - "dn33:1.11.200": "*Another four ignoble expressions:* ", + "dn33:1.11.200": "Another four ignoble expressions: ", "dn33:1.11.201": "saying you haven’t seen, heard, thought, or known something, and you have. ", - "dn33:1.11.202": "*Another four noble expressions:* ", + "dn33:1.11.202": "Another four noble expressions: ", "dn33:1.11.203": "saying you’ve seen, heard, thought, or known something, and you have. ", - "dn33:1.11.204": "*Four persons:* ", + "dn33:1.11.204": "Four persons: ", "dn33:1.11.205": "One person mortifies themselves, committed to the practice of mortifying themselves. ", "dn33:1.11.206": "One person mortifies others, committed to the practice of mortifying others. ", "dn33:1.11.207": "One person mortifies themselves and others, committed to the practice of mortifying themselves and others. ", "dn33:1.11.208": "One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. ", "dn33:1.11.209": "They live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine. ", - "dn33:1.11.210": "*Another four persons:* ", + "dn33:1.11.210": "Another four persons: ", "dn33:1.11.211": "One person practices to benefit themselves, but not others. ", "dn33:1.11.212": "One person practices to benefit others, but not themselves. ", "dn33:1.11.213": "One person practices to benefit neither themselves nor others. ", "dn33:1.11.214": "One person practices to benefit both themselves and others. ", - "dn33:1.11.215": "*Another four persons:* ", + "dn33:1.11.215": "Another four persons: ", "dn33:1.11.216": "the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light. ", - "dn33:1.11.217": "*Another four persons:* ", + "dn33:1.11.217": "Another four persons: ", "dn33:1.11.218": "the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics. ", "dn33:1.11.219": "These are the teachings grouped by four that have been rightly explained by the Buddha. ", "dn33:1.11.220": "You should all recite these in concert. ", @@ -465,39 +465,39 @@ "dn33:2.1.1": "There are teachings grouped by five that have been rightly explained by the Buddha. ", "dn33:2.1.2": "You should all recite these in concert. ", "dn33:2.1.3": "What are the teachings grouped by five? ", - "dn33:2.1.4": "*Five aggregates:* ", + "dn33:2.1.4": "Five aggregates: ", "dn33:2.1.5": "form, feeling, perception, choices, and consciousness. ", - "dn33:2.1.6": "*Five grasping aggregates:* ", + "dn33:2.1.6": "Five grasping aggregates: ", "dn33:2.1.7": "form, feeling, perception, choices, and consciousness. ", - "dn33:2.1.8": "*Five kinds of sensual stimulation:* ", + "dn33:2.1.8": "Five kinds of sensual stimulation: ", "dn33:2.1.9": "Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. ", "dn33:2.1.10": "Sounds known by the ear … ", "dn33:2.1.11": "Smells known by the nose … ", "dn33:2.1.12": "Tastes known by the tongue … ", "dn33:2.1.13": "Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. ", - "dn33:2.1.14": "*Five destinations:* ", + "dn33:2.1.14": "Five destinations: ", "dn33:2.1.15": "hell, the animal realm, the ghost realm, humanity, and the gods. ", - "dn33:2.1.16": "*Five kinds of stinginess:* ", + "dn33:2.1.16": "Five kinds of stinginess: ", "dn33:2.1.17": "stinginess with dwellings, families, material possessions, praise, and the teachings. ", - "dn33:2.1.18": "*Five hindrances:* ", + "dn33:2.1.18": "Five hindrances: ", "dn33:2.1.19": "sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. ", - "dn33:2.1.20": "*Five lower fetters:* ", + "dn33:2.1.20": "Five lower fetters: ", "dn33:2.1.21": "identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. ", - "dn33:2.1.22": "*Five higher fetters:* ", + "dn33:2.1.22": "Five higher fetters: ", "dn33:2.1.23": "desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. ", - "dn33:2.1.24": "*Five precepts:* ", + "dn33:2.1.24": "Five precepts: ", "dn33:2.1.25": "refraining from killing living creatures, stealing, sexual misconduct, lying, and drinking alcohol, which is a basis for negligence. ", - "dn33:2.1.26": "*Five things that can’t be done:* ", + "dn33:2.1.26": "Five things that can’t be done: ", "dn33:2.1.27": "A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. ", - "dn33:2.1.28": "*Five losses:* ", + "dn33:2.1.28": "Five losses: ", "dn33:2.1.29": "loss of relatives, wealth, health, ethics, and view. ", "dn33:2.1.30": "It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. ", "dn33:2.1.31": "It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. ", - "dn33:2.1.32": "*Five endowments:* ", + "dn33:2.1.32": "Five endowments: ", "dn33:2.1.33": "endowment with relatives, wealth, health, ethics, and view. ", "dn33:2.1.34": "It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. ", "dn33:2.1.35": "It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. ", - "dn33:2.1.36": "*Five drawbacks for an unethical person because of their failure in ethics:* ", + "dn33:2.1.36": "Five drawbacks for an unethical person because of their failure in ethics: ", "dn33:2.1.37": "Firstly, an unethical person loses substantial wealth on account of negligence. ", "dn33:2.1.38": "This is the first drawback. ", "dn33:2.1.39": "Furthermore, an unethical person gets a bad reputation. ", @@ -508,7 +508,7 @@ "dn33:2.1.44": "This is the fourth drawback. ", "dn33:2.1.45": "Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. ", "dn33:2.1.46": "This is the fifth drawback. ", - "dn33:2.1.47": "*Five benefits for an ethical person because of their accomplishment in ethics:* ", + "dn33:2.1.47": "Five benefits for an ethical person because of their accomplishment in ethics: ", "dn33:2.1.48": "Firstly, an ethical person gains substantial wealth on account of diligence. ", "dn33:2.1.49": "This is the first benefit. ", "dn33:2.1.50": "Furthermore, an ethical person gets a good reputation. ", @@ -519,25 +519,25 @@ "dn33:2.1.55": "This is the fourth benefit. ", "dn33:2.1.56": "Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. ", "dn33:2.1.57": "This is the fifth benefit. ", - "dn33:2.1.58": "*A mendicant who wants to accuse another should first establish five things in themselves:* ", + "dn33:2.1.58": "A mendicant who wants to accuse another should first establish five things in themselves: ", "dn33:2.1.59": "I will speak at the right time, not at the wrong time. ", "dn33:2.1.60": "I will speak truthfully, not falsely. ", "dn33:2.1.61": "I will speak gently, not harshly. ", "dn33:2.1.62": "I will speak beneficially, not harmfully. ", "dn33:2.1.63": "I will speak lovingly, not from secret hate. ", "dn33:2.1.64": "A mendicant who wants to accuse another should first establish these five things in themselves. ", - "dn33:2.1.65": "*Five factors that support meditation:* ", + "dn33:2.1.65": "Five factors that support meditation: ", "dn33:2.1.66": "A mendicant has faith in the Realized One’s awakening: ", "dn33:2.1.67": "‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ ", "dn33:2.1.68": "They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. ", "dn33:2.1.69": "They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. ", "dn33:2.1.70": "They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. ", "dn33:2.1.71": "They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. ", - "dn33:2.1.72": "*Five pure abodes:* ", + "dn33:2.1.72": "Five pure abodes: ", "dn33:2.1.73": "Aviha, Atappa, the Gods Fair to See, the Fair Seeing Gods, and Akaniṭṭha. ", - "dn33:2.1.74": "*Five non-returners:* ", + "dn33:2.1.74": "Five non-returners: ", "dn33:2.1.75": "one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm. ", - "dn33:2.1.76": "*Five kinds of emotional barrenness:* ", + "dn33:2.1.76": "Five kinds of emotional barrenness: ", "dn33:2.1.77": "Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. ", "dn33:2.1.78": "This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness. ", "dn33:2.1.79": "Furthermore, a mendicant has doubts about the teaching … ", @@ -545,7 +545,7 @@ "dn33:2.1.81": "the training … ", "dn33:2.1.82": "A mendicant is angry and upset with their spiritual companions, resentful and closed off. ", "dn33:2.1.83": "This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness. ", - "dn33:2.1.84": "*Five emotional shackles:* ", + "dn33:2.1.84": "Five emotional shackles: ", "dn33:2.1.85": "Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. ", "dn33:2.1.86": "", "dn33:2.1.87": "This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. ", @@ -556,13 +556,13 @@ "dn33:2.1.92": "They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ ", "dn33:2.1.93": "This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. ", "dn33:2.1.94": "This is the fifth emotional shackle. ", - "dn33:2.1.95": "*Five faculties:* ", + "dn33:2.1.95": "Five faculties: ", "dn33:2.1.96": "eye, ear, nose, tongue, and body. ", - "dn33:2.1.97": "*Another five faculties:* ", + "dn33:2.1.97": "Another five faculties: ", "dn33:2.1.98": "pleasure, pain, happiness, sadness, and equanimity. ", - "dn33:2.1.99": "*Another five faculties:* ", + "dn33:2.1.99": "Another five faculties: ", "dn33:2.1.100": "faith, energy, mindfulness, immersion, and wisdom. ", - "dn33:2.1.101": "*Five elements of escape:* ", + "dn33:2.1.101": "Five elements of escape: ", "dn33:2.1.102": "Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t secure, confident, settled, and decided about them. ", "dn33:2.1.103": "But when they focus on renunciation, their mind is secure, confident, settled, and decided about it. ", "dn33:2.1.104": "Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. ", @@ -588,7 +588,7 @@ "dn33:2.1.124": "Their mind is in a good state, well developed, well risen, well freed, and well detached from identity. ", "dn33:2.1.125": "They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling. ", "dn33:2.1.126": "This is how the escape from identity is explained. ", - "dn33:2.1.127": "*Five opportunities for freedom:* ", + "dn33:2.1.127": "Five opportunities for freedom: ", "dn33:2.1.128": "Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. ", "dn33:2.1.129": "That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. ", "dn33:2.1.130": "Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. ", @@ -600,7 +600,7 @@ "dn33:2.1.136": "That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. ", "dn33:2.1.137": "Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. ", "dn33:2.1.138": "This is the fifth opportunity for freedom. ", - "dn33:2.1.139": "*Five perceptions that ripen in freedom:* ", + "dn33:2.1.139": "Five perceptions that ripen in freedom: ", "dn33:2.1.140": "the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away. ", "dn33:2.1.141": "These are the teachings grouped by five that have been rightly explained by the Buddha. ", "dn33:2.1.142": "You should all recite these in concert. ", @@ -608,40 +608,40 @@ "dn33:2.2.1": "There are teachings grouped by six that have been rightly explained by the Buddha. ", "dn33:2.2.2": "You should all recite these in concert. ", "dn33:2.2.3": "What are the teachings grouped by six? ", - "dn33:2.2.4": "*Six interior sense fields:* ", + "dn33:2.2.4": "Six interior sense fields: ", "dn33:2.2.5": "eye, ear, nose, tongue, body, and mind. ", - "dn33:2.2.6": "*Six exterior sense fields:* ", + "dn33:2.2.6": "Six exterior sense fields: ", "dn33:2.2.7": "sights, sounds, smells, tastes, touches, and thoughts. ", - "dn33:2.2.8": "*Six classes of consciousness:* ", + "dn33:2.2.8": "Six classes of consciousness: ", "dn33:2.2.9": "eye, ear, nose, tongue, body, and mind consciousness. ", - "dn33:2.2.10": "*Six classes of contact:* ", + "dn33:2.2.10": "Six classes of contact: ", "dn33:2.2.11": "contact through the eye, ear, nose, tongue, body, and mind. ", - "dn33:2.2.12": "*Six classes of feeling:* ", + "dn33:2.2.12": "Six classes of feeling: ", "dn33:2.2.13": "feeling born of contact through the eye, ear, nose, tongue, body, and mind. ", - "dn33:2.2.14": "*Six classes of perception:* ", + "dn33:2.2.14": "Six classes of perception: ", "dn33:2.2.15": "perceptions of sights, sounds, smells, tastes, touches, and thoughts. ", - "dn33:2.2.16": "*Six bodies of intention:* ", + "dn33:2.2.16": "Six bodies of intention: ", "dn33:2.2.17": "intention regarding sights, sounds, smells, tastes, touches, and thoughts. ", - "dn33:2.2.18": "*Six classes of craving:* ", + "dn33:2.2.18": "Six classes of craving: ", "dn33:2.2.19": "craving for sights, sounds, smells, tastes, touches, and thoughts. ", - "dn33:2.2.20": "*Six kinds of disrespect:* ", + "dn33:2.2.20": "Six kinds of disrespect: ", "dn33:2.2.21": "A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality. ", - "dn33:2.2.22": "*Six kinds of respect:* ", + "dn33:2.2.22": "Six kinds of respect: ", "dn33:2.2.23": "A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality. ", - "dn33:2.2.24": "*Six preoccupations with happiness:* ", + "dn33:2.2.24": "Six preoccupations with happiness: ", "dn33:2.2.25": "Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness. ", "dn33:2.2.26": "Hearing a sound with the ear … ", "dn33:2.2.27": "Smelling an odor with the nose … ", "dn33:2.2.28": "Tasting a flavor with the tongue … ", "dn33:2.2.29": "Feeling a touch with the body … ", "dn33:2.2.30": "Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for happiness. ", - "dn33:2.2.31": "*Six preoccupations with sadness:* ", + "dn33:2.2.31": "Six preoccupations with sadness: ", "dn33:2.2.32": "Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. … ", "dn33:2.2.33": "Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for sadness. ", - "dn33:2.2.34": "*Six preoccupations with equanimity:* ", + "dn33:2.2.34": "Six preoccupations with equanimity: ", "dn33:2.2.35": "Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for equanimity. … ", "dn33:2.2.36": "Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for equanimity. ", - "dn33:2.2.37": "*Six warm-hearted qualities:* ", + "dn33:2.2.37": "Six warm-hearted qualities: ", "dn33:2.2.38": "Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. ", "dn33:2.2.39": "This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. ", "dn33:2.2.40": "Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. ", @@ -654,7 +654,7 @@ "dn33:2.2.47": "This too is a warm-hearted quality. ", "dn33:2.2.48": "They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering. ", "dn33:2.2.49": "This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. ", - "dn33:2.2.50": "*Six roots of arguments:* ", + "dn33:2.2.50": "Six roots of arguments: ", "dn33:2.2.51": "Firstly, a mendicant is irritable and hostile. ", "dn33:2.2.52": "Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. ", "dn33:2.2.53": "They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. ", @@ -671,9 +671,9 @@ "dn33:2.2.64": "If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. ", "dn33:2.2.65": "If you don’t see it, you should practice so that it doesn’t come up in the future. ", "dn33:2.2.66": "That’s how to give up this bad root of arguments, so it doesn’t come up in the future. ", - "dn33:2.2.67": "*Six elements:* ", + "dn33:2.2.67": "Six elements: ", "dn33:2.2.68": "earth, water, fire, air, space, and consciousness. ", - "dn33:2.2.69": "*Six elements of escape:* ", + "dn33:2.2.69": "Six elements of escape: ", "dn33:2.2.70": "Take a mendicant who says: ", "dn33:2.2.71": "‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. ", "dn33:2.2.72": "Yet somehow ill will still occupies my mind.’ ", @@ -716,22 +716,22 @@ "dn33:2.2.109": "It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, ", "dn33:2.2.110": "yet somehow the dart of doubt and indecision still occupy the mind. ", "dn33:2.2.111": "For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ ", - "dn33:2.2.112": "*Six unsurpassable things:* ", + "dn33:2.2.112": "Six unsurpassable things: ", "dn33:2.2.113": "the unsurpassable seeing, listening, acquisition, training, service, and recollection. ", - "dn33:2.2.114": "*Six topics for recollection:* ", + "dn33:2.2.114": "Six topics for recollection: ", "dn33:2.2.115": "the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities. ", - "dn33:2.2.116": "*Six consistent responses:* ", + "dn33:2.2.116": "Six consistent responses: ", "dn33:2.2.117": "A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. ", "dn33:2.2.118": "Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … ", "dn33:2.2.119": "Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. ", - "dn33:2.2.120": "*Six classes of rebirth:* ", + "dn33:2.2.120": "Six classes of rebirth: ", "dn33:2.2.121": "Someone born into a dark class gives rise to a dark result. ", "dn33:2.2.122": "Someone born into a dark class gives rise to a bright result. ", "dn33:2.2.123": "Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. ", "dn33:2.2.124": "Someone born into a bright class gives rise to a bright result. ", "dn33:2.2.125": "Someone born into a bright class gives rise to a dark result. ", "dn33:2.2.126": "Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright. ", - "dn33:2.2.127": "*Six perceptions that help penetration:* ", + "dn33:2.2.127": "Six perceptions that help penetration: ", "dn33:2.2.128": "the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. ", "dn33:2.2.129": "These are the teachings grouped by six that have been rightly explained by the Buddha. ", "dn33:2.2.130": "You should all recite these in concert. ", @@ -739,19 +739,19 @@ "dn33:2.3.1": "There are teachings grouped by seven that have been rightly explained by the Buddha. ", "dn33:2.3.2": "You should all recite these in concert. ", "dn33:2.3.3": "What are the teachings grouped by seven? ", - "dn33:2.3.4": "*Seven riches of the noble ones:* ", + "dn33:2.3.4": "Seven riches of the noble ones: ", "dn33:2.3.5": "the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom. ", - "dn33:2.3.6": "*Seven awakening factors:* ", + "dn33:2.3.6": "Seven awakening factors: ", "dn33:2.3.7": "mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. ", - "dn33:2.3.8": "*Seven prerequisites for immersion:* ", + "dn33:2.3.8": "Seven prerequisites for immersion: ", "dn33:2.3.9": "right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. ", - "dn33:2.3.10": "*Seven bad qualities:* ", + "dn33:2.3.10": "Seven bad qualities: ", "dn33:2.3.11": "a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless. ", - "dn33:2.3.12": "*Seven good qualities:* ", + "dn33:2.3.12": "Seven good qualities: ", "dn33:2.3.13": "a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise. ", - "dn33:2.3.14": "*Seven aspects of the teachings of the true persons:* ", + "dn33:2.3.14": "Seven aspects of the teachings of the true persons: ", "dn33:2.3.15": "a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people. ", - "dn33:2.3.16": "*Seven qualifications for graduation:* ", + "dn33:2.3.16": "Seven qualifications for graduation: ", "dn33:2.3.17": "A mendicant has a keen enthusiasm to undertake the training … ", "dn33:2.3.18": "to examine the teachings … ", "dn33:2.3.19": "to get rid of desires … ", @@ -759,11 +759,11 @@ "dn33:2.3.21": "to rouse up energy … ", "dn33:2.3.22": "for mindfulness and alertness … ", "dn33:2.3.23": "to penetrate theoretically. And they don’t lose these desires in the future. ", - "dn33:2.3.24": "*Seven perceptions:* ", + "dn33:2.3.24": "Seven perceptions: ", "dn33:2.3.25": "the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. ", - "dn33:2.3.26": "*Seven powers:* ", + "dn33:2.3.26": "Seven powers: ", "dn33:2.3.27": "faith, energy, conscience, prudence, mindfulness, immersion, and wisdom. ", - "dn33:2.3.28": "*Seven planes of consciousness:* ", + "dn33:2.3.28": "Seven planes of consciousness: ", "dn33:2.3.29": "There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. ", "dn33:2.3.30": "This is the first plane of consciousness. ", "dn33:2.3.31": "There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. ", @@ -778,13 +778,13 @@ "dn33:2.3.40": "This is the sixth plane of consciousness. ", "dn33:2.3.41": "There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. ", "dn33:2.3.42": "This is the seventh plane of consciousness. ", - "dn33:2.3.43": "*Seven persons worthy of a religious donation:* ", + "dn33:2.3.43": "Seven persons worthy of a religious donation: ", "dn33:2.3.44": "one freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith. ", - "dn33:2.3.45": "*Seven underlying tendencies:* ", + "dn33:2.3.45": "Seven underlying tendencies: ", "dn33:2.3.46": "sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. ", - "dn33:2.3.47": "*Seven fetters:* ", + "dn33:2.3.47": "Seven fetters: ", "dn33:2.3.48": "attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. ", - "dn33:2.3.49": "*Seven principles for the settlement of any disciplinary issues that might arise:* ", + "dn33:2.3.49": "Seven principles for the settlement of any disciplinary issues that might arise: ", "dn33:2.3.50": "Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable. ", "dn33:2.3.51": "These are the teachings grouped by seven that have been rightly explained by the Buddha. ", "dn33:2.3.52": "You should all recite these in concert. ", @@ -793,13 +793,13 @@ "dn33:3.1.1": "There are teachings grouped by eight that have been rightly explained by the Buddha. ", "dn33:3.1.2": "You should all recite these in concert. ", "dn33:3.1.3": "What are the teachings grouped by eight? ", - "dn33:3.1.4": "*Eight wrong ways:* ", + "dn33:3.1.4": "Eight wrong ways: ", "dn33:3.1.5": "wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. ", - "dn33:3.1.6": "*Eight right ways:* ", + "dn33:3.1.6": "Eight right ways: ", "dn33:3.1.7": "right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. ", - "dn33:3.1.8": "*Eight persons worthy of a religious donation:* ", + "dn33:3.1.8": "Eight persons worthy of a religious donation: ", "dn33:3.1.9": "The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. ", - "dn33:3.1.10": "*Eight grounds for laziness:* ", + "dn33:3.1.10": "Eight grounds for laziness: ", "dn33:3.1.11": "Firstly, a mendicant has some work to do. ", "dn33:3.1.12": "They think: ", "dn33:3.1.13": "‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ ", @@ -841,7 +841,7 @@ "dn33:3.1.49": "‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ ", "dn33:3.1.50": "They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. ", "dn33:3.1.51": "This is the eighth ground for laziness. ", - "dn33:3.1.52": "*Eight grounds for arousing energy:* ", + "dn33:3.1.52": "Eight grounds for arousing energy: ", "dn33:3.1.53": "Firstly, a mendicant has some work to do. ", "dn33:3.1.54": "They think: ", "dn33:3.1.55": "‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ ", @@ -883,10 +883,10 @@ "dn33:3.1.91": "‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ ", "dn33:3.1.92": "They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. ", "dn33:3.1.93": "This is the eighth ground for arousing energy. ", - "dn33:3.1.94": "*Eight reasons to give:* ", + "dn33:3.1.94": "Eight reasons to give: ", "dn33:3.1.95": "A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’ ", "dn33:3.1.96": "", - "dn33:3.1.97": "*Eight rebirths by giving:* ", + "dn33:3.1.97": "Eight rebirths by giving: ", "dn33:3.1.98": "First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. ", "dn33:3.1.99": "Whatever they give they expect back. ", "dn33:3.1.100": "They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation. ", @@ -927,11 +927,11 @@ "dn33:3.1.135": "But I say that this is only for those of ethical conduct, not for the unethical. ", "dn33:3.1.136": "And for those free of desire, not those with desire. ", "dn33:3.1.137": "The heart’s wish of an ethical person succeeds because of their freedom from desire. ", - "dn33:3.1.138": "*Eight assemblies:* ", + "dn33:3.1.138": "Eight assemblies: ", "dn33:3.1.139": "the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās. ", - "dn33:3.1.140": "*Eight worldly conditions:* ", + "dn33:3.1.140": "Eight worldly conditions: ", "dn33:3.1.141": "gain and loss, fame and disgrace, blame and praise, pleasure and pain. ", - "dn33:3.1.142": "*Eight dimensions of mastery:* ", + "dn33:3.1.142": "Eight dimensions of mastery: ", "dn33:3.1.143": "Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ ", "dn33:3.1.144": "This is the first dimension of mastery. ", "dn33:3.1.145": "Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ ", @@ -957,7 +957,7 @@ "dn33:3.1.165": "They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color, white hue, and white tint. ", "dn33:3.1.166": "Mastering them, they perceive: ‘I know and see.’ ", "dn33:3.1.167": "This is the eighth dimension of mastery. ", - "dn33:3.1.168": "*Eight liberations:* ", + "dn33:3.1.168": "Eight liberations: ", "dn33:3.1.169": "Having physical form, they see forms. ", "dn33:3.1.170": "This is the first liberation. ", "dn33:3.1.171": "Not perceiving physical form internally, they see forms externally. ", @@ -980,7 +980,7 @@ "dn33:3.2.1": "There are teachings grouped by nine that have been rightly explained by the Buddha. ", "dn33:3.2.2": "You should all recite these in concert. ", "dn33:3.2.3": "What are the teachings grouped by nine? ", - "dn33:3.2.4": "*Nine grounds for resentment:* ", + "dn33:3.2.4": "Nine grounds for resentment: ", "dn33:3.2.5": "Thinking: ‘They did wrong to me,’ you harbor resentment. ", "dn33:3.2.6": "Thinking: ‘They are doing wrong to me’ … ", "dn33:3.2.7": "‘They will do wrong to me’ … ", @@ -990,7 +990,7 @@ "dn33:3.2.11": "‘They helped someone I dislike’ … ", "dn33:3.2.12": "‘They are helping someone I dislike’ … ", "dn33:3.2.13": "Thinking: ‘They will help someone I dislike,’ you harbor resentment. ", - "dn33:3.2.14": "*Nine methods to get rid of resentment:* ", + "dn33:3.2.14": "Nine methods to get rid of resentment: ", "dn33:3.2.15": "Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. ", "dn33:3.2.16": "Thinking: ‘They are doing wrong to me …’ … ", "dn33:3.2.17": "‘They will do wrong to me …’ … ", @@ -1000,7 +1000,7 @@ "dn33:3.2.21": "‘They helped someone I dislike …’ … ", "dn33:3.2.22": "‘They are helping someone I dislike …’ … ", "dn33:3.2.23": "Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. ", - "dn33:3.2.24": "*Nine abodes of sentient beings:* ", + "dn33:3.2.24": "Nine abodes of sentient beings: ", "dn33:3.2.25": "There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. ", "dn33:3.2.26": "This is the first abode of sentient beings. ", "dn33:3.2.27": "There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. ", @@ -1019,7 +1019,7 @@ "dn33:3.2.40": "This is the eighth abode of sentient beings. ", "dn33:3.2.41": "There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. ", "dn33:3.2.42": "This is the ninth abode of sentient beings. ", - "dn33:3.2.43": "*Nine lost opportunities for spiritual practice:* ", + "dn33:3.2.43": "Nine lost opportunities for spiritual practice: ", "dn33:3.2.44": "Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. ", "dn33:3.2.45": "But a person has been reborn in hell. ", "dn33:3.2.46": "This is the first lost opportunity for spiritual practice. ", @@ -1048,7 +1048,7 @@ "dn33:3.2.69": "Furthermore, a Realized One has arisen in the world. ", "dn33:3.2.70": "But he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. ", "dn33:3.2.71": "This is the ninth lost opportunity for spiritual practice. ", - "dn33:3.2.72": "*Nine progressive meditations:* ", + "dn33:3.2.72": "Nine progressive meditations: ", "dn33:3.2.73": "A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ", "dn33:3.2.74": "As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. ", "dn33:3.2.75": "And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ ", @@ -1058,7 +1058,7 @@ "dn33:3.2.79": "Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. ", "dn33:3.2.80": "Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. ", "dn33:3.2.81": "Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. ", - "dn33:3.2.82": "*Nine progressive cessations:* ", + "dn33:3.2.82": "Nine progressive cessations: ", "dn33:3.2.83": "For someone who has attained the first absorption, sensual perceptions have ceased. ", "dn33:3.2.84": "For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. ", "dn33:3.2.85": "For someone who has attained the third absorption, rapture has ceased. ", @@ -1074,7 +1074,7 @@ "dn33:3.3.1": "There are teachings grouped by ten that have been rightly explained by the Buddha. ", "dn33:3.3.2": "You should all recite these in concert. ", "dn33:3.3.3": "What are the teachings grouped by ten? ", - "dn33:3.3.4": "*Ten qualities that serve as protector:* ", + "dn33:3.3.4": "Ten qualities that serve as protector: ", "dn33:3.3.5": "Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. ", "dn33:3.3.6": "", "dn33:3.3.7": "This is a quality that serves as protector. ", @@ -1105,7 +1105,7 @@ "dn33:3.3.32": "Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. ", "dn33:3.3.33": "", "dn33:3.3.34": "This too is a quality that serves as protector. ", - "dn33:3.3.35": "*Ten universal dimensions of meditation:* ", + "dn33:3.3.35": "Ten universal dimensions of meditation: ", "dn33:3.3.36": "Someone perceives the meditation on universal earth above, below, across, undivided and limitless. ", "dn33:3.3.37": "They perceive the meditation on universal water … ", "dn33:3.3.38": "the meditation on universal fire … ", @@ -1116,11 +1116,11 @@ "dn33:3.3.43": "the meditation on universal white … ", "dn33:3.3.44": "the meditation on universal space … ", "dn33:3.3.45": "They perceive the meditation on universal consciousness above, below, across, undivided and limitless. ", - "dn33:3.3.46": "*Ten ways of doing unskillful deeds:* ", + "dn33:3.3.46": "Ten ways of doing unskillful deeds: ", "dn33:3.3.47": "killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view. ", - "dn33:3.3.48": "*Ten ways of doing skillful deeds:* ", + "dn33:3.3.48": "Ten ways of doing skillful deeds: ", "dn33:3.3.49": "refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. ", - "dn33:3.3.50": "*Ten abodes of the noble ones:* ", + "dn33:3.3.50": "Ten abodes of the noble ones: ", "dn33:3.3.51": "A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. ", "dn33:3.3.52": "And how has a mendicant given up five factors? ", "dn33:3.3.53": "It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. ", @@ -1156,7 +1156,7 @@ "dn33:3.3.83": "", "dn33:3.3.84": "", "dn33:3.3.85": "That’s how a mendicant’s mind is well freed by wisdom. ", - "dn33:3.3.86": "*Ten qualities of an adept:* ", + "dn33:3.3.86": "Ten qualities of an adept: ", "dn33:3.3.87": "an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. ", "dn33:3.3.88": "Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha. ", "dn33:3.3.89": "You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” ", diff --git a/translation/en/sujato/sutta/dn/dn34_translation-en-sujato.json b/translation/en/sujato/sutta/dn/dn34_translation-en-sujato.json index 6792daa59d31..3455bfb37b1a 100644 --- a/translation/en/sujato/sutta/dn/dn34_translation-en-sujato.json +++ b/translation/en/sujato/sutta/dn/dn34_translation-en-sujato.json @@ -13,163 +13,163 @@ "dn34:1.1.10": "the release from all ties. ", "dn34:1.2.0": "1. Groups of One ", "dn34:1.2.1": "Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized. ", - "dn34:1.2.2": "*What one thing is helpful?* ", + "dn34:1.2.2": "What one thing is helpful? ", "dn34:1.2.3": "Diligence in skillful qualities. ", "dn34:1.2.4": "", - "dn34:1.2.5": "*What one thing should be developed?* ", + "dn34:1.2.5": "What one thing should be developed? ", "dn34:1.2.6": "Mindfulness of the body that is full of pleasure. ", "dn34:1.2.7": "", - "dn34:1.2.8": "*What one thing should be completely understood?* ", + "dn34:1.2.8": "What one thing should be completely understood? ", "dn34:1.2.9": "Contact, which is accompanied by defilements and is prone to being grasped. ", "dn34:1.2.10": "", - "dn34:1.2.11": "*What one thing should be given up?* ", + "dn34:1.2.11": "What one thing should be given up? ", "dn34:1.2.12": "The conceit ‘I am’. ", "dn34:1.2.13": "", - "dn34:1.2.14": "*What one thing makes things worse?* ", + "dn34:1.2.14": "What one thing makes things worse? ", "dn34:1.2.15": "Irrational application of mind. ", "dn34:1.2.16": "", - "dn34:1.2.17": "*What one thing leads to distinction?* ", + "dn34:1.2.17": "What one thing leads to distinction? ", "dn34:1.2.18": "Rational application of mind. ", "dn34:1.2.19": "", - "dn34:1.2.20": "*What one thing is hard to comprehend?* ", + "dn34:1.2.20": "What one thing is hard to comprehend? ", "dn34:1.2.21": "The heart’s immersion of immediate result. ", "dn34:1.2.22": "", - "dn34:1.2.23": "*What one thing should be produced?* ", + "dn34:1.2.23": "What one thing should be produced? ", "dn34:1.2.24": "Unshakable knowledge. ", "dn34:1.2.25": "", - "dn34:1.2.26": "*What one thing should be directly known?* ", + "dn34:1.2.26": "What one thing should be directly known? ", "dn34:1.2.27": "All sentient beings are sustained by food. ", "dn34:1.2.28": "", - "dn34:1.2.29": "*What one thing should be realized?* ", + "dn34:1.2.29": "What one thing should be realized? ", "dn34:1.2.30": "The unshakable release of the heart. ", "dn34:1.2.31": "", "dn34:1.2.32": "So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. ", "dn34:1.3.0": "2. Groups of Two ", "dn34:1.3.1": "Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized. ", - "dn34:1.3.2": "*What two things are helpful?* ", + "dn34:1.3.2": "What two things are helpful? ", "dn34:1.3.3": "Mindfulness and situational awareness. ", "dn34:1.3.4": "", - "dn34:1.3.5": "*What two things should be developed?* ", + "dn34:1.3.5": "What two things should be developed? ", "dn34:1.3.6": "Serenity and discernment. ", "dn34:1.3.7": "", - "dn34:1.3.8": "*What two things should be completely understood?* ", + "dn34:1.3.8": "What two things should be completely understood? ", "dn34:1.3.9": "Name and form. ", "dn34:1.3.10": "", - "dn34:1.3.11": "*What two things should be given up?* ", + "dn34:1.3.11": "What two things should be given up? ", "dn34:1.3.12": "Ignorance and craving for continued existence. ", "dn34:1.3.13": "", - "dn34:1.3.14": "*What two things make things worse?* ", + "dn34:1.3.14": "What two things make things worse? ", "dn34:1.3.15": "Being hard to admonish and having bad friends. ", "dn34:1.3.16": "", - "dn34:1.3.17": "*What two things lead to distinction?* ", + "dn34:1.3.17": "What two things lead to distinction? ", "dn34:1.3.18": "Being easy to admonish and having good friends. ", "dn34:1.3.19": "", - "dn34:1.3.20": "*What two things are hard to comprehend?* ", + "dn34:1.3.20": "What two things are hard to comprehend? ", "dn34:1.3.21": "What are the causes and reasons for the corruption of sentient beings, and what are the causes and reasons for the purification of sentient beings. ", "dn34:1.3.22": "", - "dn34:1.3.23": "*What two things should be produced?* ", + "dn34:1.3.23": "What two things should be produced? ", "dn34:1.3.24": "Two knowledges: ", "dn34:1.3.25": "knowledge of ending, and knowledge of non-arising. ", "dn34:1.3.26": "", - "dn34:1.3.27": "*What two things should be directly known?* ", + "dn34:1.3.27": "What two things should be directly known? ", "dn34:1.3.28": "Two elements: ", "dn34:1.3.29": "the conditioned element and the unconditioned element. ", "dn34:1.3.30": "", - "dn34:1.3.31": "*What two things should be realized?* ", + "dn34:1.3.31": "What two things should be realized? ", "dn34:1.3.32": "Knowledge and freedom. ", "dn34:1.3.33": "", "dn34:1.3.34": "So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. ", "dn34:1.4.0": "3. Groups of Three ", "dn34:1.4.1": "Three things are helpful, etc. ", - "dn34:1.4.2": "*What three things are helpful?* ", + "dn34:1.4.2": "What three things are helpful? ", "dn34:1.4.3": "Associating with true persons, listening to the true teaching, and practicing in line with the teaching. ", "dn34:1.4.4": "", - "dn34:1.4.5": "*What three things should be developed?* ", + "dn34:1.4.5": "What three things should be developed? ", "dn34:1.4.6": "Three kinds of immersion. ", "dn34:1.4.7": "Immersion with placing the mind and keeping it connected. Immersion without placing the mind, but just keeping it connected. Immersion without placing the mind or keeping it connected. ", "dn34:1.4.8": "", - "dn34:1.4.9": "*What three things should be completely understood?* ", + "dn34:1.4.9": "What three things should be completely understood? ", "dn34:1.4.10": "Three feelings: ", "dn34:1.4.11": "pleasant, painful, and neutral. ", "dn34:1.4.12": "", - "dn34:1.4.13": "*What three things should be given up?* ", + "dn34:1.4.13": "What three things should be given up? ", "dn34:1.4.14": "Three cravings: ", "dn34:1.4.15": "craving for sensual pleasures, craving for continued existence, and craving to end existence. ", "dn34:1.4.16": "", - "dn34:1.4.17": "*What three things make things worse?* ", + "dn34:1.4.17": "What three things make things worse? ", "dn34:1.4.18": "Three unskillful roots: ", "dn34:1.4.19": "greed, hate, and delusion. ", "dn34:1.4.20": "", - "dn34:1.4.21": "*What three things lead to distinction?* ", + "dn34:1.4.21": "What three things lead to distinction? ", "dn34:1.4.22": "Three skillful roots: ", "dn34:1.4.23": "non-greed, non-hate, and non-delusion. ", "dn34:1.4.24": "", - "dn34:1.4.25": "*What three things are hard to comprehend?* ", + "dn34:1.4.25": "What three things are hard to comprehend? ", "dn34:1.4.26": "Three elements of escape. ", "dn34:1.4.27": "Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated. ", "dn34:1.4.28": "", - "dn34:1.4.29": "*What three things should be produced?* ", + "dn34:1.4.29": "What three things should be produced? ", "dn34:1.4.30": "Three knowledges: ", "dn34:1.4.31": "knowledge regarding the past portion, the future portion, and the present portion. ", "dn34:1.4.32": "", - "dn34:1.4.33": "*What three things should be directly known?* ", + "dn34:1.4.33": "What three things should be directly known? ", "dn34:1.4.34": "Three elements: ", "dn34:1.4.35": "sensuality, form, and formlessness. ", "dn34:1.4.36": "", - "dn34:1.4.37": "*What three things should be realized?* ", + "dn34:1.4.37": "What three things should be realized? ", "dn34:1.4.38": "Three knowledges: ", "dn34:1.4.39": "recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. ", "dn34:1.4.40": "", "dn34:1.4.41": "So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. ", "dn34:1.5.0": "4. Groups of Four ", "dn34:1.5.1": "Four things are helpful, etc. ", - "dn34:1.5.2": "*What four things are helpful?* ", + "dn34:1.5.2": "What four things are helpful? ", "dn34:1.5.3": "Four situations: ", "dn34:1.5.4": "living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit. ", "dn34:1.5.5": "", - "dn34:1.5.6": "*What four things should be developed?* ", + "dn34:1.5.6": "What four things should be developed? ", "dn34:1.5.7": "The four kinds of mindfulness meditation. ", "dn34:1.5.8": "A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. ", "dn34:1.5.9": "They meditate observing an aspect of feelings … ", "dn34:1.5.10": "mind … ", "dn34:1.5.11": "principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. ", "dn34:1.5.12": "", - "dn34:1.5.13": "*What four things should be completely understood?* ", + "dn34:1.5.13": "What four things should be completely understood? ", "dn34:1.5.14": "Four foods: ", "dn34:1.5.15": "solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth. ", "dn34:1.5.16": "", - "dn34:1.5.17": "*What four things should be given up?* ", + "dn34:1.5.17": "What four things should be given up? ", "dn34:1.5.18": "Four floods: ", "dn34:1.5.19": "sensuality, desire for rebirth, views, and ignorance. ", "dn34:1.5.20": "", - "dn34:1.5.21": "*What four things make things worse?* ", + "dn34:1.5.21": "What four things make things worse? ", "dn34:1.5.22": "Four yokes: ", "dn34:1.5.23": "the yokes of sensuality, desire for rebirth, views, and ignorance. ", "dn34:1.5.24": "", - "dn34:1.5.25": "*What four things lead to distinction?* ", + "dn34:1.5.25": "What four things lead to distinction? ", "dn34:1.5.26": "Four kinds of unyoking: ", "dn34:1.5.27": "unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance. ", "dn34:1.5.28": "", - "dn34:1.5.29": "*What four things are hard to comprehend?* ", + "dn34:1.5.29": "What four things are hard to comprehend? ", "dn34:1.5.30": "Four kinds of immersion: ", "dn34:1.5.31": "immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration. ", "dn34:1.5.32": "", - "dn34:1.5.33": "*What four things should be produced?* ", + "dn34:1.5.33": "What four things should be produced? ", "dn34:1.5.34": "Four knowledges: ", "dn34:1.5.35": "knowledge of the present phenomena, inferential knowledge, knowledge of others’ minds, and conventional knowledge. ", "dn34:1.5.36": "", - "dn34:1.5.37": "*What four things should be directly known?* ", + "dn34:1.5.37": "What four things should be directly known? ", "dn34:1.5.38": "The four noble truths: ", "dn34:1.5.39": "suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. ", "dn34:1.5.40": "", - "dn34:1.5.41": "*What four things should be realized?* ", + "dn34:1.5.41": "What four things should be realized? ", "dn34:1.5.42": "Four fruits of the ascetic life: ", "dn34:1.5.43": "stream-entry, once-return, non-return, and perfection. ", "dn34:1.5.44": "", "dn34:1.5.45": "So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. ", "dn34:1.6.0": "5. Groups of Five ", "dn34:1.6.1": "Five things are helpful, etc. ", - "dn34:1.6.2": "*What five things are helpful?* ", + "dn34:1.6.2": "What five things are helpful? ", "dn34:1.6.3": "Five factors that support meditation. ", "dn34:1.6.4": "A mendicant has faith in the Realized One’s awakening: ", "dn34:1.6.5": "‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ ", @@ -178,19 +178,19 @@ "dn34:1.6.8": "They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. ", "dn34:1.6.9": "They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. ", "dn34:1.6.10": "", - "dn34:1.6.11": "*What five things should be developed?* ", + "dn34:1.6.11": "What five things should be developed? ", "dn34:1.6.12": "Right immersion with five factors: ", "dn34:1.6.13": "pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the foundation for reviewing. ", "dn34:1.6.14": "", - "dn34:1.6.15": "*What five things should be completely understood?* ", + "dn34:1.6.15": "What five things should be completely understood? ", "dn34:1.6.16": "Five grasping aggregates: ", "dn34:1.6.17": "form, feeling, perception, choices, and consciousness. ", "dn34:1.6.18": "", - "dn34:1.6.19": "*What five things should be given up?* ", + "dn34:1.6.19": "What five things should be given up? ", "dn34:1.6.20": "Five hindrances: ", "dn34:1.6.21": "sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. ", "dn34:1.6.22": "", - "dn34:1.6.23": "*What five things make things worse?* ", + "dn34:1.6.23": "What five things make things worse? ", "dn34:1.6.24": "Five kinds of emotional barrenness. ", "dn34:1.6.25": "Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. ", "dn34:1.6.26": "This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. ", @@ -203,11 +203,11 @@ "dn34:1.6.33": "This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. ", "dn34:1.6.34": "This is the fifth kind of emotional barrenness. ", "dn34:1.6.35": "", - "dn34:1.6.36": "*What five things lead to distinction?* ", + "dn34:1.6.36": "What five things lead to distinction? ", "dn34:1.6.37": "Five faculties: ", "dn34:1.6.38": "faith, energy, mindfulness, immersion, and wisdom. ", "dn34:1.6.39": "", - "dn34:1.6.40": "*What five things are hard to comprehend?* ", + "dn34:1.6.40": "What five things are hard to comprehend? ", "dn34:1.6.41": "Five elements of escape. ", "dn34:1.6.42": "A mendicant focuses on sensual pleasures, but their mind isn’t secure, confident, settled, and decided about them. ", "dn34:1.6.43": "But when they focus on renunciation, their mind is secure, confident, settled, and decided about it. ", @@ -235,7 +235,7 @@ "dn34:1.6.65": "They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling. ", "dn34:1.6.66": "This is how the escape from identity is explained. ", "dn34:1.6.67": "", - "dn34:1.6.68": "*What five things should be produced?* ", + "dn34:1.6.68": "What five things should be produced? ", "dn34:1.6.69": "Right immersion with five knowledges. ", "dn34:1.6.70": "The following knowledges arise for you personally: ‘This immersion is blissful now, and results in bliss in the future.’ ", "dn34:1.6.71": "‘This immersion is noble and not of the flesh.’ ", @@ -243,7 +243,7 @@ "dn34:1.6.73": "‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ ", "dn34:1.6.74": "‘I mindfully enter into and emerge from this immersion.’ ", "dn34:1.6.75": "", - "dn34:1.6.76": "*What five things should be directly known?* ", + "dn34:1.6.76": "What five things should be directly known? ", "dn34:1.6.77": "Five opportunities for freedom. ", "dn34:1.6.78": "Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. ", "dn34:1.6.79": "That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. ", @@ -268,14 +268,14 @@ "dn34:1.6.98": "Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. ", "dn34:1.6.99": "This is the fifth opportunity for freedom. ", "dn34:1.6.100": "", - "dn34:1.6.101": "*What five things should be realized?* ", + "dn34:1.6.101": "What five things should be realized? ", "dn34:1.6.102": "Five spectrums of the teaching: ", "dn34:1.6.103": "ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. ", "dn34:1.6.104": "", "dn34:1.6.105": "So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. ", "dn34:1.7.0": "6. Groups of Six ", "dn34:1.7.1": "Six things are helpful, etc. ", - "dn34:1.7.2": "*What six things are helpful?* ", + "dn34:1.7.2": "What six things are helpful? ", "dn34:1.7.3": "Six warm-hearted qualities. ", "dn34:1.7.4": "Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. ", "dn34:1.7.5": "This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. ", @@ -286,27 +286,27 @@ "dn34:1.7.10": "Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. ", "dn34:1.7.11": "This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. ", "dn34:1.7.12": "", - "dn34:1.7.13": "*What six things should be developed?* ", + "dn34:1.7.13": "What six things should be developed? ", "dn34:1.7.14": "Six topics for recollection: ", "dn34:1.7.15": "the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities. ", "dn34:1.7.16": "", - "dn34:1.7.17": "*What six things should be completely understood?* ", + "dn34:1.7.17": "What six things should be completely understood? ", "dn34:1.7.18": "Six interior sense fields: ", "dn34:1.7.19": "eye, ear, nose, tongue, body, and mind. ", "dn34:1.7.20": "", - "dn34:1.7.21": "*What six things should be given up?* ", + "dn34:1.7.21": "What six things should be given up? ", "dn34:1.7.22": "Six classes of craving: ", "dn34:1.7.23": "craving for sights, sounds, smells, tastes, touches, and thoughts. ", "dn34:1.7.24": "", - "dn34:1.7.25": "*What six things make things worse?* ", + "dn34:1.7.25": "What six things make things worse? ", "dn34:1.7.26": "Six kinds of disrespect. ", "dn34:1.7.27": "A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality. ", "dn34:1.7.28": "", - "dn34:1.7.29": "*What six things lead to distinction?* ", + "dn34:1.7.29": "What six things lead to distinction? ", "dn34:1.7.30": "Six kinds of respect. ", "dn34:1.7.31": "A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality. ", "dn34:1.7.32": "", - "dn34:1.7.33": "*What six things are hard to comprehend?* ", + "dn34:1.7.33": "What six things are hard to comprehend? ", "dn34:1.7.34": "Six elements of escape. ", "dn34:1.7.35": "Take a mendicant who says: ", "dn34:1.7.36": "‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. ", @@ -343,7 +343,7 @@ "dn34:1.7.67": "yet somehow the dart of doubt and indecision still occupy the mind. ", "dn34:1.7.68": "For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ ", "dn34:1.7.69": "", - "dn34:1.7.70": "*What six things should be produced?* ", + "dn34:1.7.70": "What six things should be produced? ", "dn34:1.7.71": "Six consistent responses. ", "dn34:1.7.72": "A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. ", "dn34:1.7.73": "Hearing a sound with their ears … ", @@ -352,11 +352,11 @@ "dn34:1.7.76": "Feeling a touch with their body … ", "dn34:1.7.77": "Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. ", "dn34:1.7.78": "", - "dn34:1.7.79": "*What six things should be directly known?* ", + "dn34:1.7.79": "What six things should be directly known? ", "dn34:1.7.80": "Six unsurpassable things: ", "dn34:1.7.81": "the unsurpassable seeing, listening, acquisition, training, service, and recollection. ", "dn34:1.7.82": "", - "dn34:1.7.83": "*What six things should be realized?* ", + "dn34:1.7.83": "What six things should be realized? ", "dn34:1.7.84": "Six direct knowledges. ", "dn34:1.7.85": "A mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm. ", "dn34:1.7.86": "With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. ", @@ -368,15 +368,15 @@ "dn34:1.7.94": "So these sixty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. ", "dn34:1.8.0": "7. Groups of Seven ", "dn34:1.8.1": "Seven things are helpful, etc. ", - "dn34:1.8.2": "*What seven things are helpful?* ", + "dn34:1.8.2": "What seven things are helpful? ", "dn34:1.8.3": "Seven riches of the noble ones: ", "dn34:1.8.4": "the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom. ", "dn34:1.8.5": "", - "dn34:1.8.6": "*What seven things should be developed?* ", + "dn34:1.8.6": "What seven things should be developed? ", "dn34:1.8.7": "Seven awakening factors: ", "dn34:1.8.8": "mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. ", "dn34:1.8.9": "", - "dn34:1.8.10": "*What seven things should be completely understood?* ", + "dn34:1.8.10": "What seven things should be completely understood? ", "dn34:1.8.11": "Seven planes of consciousness. ", "dn34:1.8.12": "There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. ", "dn34:1.8.13": "This is the first plane of consciousness. ", @@ -393,27 +393,27 @@ "dn34:1.8.24": "There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. ", "dn34:1.8.25": "This is the seventh plane of consciousness. ", "dn34:1.8.26": "", - "dn34:1.8.27": "*What seven things should be given up?* ", + "dn34:1.8.27": "What seven things should be given up? ", "dn34:1.8.28": "Seven underlying tendencies: ", "dn34:1.8.29": "sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. ", "dn34:1.8.30": "", - "dn34:1.8.31": "*What seven things make things worse?* ", + "dn34:1.8.31": "What seven things make things worse? ", "dn34:1.8.32": "Seven bad qualities: ", "dn34:1.8.33": "a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless. ", "dn34:1.8.34": "", - "dn34:1.8.35": "*What seven things lead to distinction?* ", + "dn34:1.8.35": "What seven things lead to distinction? ", "dn34:1.8.36": "Seven good qualities: ", "dn34:1.8.37": "a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise. ", "dn34:1.8.38": "", - "dn34:1.8.39": "*What seven things are hard to comprehend?* ", + "dn34:1.8.39": "What seven things are hard to comprehend? ", "dn34:1.8.40": "Seven aspects of the teachings of the true persons: ", "dn34:1.8.41": "a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people. ", "dn34:1.8.42": "", - "dn34:1.8.43": "*What seven things should be produced?* ", + "dn34:1.8.43": "What seven things should be produced? ", "dn34:1.8.44": "Seven perceptions: ", "dn34:1.8.45": "the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. ", "dn34:1.8.46": "", - "dn34:1.8.47": "*What seven things should be directly known?* ", + "dn34:1.8.47": "What seven things should be directly known? ", "dn34:1.8.48": "Seven qualifications for graduation. ", "dn34:1.8.49": "A mendicant has a keen enthusiasm to undertake the training … ", "dn34:1.8.50": "to examine the teachings … ", @@ -423,7 +423,7 @@ "dn34:1.8.54": "for mindfulness and alertness … ", "dn34:1.8.55": "to penetrate theoretically. And they don’t lose these desires in the future. ", "dn34:1.8.56": "", - "dn34:1.8.57": "*What seven things should be realized?* ", + "dn34:1.8.57": "What seven things should be realized? ", "dn34:1.8.58": "Seven powers of one who has ended the defilements. ", "dn34:1.8.59": "Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. ", "dn34:1.8.60": "This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ ", @@ -445,7 +445,7 @@ "dn34:1.8.76": "The first recitation section is finished. ", "dn34:2.1.0": "8. Groups of Eight ", "dn34:2.1.1": "Eight things are helpful, etc. ", - "dn34:2.1.2": "*What eight things are helpful?* ", + "dn34:2.1.2": "What eight things are helpful? ", "dn34:2.1.3": "There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired. ", "dn34:2.1.4": "What eight? ", "dn34:2.1.5": "It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. ", @@ -473,19 +473,19 @@ "dn34:2.1.27": "Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ ", "dn34:2.1.28": "This is the eighth cause. ", "dn34:2.1.29": "", - "dn34:2.1.30": "*What eight things should be developed?* ", + "dn34:2.1.30": "What eight things should be developed? ", "dn34:2.1.31": "The noble eightfold path, that is: ", "dn34:2.1.32": "right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. ", "dn34:2.1.33": "", - "dn34:2.1.34": "*What eight things should be completely understood?* ", + "dn34:2.1.34": "What eight things should be completely understood? ", "dn34:2.1.35": "Eight worldly conditions: ", "dn34:2.1.36": "gain and loss, fame and disgrace, blame and praise, pleasure and pain. ", "dn34:2.1.37": "", - "dn34:2.1.38": "*What eight things should be given up?* ", + "dn34:2.1.38": "What eight things should be given up? ", "dn34:2.1.39": "Eight wrong ways: ", "dn34:2.1.40": "wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. ", "dn34:2.1.41": "", - "dn34:2.1.42": "*What eight things make things worse?* ", + "dn34:2.1.42": "What eight things make things worse? ", "dn34:2.1.43": "Eight grounds for laziness. ", "dn34:2.1.44": "Firstly, a mendicant has some work to do. ", "dn34:2.1.45": "They think: ", @@ -527,7 +527,7 @@ "dn34:2.1.81": "They lie down, and don’t rouse energy… ", "dn34:2.1.82": "This is the eighth ground for laziness. ", "dn34:2.1.83": "", - "dn34:2.1.84": "*What eight things lead to distinction?* ", + "dn34:2.1.84": "What eight things lead to distinction? ", "dn34:2.1.85": "Eight grounds for arousing energy. ", "dn34:2.1.86": "Firstly, a mendicant has some work to do. They think: ", "dn34:2.1.87": "‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ ", @@ -564,7 +564,7 @@ "dn34:2.1.118": "They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. ", "dn34:2.1.119": "This is the eighth ground for arousing energy. ", "dn34:2.1.120": "", - "dn34:2.1.121": "*What eight things are hard to comprehend?* ", + "dn34:2.1.121": "What eight things are hard to comprehend? ", "dn34:2.1.122": "Eight lost opportunities for spiritual practice. ", "dn34:2.1.123": "Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. ", "dn34:2.1.124": "But a person has been reborn in hell. ", @@ -592,7 +592,7 @@ "dn34:2.1.146": "But he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as announced by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. ", "dn34:2.1.147": "This is the eighth lost opportunity for spiritual practice. ", "dn34:2.1.148": "", - "dn34:2.1.149": "*What eight things should be produced?* ", + "dn34:2.1.149": "What eight things should be produced? ", "dn34:2.1.150": "Eight thoughts of a great man. ", "dn34:2.1.151": "‘This teaching is for those of few wishes, not those of many wishes. ", "dn34:2.1.152": "It’s for the contented, not those who lack contentment. ", @@ -602,7 +602,7 @@ "dn34:2.1.156": "It’s for those with immersion, not those without immersion. ", "dn34:2.1.157": "It’s for the wise, not the witless. ", "dn34:2.1.158": "This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’ ", - "dn34:2.1.159": "*What eight things should be directly known?* ", + "dn34:2.1.159": "What eight things should be directly known? ", "dn34:2.1.160": "Eight dimensions of mastery. ", "dn34:2.1.161": "Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ ", "dn34:2.1.162": "", @@ -633,7 +633,7 @@ "dn34:2.1.187": "Mastering them, they perceive: ‘I know and see.’ ", "dn34:2.1.188": "This is the eighth dimension of mastery. ", "dn34:2.1.189": "", - "dn34:2.1.190": "*What eight things should be realized?* ", + "dn34:2.1.190": "What eight things should be realized? ", "dn34:2.1.191": "Eight liberations. ", "dn34:2.1.192": "Having physical form, they see forms. ", "dn34:2.1.193": "This is the first liberation. ", @@ -655,14 +655,14 @@ "dn34:2.1.209": "So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. ", "dn34:2.2.0": "9. Groups of Nine ", "dn34:2.2.1": "Nine things are helpful, etc. ", - "dn34:2.2.2": "*What nine things are helpful?* ", + "dn34:2.2.2": "What nine things are helpful? ", "dn34:2.2.3": "Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed. ", "dn34:2.2.4": "", - "dn34:2.2.5": "*What nine things should be developed?* ", + "dn34:2.2.5": "What nine things should be developed? ", "dn34:2.2.6": "Nine factors of trying to be pure. ", "dn34:2.2.7": "The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of what is the path and what is not the path, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom. ", "dn34:2.2.8": "", - "dn34:2.2.9": "*What nine things should be completely understood?* ", + "dn34:2.2.9": "What nine things should be completely understood? ", "dn34:2.2.10": "Nine abodes of sentient beings. ", "dn34:2.2.11": "There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. ", "dn34:2.2.12": "This is the first abode of sentient beings. ", @@ -683,11 +683,11 @@ "dn34:2.2.27": "There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. ", "dn34:2.2.28": "This is the ninth abode of sentient beings. ", "dn34:2.2.29": "", - "dn34:2.2.30": "*What nine things should be given up?* ", + "dn34:2.2.30": "What nine things should be given up? ", "dn34:2.2.31": "Nine things rooted in craving. ", "dn34:2.2.32": "Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, divisive speech, and lies. ", "dn34:2.2.33": "", - "dn34:2.2.34": "*What nine things make things worse?* ", + "dn34:2.2.34": "What nine things make things worse? ", "dn34:2.2.35": "Nine grounds for resentment. ", "dn34:2.2.36": "Thinking: ‘They did wrong to me,’ you harbor resentment. ", "dn34:2.2.37": "Thinking: ‘They are doing wrong to me’ … ", @@ -699,7 +699,7 @@ "dn34:2.2.43": "‘They are helping someone I dislike’ … ", "dn34:2.2.44": "Thinking: ‘They will help someone I dislike,’ you harbor resentment. ", "dn34:2.2.45": "", - "dn34:2.2.46": "*What nine things lead to distinction?* ", + "dn34:2.2.46": "What nine things lead to distinction? ", "dn34:2.2.47": "Nine methods to get rid of resentment. ", "dn34:2.2.48": "Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. ", "dn34:2.2.49": "Thinking: ‘They are doing wrong to me …’ … ", @@ -711,15 +711,15 @@ "dn34:2.2.55": "‘They are helping someone I dislike …’ … ", "dn34:2.2.56": "Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. ", "dn34:2.2.57": "", - "dn34:2.2.58": "*What nine things are hard to comprehend?* ", + "dn34:2.2.58": "What nine things are hard to comprehend? ", "dn34:2.2.59": "Nine kinds of diversity. ", "dn34:2.2.60": "Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains. ", "dn34:2.2.61": "", - "dn34:2.2.62": "*What nine things should be produced?* ", + "dn34:2.2.62": "What nine things should be produced? ", "dn34:2.2.63": "Nine perceptions: ", "dn34:2.2.64": "the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. ", "dn34:2.2.65": "", - "dn34:2.2.66": "*What nine things should be directly known?* ", + "dn34:2.2.66": "What nine things should be directly known? ", "dn34:2.2.67": "Nine progressive meditations. ", "dn34:2.2.68": "A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … ", "dn34:2.2.69": "second absorption … ", @@ -731,7 +731,7 @@ "dn34:2.2.75": "Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. ", "dn34:2.2.76": "Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. ", "dn34:2.2.77": "", - "dn34:2.2.78": "*What nine things should be realized?* ", + "dn34:2.2.78": "What nine things should be realized? ", "dn34:2.2.79": "Nine progressive cessations. ", "dn34:2.2.80": "For someone who has attained the first absorption, sensual perceptions have ceased. ", "dn34:2.2.81": "For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. ", @@ -746,7 +746,7 @@ "dn34:2.2.90": "So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. ", "dn34:2.3.0": "10. Groups of Ten ", "dn34:2.3.1": "Ten things are helpful, ten things should be developed, ten things should be completely understood, ten things should be given up, ten things make things worse, ten things lead to distinction, ten things are hard to comprehend, ten things should be produced, ten things should be directly known, ten things should be realized. ", - "dn34:2.3.2": "*What ten things are helpful?* ", + "dn34:2.3.2": "What ten things are helpful? ", "dn34:2.3.3": "Ten qualities that serve as protector. ", "dn34:2.3.4": "First, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. ", "dn34:2.3.5": "", @@ -779,7 +779,7 @@ "dn34:2.3.32": "", "dn34:2.3.33": "This too is a quality that serves as protector. ", "dn34:2.3.34": "", - "dn34:2.3.35": "*What ten things should be developed?* ", + "dn34:2.3.35": "What ten things should be developed? ", "dn34:2.3.36": "Ten universal dimensions of meditation. ", "dn34:2.3.37": "Someone perceives the meditation on universal earth above, below, across, undivided and limitless. ", "dn34:2.3.38": "They perceive the meditation on universal water … ", @@ -792,23 +792,23 @@ "dn34:2.3.45": "the meditation on universal space … ", "dn34:2.3.46": "They perceive the meditation on universal consciousness above, below, across, undivided and limitless. ", "dn34:2.3.47": "", - "dn34:2.3.48": "*What ten things should be completely understood?* ", + "dn34:2.3.48": "What ten things should be completely understood? ", "dn34:2.3.49": "Ten sense fields: ", "dn34:2.3.50": "eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches. ", "dn34:2.3.51": "", - "dn34:2.3.52": "*What ten things should be given up?* ", + "dn34:2.3.52": "What ten things should be given up? ", "dn34:2.3.53": "Ten wrong ways: ", "dn34:2.3.54": "wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. ", "dn34:2.3.55": "", - "dn34:2.3.56": "*What ten things make things worse?* ", + "dn34:2.3.56": "What ten things make things worse? ", "dn34:2.3.57": "Ten ways of doing unskillful deeds: ", "dn34:2.3.58": "killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view. ", "dn34:2.3.59": "", - "dn34:2.3.60": "*What ten things lead to distinction?* ", + "dn34:2.3.60": "What ten things lead to distinction? ", "dn34:2.3.61": "Ten ways of doing skillful deeds: ", "dn34:2.3.62": "refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. ", "dn34:2.3.63": "", - "dn34:2.3.64": "*What ten things are hard to comprehend?* ", + "dn34:2.3.64": "What ten things are hard to comprehend? ", "dn34:2.3.65": "Ten abodes of the noble ones. ", "dn34:2.3.66": "A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. ", "dn34:2.3.67": "And how has a mendicant given up five factors? ", @@ -851,11 +851,11 @@ "dn34:2.3.104": "", "dn34:2.3.105": "That’s how a mendicant’s mind is well freed by wisdom. ", "dn34:2.3.106": "", - "dn34:2.3.107": "*What ten things should be produced?* ", + "dn34:2.3.107": "What ten things should be produced? ", "dn34:2.3.108": "Ten perceptions: ", "dn34:2.3.109": "the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation. ", "dn34:2.3.110": "", - "dn34:2.3.111": "*What ten things should be directly known?* ", + "dn34:2.3.111": "What ten things should be directly known? ", "dn34:2.3.112": "Ten grounds for wearing away. ", "dn34:2.3.113": "For one of right view, wrong view is worn away. ", "dn34:2.3.114": "And the many bad, unskillful qualities that arise because of wrong view are worn away. ", @@ -870,7 +870,7 @@ "dn34:2.3.123": "For one of right freedom, wrong freedom is worn away. ", "dn34:2.3.124": "And the many bad, unskillful qualities that arise because of wrong freedom are worn away. ", "dn34:2.3.125": "", - "dn34:2.3.126": "*What ten things should be realized?* ", + "dn34:2.3.126": "What ten things should be realized? ", "dn34:2.3.127": "Ten qualities of an adept: ", "dn34:2.3.128": "an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. ", "dn34:2.3.129": "", diff --git a/translation/en/sujato/sutta/dn/dn3_translation-en-sujato.json b/translation/en/sujato/sutta/dn/dn3_translation-en-sujato.json index 3177df458bef..9bd79edae3ed 100644 --- a/translation/en/sujato/sutta/dn/dn3_translation-en-sujato.json +++ b/translation/en/sujato/sutta/dn/dn3_translation-en-sujato.json @@ -94,8 +94,8 @@ "dn3:1.15.7": "But the Sakyans regard King Okkāka as their grandfather. ", "dn3:1.15.8": "Once upon a time, King Okkāka, wishing to divert the royal succession to the son of his most beloved queen, banished the elder princes from the realm—", "dn3:1.15.9": "Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra. ", - "dn3:1.15.10": "They made their home beside a lotus pond on the slopes of the Himalayas, where there was a large grove of teak (_sāka_) trees. ", - "dn3:1.15.11": "For fear of dissolving their lineage, they slept with their own (_saka_) sisters. ", + "dn3:1.15.10": "They made their home beside a lotus pond on the slopes of the Himalayas, where there was a large grove of teak (sāka) trees. ", + "dn3:1.15.11": "For fear of dissolving their lineage, they slept with their own (saka) sisters. ", "dn3:1.15.12": "Then King Okkāka addressed his ministers and counselors, ", "dn3:1.15.13": "‘Where, sirs, have the princes settled now?’ ", "dn3:1.15.14": "‘Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of teak trees. They’ve settled there. ", diff --git a/translation/en/sujato/sutta/dn/dn9_translation-en-sujato.json b/translation/en/sujato/sutta/dn/dn9_translation-en-sujato.json index e96e062a1e12..be15635b3de9 100644 --- a/translation/en/sujato/sutta/dn/dn9_translation-en-sujato.json +++ b/translation/en/sujato/sutta/dn/dn9_translation-en-sujato.json @@ -295,13 +295,13 @@ "dn9:40.6": "Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful. ", "dn9:43.1": "Poṭṭhapāda, if others should ask us, ", "dn9:43.2": "‘But reverends, what is that substantial reincarnation for the giving up of which you teach?’ We’d answer like this, ", - "dn9:43.3": "‘*This* is that substantial reincarnation.’ ", + "dn9:43.3": "‘This is that substantial reincarnation.’ ", "dn9:44.1": "If others should ask us, ", "dn9:44.2": "‘But reverends, what is that mind-made reincarnation?’ We’d answer like this, ", - "dn9:44.4": "‘*This* is that mind-made reincarnation.’ ", + "dn9:44.4": "‘This is that mind-made reincarnation.’ ", "dn9:45.1": "If others should ask us, ", "dn9:45.2": "‘But reverends, what is that formless reincarnation?’ We’d answer like this, ", - "dn9:45.4": "‘*This* is that formless reincarnation.’ ", + "dn9:45.4": "‘This is that formless reincarnation.’ ", "dn9:45.5": "What do you think, Poṭṭhapāda? ", "dn9:45.6": "This being so, doesn’t that statement turn out to have a demonstrable basis?” ", "dn9:45.7": "“Clearly that’s the case, sir.” ", diff --git a/translation/en/sujato/sutta/kn/cp/cp10_translation-en-sujato.json b/translation/en/sujato/sutta/kn/cp/cp10_translation-en-sujato.json index 01f065f01691..aab04c2b759c 100644 --- a/translation/en/sujato/sutta/kn/cp/cp10_translation-en-sujato.json +++ b/translation/en/sujato/sutta/kn/cp/cp10_translation-en-sujato.json @@ -72,7 +72,7 @@ "cp10:17.3": "allaying distress and fever, ", "cp10:17.4": "bringing satisfaction and joy. ", "cp10:18.1": "That’s how it was ", - "cp10:18.2": " when I entered the burning flame. ", + "cp10:18.2": "when I entered the burning flame. ", "cp10:18.3": "It allayed distress and fever, ", "cp10:18.4": "just like cool water. ", "cp10:19.1": "Outer skin and inner, flesh and sinews, ", diff --git a/translation/en/sujato/sutta/kn/cp/cp31_translation-en-sujato.json b/translation/en/sujato/sutta/kn/cp/cp31_translation-en-sujato.json index fd4f6947655f..78efbba62f8f 100644 --- a/translation/en/sujato/sutta/kn/cp/cp31_translation-en-sujato.json +++ b/translation/en/sujato/sutta/kn/cp/cp31_translation-en-sujato.json @@ -28,7 +28,7 @@ "cp31:6.3": "the boy threw a ball ", "cp31:6.4": "and angered a viper. ", "cp31:7.1": "Then the boy, looking which way ", - "cp31:7.2": " the ball had gone, ", + "cp31:7.2": "the ball had gone, ", "cp31:7.3": "touched the viper’s head ", "cp31:7.4": "with his hand. ", "cp31:8.1": "Angered at his touch, ", diff --git a/translation/en/sujato/sutta/kn/cp/cp8_translation-en-sujato.json b/translation/en/sujato/sutta/kn/cp/cp8_translation-en-sujato.json index 4160a4b39a4f..a1d31c701b31 100644 --- a/translation/en/sujato/sutta/kn/cp/cp8_translation-en-sujato.json +++ b/translation/en/sujato/sutta/kn/cp/cp8_translation-en-sujato.json @@ -14,7 +14,7 @@ "cp8:3.1": "Knowing my thoughts, ", "cp8:3.2": "Sakka the lord of Gods, ", "cp8:3.3": "sitting in the assembly of gods ", - "cp8:3.4": " said the following. ", + "cp8:3.4": "said the following. ", "cp8:4.1": "‘Seated in his finest longhouse, ", "cp8:4.2": "the mighty King Sivi ", "cp8:4.3": "is thinking of manifold gifts ", diff --git a/translation/en/sujato/sutta/kn/dhp/dhp273-289_translation-en-sujato.json b/translation/en/sujato/sutta/kn/dhp/dhp273-289_translation-en-sujato.json index f4e604627716..a8ffb4e4ec8d 100644 --- a/translation/en/sujato/sutta/kn/dhp/dhp273-289_translation-en-sujato.json +++ b/translation/en/sujato/sutta/kn/dhp/dhp273-289_translation-en-sujato.json @@ -7,7 +7,7 @@ "dhp273:2": "of truths, the four statements; ", "dhp273:3": "dispassion is the best of things, ", "dhp273:4": "and the Clear-eyed One is the best of humans. ", - "dhp274:1": "*This* is the path, there is no other ", + "dhp274:1": "This is the path, there is no other ", "dhp274:2": "for the purification of vision. ", "dhp274:3": "You all must practice this, ", "dhp274:4": "it is the way to baffle Māra. ", diff --git a/translation/en/sujato/sutta/kn/snp/vagga2/snp2.14_translation-en-sujato.json b/translation/en/sujato/sutta/kn/snp/vagga2/snp2.14_translation-en-sujato.json index bd5bc400899a..c7ee7e5f52ce 100644 --- a/translation/en/sujato/sutta/kn/snp/vagga2/snp2.14_translation-en-sujato.json +++ b/translation/en/sujato/sutta/kn/snp/vagga2/snp2.14_translation-en-sujato.json @@ -83,7 +83,7 @@ "snp2.14:21.1": "Next, a disciple would avoid knowingly ", "snp2.14:21.2": "taking anything not given at all, ", "snp2.14:21.3": "they’d not get others to do it, nor grant them permission to steal; ", - "snp2.14:21.4": "they’d avoid *all* theft. ", + "snp2.14:21.4": "they’d avoid all theft. ", "snp2.14:22.1": "A sensible person would avoid the unchaste life, ", "snp2.14:22.2": "like a burning pit of coals. ", "snp2.14:22.3": "But if unable to remain chaste, ", @@ -91,7 +91,7 @@ "snp2.14:23.1": "In a council or assembly, ", "snp2.14:23.2": "or one on one, they would not lie. ", "snp2.14:23.3": "They’d not get others to lie, nor grant them permission to lie; ", - "snp2.14:23.4": "they’d avoid *all* untruths. ", + "snp2.14:23.4": "they’d avoid all untruths. ", "snp2.14:24.1": "A householder espousing this teaching ", "snp2.14:24.2": "would not consume liquor or drink. ", "snp2.14:24.3": "They’d not get others to drink, nor grant them permission to drink; ", diff --git a/translation/en/sujato/sutta/kn/thag/thag18.1_translation-en-sujato.json b/translation/en/sujato/sutta/kn/thag/thag18.1_translation-en-sujato.json index 6628efb31f54..9b200587631a 100644 --- a/translation/en/sujato/sutta/kn/thag/thag18.1_translation-en-sujato.json +++ b/translation/en/sujato/sutta/kn/thag/thag18.1_translation-en-sujato.json @@ -68,7 +68,7 @@ "thag18.1:15.3": "Echoing with the cries of peacocks, ", "thag18.1:15.4": "these rocky crags delight me! ", "thag18.1:16.1": "It’s enough for me, who loves absorption, ", - "thag18.1:16.2": " to remain resolute. ", + "thag18.1:16.2": "to remain resolute. ", "thag18.1:16.3": "It’s enough for me, ", "thag18.1:16.4": "a resolute monk who loves the goal. ", "thag18.1:17.1": "It’s enough for me, ", diff --git a/translation/en/sujato/sutta/kn/thag/thag20.1_translation-en-sujato.json b/translation/en/sujato/sutta/kn/thag/thag20.1_translation-en-sujato.json index 8d90305bc0ae..72fc81b490d0 100644 --- a/translation/en/sujato/sutta/kn/thag/thag20.1_translation-en-sujato.json +++ b/translation/en/sujato/sutta/kn/thag/thag20.1_translation-en-sujato.json @@ -292,5 +292,5 @@ "thag20.1:69.3": "That spirit, downcast, ", "thag20.1:69.4": "disappeared right there!” ", "thag20.1:69.5": "That is how these verses were recited by the senior venerable Mahāmoggallāna. ", - "thag20.1:69.6": " The Book of the Sixties is finished. " + "thag20.1:69.6": "The Book of the Sixties is finished. " } \ No newline at end of file diff --git a/translation/en/sujato/sutta/kn/thig/thig14.1_translation-en-sujato.json b/translation/en/sujato/sutta/kn/thig/thig14.1_translation-en-sujato.json index 0c74367c407b..21db702e4f07 100644 --- a/translation/en/sujato/sutta/kn/thig/thig14.1_translation-en-sujato.json +++ b/translation/en/sujato/sutta/kn/thig/thig14.1_translation-en-sujato.json @@ -89,7 +89,7 @@ "thig14.1:22.1": "Well may you try to seduce the type of lady ", "thig14.1:22.2": "who has not reflected on these things, ", "thig14.1:22.3": "or who has never attended the Teacher: ", - "thig14.1:22.4": "but *this* is a lady who knows—now you’re in trouble! ", + "thig14.1:22.4": "but this is a lady who knows—now you’re in trouble! ", "thig14.1:23.1": "No matter if I am reviled or praised, ", "thig14.1:23.2": "or feel pleasure or pain: I stay mindful. ", "thig14.1:23.3": "Knowing that conditions are ugly, ", diff --git a/translation/en/sujato/sutta/kn/thig/thig3.4_translation-en-sujato.json b/translation/en/sujato/sutta/kn/thig/thig3.4_translation-en-sujato.json index 516ee40ec50d..53e9da773b13 100644 --- a/translation/en/sujato/sutta/kn/thig/thig3.4_translation-en-sujato.json +++ b/translation/en/sujato/sutta/kn/thig/thig3.4_translation-en-sujato.json @@ -13,5 +13,5 @@ "thig3.4:3.1": "Seeing a wild beast so tamed, ", "thig3.4:3.2": "submitting to human control, ", "thig3.4:3.3": "my mind became serene: ", - "thig3.4:3.4": "*that* is why I’ve gone to the forest! " + "thig3.4:3.4": "that is why I’ve gone to the forest! " } \ No newline at end of file diff --git a/translation/en/sujato/sutta/kn/ud/vagga3/ud3.6_translation-en-sujato.json b/translation/en/sujato/sutta/kn/ud/vagga3/ud3.6_translation-en-sujato.json index 2d91d1916eb6..cd566a72f176 100644 --- a/translation/en/sujato/sutta/kn/ud/vagga3/ud3.6_translation-en-sujato.json +++ b/translation/en/sujato/sutta/kn/ud/vagga3/ud3.6_translation-en-sujato.json @@ -23,6 +23,6 @@ "ud3.6:5.1": "Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: ", "ud3.6:6.1": "“In whom dwells no deceit or conceit, ", "ud3.6:6.2": "rid of greed, unselfish, with no need for hope, ", - "ud3.6:6.3": " with anger eliminated, quenched: ", + "ud3.6:6.3": "with anger eliminated, quenched: ", "ud3.6:6.4": "they are a brahmin, an ascetic, a mendicant.” " } \ No newline at end of file diff --git a/translation/en/sujato/sutta/mn/mn100_translation-en-sujato.json b/translation/en/sujato/sutta/mn/mn100_translation-en-sujato.json index 4f9d796d5f2f..a2425d57cdac 100644 --- a/translation/en/sujato/sutta/mn/mn100_translation-en-sujato.json +++ b/translation/en/sujato/sutta/mn/mn100_translation-en-sujato.json @@ -240,7 +240,7 @@ "mn100:28.2": "‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ", "mn100:28.3": "Could that be the path to awakening?’ ", "mn100:28.4": "Stemming from that memory came the realization: ", - "mn100:28.5": "‘*That* is the path to awakening!’ ", + "mn100:28.5": "‘That is the path to awakening!’ ", "mn100:29.1": "Then it occurred to me, ", "mn100:29.2": "‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ ", "mn100:29.3": "I thought, ", diff --git a/translation/en/sujato/sutta/mn/mn102_translation-en-sujato.json b/translation/en/sujato/sutta/mn/mn102_translation-en-sujato.json index 54d25e4ab7b0..68167bdd04e2 100644 --- a/translation/en/sujato/sutta/mn/mn102_translation-en-sujato.json +++ b/translation/en/sujato/sutta/mn/mn102_translation-en-sujato.json @@ -23,7 +23,7 @@ "mn102:4.2": "There are ascetics and brahmins who assert a self that is percipient and well after death, describing it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. Or they describe it as of unified perception, or of diverse perception, or of limited perception, or of limitless perception. ", "mn102:4.3": "", "mn102:4.4": "Or some, aware that ‘there is nothing at all’, propose the dimension of nothingness, limitless and imperturbable. They declare that this is the purest, highest, best, and supreme of all those perceptions, whether of form or of formlessness or of unity or of diversity. ", - "mn102:4.5": "‘All that is conditioned and coarse. But there is the cessation of conditions—*that* is real.’ ", + "mn102:4.5": "‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ", "mn102:4.6": "Understanding thus and seeing the escape from it, the Realized One has gone beyond all that. ", "mn102:5.1": "Now, the ascetics and brahmins who assert a self that is non-percipient and well after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. ", "mn102:6.1": "So they reject those who assert a self that is percipient and well after death. ", @@ -34,7 +34,7 @@ "mn102:7.3": "But if any ascetic or brahmin should say this: ", "mn102:7.4": "‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ ", "mn102:7.5": "That is not possible. ", - "mn102:7.6": "‘All that is conditioned and coarse. But there is the cessation of conditions—*that* is real.’ ", + "mn102:7.6": "‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ", "mn102:7.7": "Understanding this and seeing the escape from it, the Realized One has gone beyond all that. ", "mn102:8.1": "Now, the ascetics and brahmins who assert a self that is neither percipient nor non-percipient and well after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. ", "mn102:9.1": "So they reject those who assert a self that is percipient and well after death, as well as those who assert a self that is non-percipient and sound after death. ", @@ -46,7 +46,7 @@ "mn102:10.3": "Some ascetics or brahmins assert the embracing of that dimension merely through the conditioned phenomena of what is seen, heard, thought, and known. But that is said to be a disastrous approach. ", "mn102:10.4": "For that dimension is said to be not attainable by means of conditioned phenomena, ", "mn102:10.5": "but only with a residue of conditioned phenomena. ", - "mn102:10.6": "‘All that is conditioned and coarse. But there is the cessation of conditions—*that* is real.’ ", + "mn102:10.6": "‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ", "mn102:10.7": "Understanding this and seeing the escape from it, the Realized One has gone beyond all that. ", "mn102:11.1": "Now, the ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being reject those who assert a self that is well after death, whether percipient or non-percipient or neither percipient non-percipient. ", "mn102:11.2": "Why is that? ", @@ -60,7 +60,7 @@ "mn102:12.6": "The ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being; from fear and disgust with identity, they just keep running and circling around identity. ", "mn102:12.7": "Suppose a dog on a leash was tethered to a strong post or pillar. It would just keeping running and circling around that post or pillar. ", "mn102:12.8": "In the same way, those ascetics and brahmins, from fear and disgust with identity, just keep running and circling around identity. ", - "mn102:12.9": "‘All that is conditioned and coarse. But there is the cessation of conditions—*that* is real.’ ", + "mn102:12.9": "‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ", "mn102:12.10": "Understanding this and seeing the escape from it, the Realized One has gone beyond all that. ", "mn102:13.1": "Whatever ascetics and brahmins theorize about the future, and propose various hypotheses concerning the future, all of them propose one or other of these five theses. ", "mn102:14.1": "There are some ascetics and brahmins who theorize about the past, and propose various hypotheses concerning the past. They propose the following, each insisting that theirs is the only truth and that everything else is wrong. ", @@ -84,7 +84,7 @@ "mn102:15.1": "Now, consider the ascetics and brahmins whose view is as follows. ", "mn102:15.2": "‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’ It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration. ", "mn102:15.3": "And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part. ", - "mn102:15.4": "‘All that is conditioned and coarse. But there is the cessation of conditions—*that* is real.’ ", + "mn102:15.4": "‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ", "mn102:15.5": "Understanding this and seeing the escape from it, the Realized One has gone beyond all that. ", "mn102:16.1": "Now, consider the ascetics and brahmins whose view is as follows. ", "mn102:16.2": "The self and the cosmos are not eternal, ", @@ -103,7 +103,7 @@ "mn102:16.15": "or experience both happiness and suffering, ", "mn102:16.16": "or experience neither happiness nor suffering. It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration. ", "mn102:16.17": "And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part. ", - "mn102:16.18": "‘All that is conditioned and coarse. But there is the cessation of conditions—*that* is real.’ ", + "mn102:16.18": "‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ", "mn102:16.19": "Understanding this and seeing the escape from it, the Realized One has gone beyond all that. ", "mn102:17.1": "Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, enter and remain in the rapture of seclusion: ", "mn102:17.2": "‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’ ", @@ -116,7 +116,7 @@ "mn102:18.5": "‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’ ", "mn102:18.6": "But that rapture of seclusion of theirs ceases. ", "mn102:18.7": "When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises. ", - "mn102:18.8": "‘All that is conditioned and coarse. But there is the cessation of conditions—*that* is real.’ ", + "mn102:18.8": "‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ", "mn102:18.9": "Understanding this and seeing the escape from it, the Realized One has gone beyond all that. ", "mn102:19.1": "Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion, enter and remain in pleasure not of the flesh. ", "mn102:19.2": "‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’ ", @@ -129,7 +129,7 @@ "mn102:20.5": "‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’ ", "mn102:20.6": "But that pleasure not of the flesh of theirs ceases. ", "mn102:20.7": "When pleasure not of the flesh ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, pleasure not of the flesh arises. ", - "mn102:20.8": "‘All that is conditioned and coarse. But there is the cessation of conditions—*that* is real.’ ", + "mn102:20.8": "‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ", "mn102:20.9": "Understanding this and seeing the escape from it, the Realized One has gone beyond all that. ", "mn102:21.1": "Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion and pleasure not of the flesh, enter and remain in neutral feeling. ", "mn102:21.2": "‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’ ", @@ -142,7 +142,7 @@ "mn102:22.5": "‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’ ", "mn102:22.6": "Then that neutral feeling ceases. ", "mn102:22.7": "When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feelings arises. ", - "mn102:22.8": "‘All that is conditioned and coarse. But there is the cessation of conditions—*that* is real.’ ", + "mn102:22.8": "‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ", "mn102:22.9": "Understanding this and seeing the escape from it, the Realized One has gone beyond all that. ", "mn102:23.1": "Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, go beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling. ", "mn102:23.2": "They regard themselves like this: ‘I am at peace; I am extinguished; I am free of grasping.’ ", @@ -153,7 +153,7 @@ "mn102:24.5": "Nevertheless, they still grasp at theories about the past or the future, or the fetters of sensuality, or the rapture of seclusion, or pleasure not of the flesh, or neutral feeling. ", "mn102:24.6": "And when they regard themselves like this: ", "mn102:24.7": "‘I am at peace; I am extinguished; I am free of grasping,’ that’s also said to be grasping on their part. ", - "mn102:24.8": "‘All that is conditioned and coarse. But there is the cessation of conditions—*that* is real.’ ", + "mn102:24.8": "‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ", "mn102:24.9": "Understanding this and seeing the escape from it, the Realized One has gone beyond all that. ", "mn102:25.1": "But the Realized One has awakened to the supreme state of sublime peace, that is, ", "mn102:25.2": "liberation by not grasping after truly understanding the six fields of contact’s origin, ending, gratification, drawback, and escape.” ", diff --git a/translation/en/sujato/sutta/mn/mn109_translation-en-sujato.json b/translation/en/sujato/sutta/mn/mn109_translation-en-sujato.json index 10fbee6c1f08..032dbf49fded 100644 --- a/translation/en/sujato/sutta/mn/mn109_translation-en-sujato.json +++ b/translation/en/sujato/sutta/mn/mn109_translation-en-sujato.json @@ -71,11 +71,11 @@ "mn109:12.13": "That consciousness is impermanent, suffering, and perishable: this is its drawback. ", "mn109:12.14": "Removing and giving up desire and greed for consciousness: this is its escape.” ", "mn109:13.1": "“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?” ", - "mn109:13.2": "“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "mn109:13.2": "“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "mn109:13.3": "One truly sees any kind of feeling … ", "mn109:13.4": "perception … ", "mn109:13.5": "choices … ", - "mn109:13.6": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "mn109:13.6": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "mn109:13.7": "That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” ", "mn109:14.1": "Now at that time one of the mendicants had the thought, ", "mn109:14.2": "“So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self. ", @@ -104,11 +104,11 @@ "mn109:16.9": "“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ", "mn109:16.10": "‘This is mine, I am this, this is my self’?” ", "mn109:16.11": "“No, sir.” ", - "mn109:16.12": "“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "mn109:16.12": "“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "mn109:17.1": "You should truly see any kind of feeling … ", "mn109:17.2": "perception … ", "mn109:17.3": "choices … ", - "mn109:17.4": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "mn109:17.4": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "mn109:17.5": "Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. ", "mn109:18.1": "Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. ", "mn109:18.2": "They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” ", diff --git a/translation/en/sujato/sutta/mn/mn22_translation-en-sujato.json b/translation/en/sujato/sutta/mn/mn22_translation-en-sujato.json index 51a8830df862..fe05fea3c4b4 100644 --- a/translation/en/sujato/sutta/mn/mn22_translation-en-sujato.json +++ b/translation/en/sujato/sutta/mn/mn22_translation-en-sujato.json @@ -272,11 +272,11 @@ "mn22:26.17": "“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ", "mn22:26.18": "‘This is mine, I am this, this is my self’?” ", "mn22:26.19": "“No, sir.” ", - "mn22:27.1": "“So, mendicants, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "mn22:27.1": "“So, mendicants, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "mn22:27.2": "You should truly see any kind of feeling … ", "mn22:27.3": "perception … ", "mn22:27.4": "choices … ", - "mn22:27.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "mn22:27.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "mn22:28.1": "Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. ", "mn22:29.1": "Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. ", "mn22:29.2": "They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ ", diff --git a/translation/en/sujato/sutta/mn/mn24_translation-en-sujato.json b/translation/en/sujato/sutta/mn/mn24_translation-en-sujato.json index bb16c6781860..bb9ad3a9089a 100644 --- a/translation/en/sujato/sutta/mn/mn24_translation-en-sujato.json +++ b/translation/en/sujato/sutta/mn/mn24_translation-en-sujato.json @@ -128,7 +128,7 @@ "mn24:17.2": "“What is the venerable’s name? And how are you known among your spiritual companions?” ", "mn24:17.3": "“Reverend, my name is Upatissa. ", "mn24:17.4": "And I am known as Sāriputta among my spiritual companions.” ", - "mn24:17.5": "“Goodness! I had no idea I was consulting with *the* Venerable Sāriputta, the disciple who is fit to be compared with the Teacher himself! ", + "mn24:17.5": "“Goodness! I had no idea I was consulting with the Venerable Sāriputta, the disciple who is fit to be compared with the Teacher himself! ", "mn24:17.6": "", "mn24:17.7": "If I’d known, I would not have said so much. ", "mn24:17.8": "It’s incredible, reverend, it’s amazing! ", diff --git a/translation/en/sujato/sutta/mn/mn35_translation-en-sujato.json b/translation/en/sujato/sutta/mn/mn35_translation-en-sujato.json index 1869c1b7f07e..173f00b6b0d3 100644 --- a/translation/en/sujato/sutta/mn/mn35_translation-en-sujato.json +++ b/translation/en/sujato/sutta/mn/mn35_translation-en-sujato.json @@ -195,18 +195,18 @@ "mn35:24.3": "Master Gotama, leave aside that statement I made—as did various other ascetics and brahmins—", "mn35:24.4": "it was, like, just a bit of nonsense. ", "mn35:24.5": "How do you define a disciple of Master Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions?” ", - "mn35:24.6": "“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "mn35:24.6": "“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "mn35:24.7": "They truly see any kind of feeling … ", "mn35:24.8": "perception … ", "mn35:24.9": "choices … ", - "mn35:24.10": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "mn35:24.10": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "mn35:24.11": "That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions.” ", "mn35:25.1": "“But how do you define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment?” ", - "mn35:25.2": "“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. ", + "mn35:25.2": "“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. ", "mn35:25.3": "They truly see any kind of feeling … ", "mn35:25.4": "perception … ", "mn35:25.5": "choices … ", - "mn35:25.6": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. ", + "mn35:25.6": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. ", "mn35:25.7": "That’s how to define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment. ", "mn35:26.1": "A mendicant whose mind is freed like this has three unsurpassable qualities: ", "mn35:26.2": "unsurpassable vision, practice, and freedom. ", diff --git a/translation/en/sujato/sutta/mn/mn36_translation-en-sujato.json b/translation/en/sujato/sutta/mn/mn36_translation-en-sujato.json index b847037f2e4a..53cb0755d041 100644 --- a/translation/en/sujato/sutta/mn/mn36_translation-en-sujato.json +++ b/translation/en/sujato/sutta/mn/mn36_translation-en-sujato.json @@ -280,7 +280,7 @@ "mn36:31.2": "‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ", "mn36:31.3": "Could that be the path to awakening?’ ", "mn36:31.4": "Stemming from that memory came the realization: ", - "mn36:31.5": "‘*That* is the path to awakening!’ ", + "mn36:31.5": "‘That is the path to awakening!’ ", "mn36:32.1": "Then it occurred to me, ", "mn36:32.2": "‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ ", "mn36:32.3": "Then I thought, ", diff --git a/translation/en/sujato/sutta/mn/mn49_translation-en-sujato.json b/translation/en/sujato/sutta/mn/mn49_translation-en-sujato.json index f6d608a41c8a..f7e2ba302b76 100644 --- a/translation/en/sujato/sutta/mn/mn49_translation-en-sujato.json +++ b/translation/en/sujato/sutta/mn/mn49_translation-en-sujato.json @@ -110,7 +110,7 @@ "mn49:23.2": "So Brahmā, I am not your equal in knowledge, still less your inferior. ", "mn49:23.3": "Rather, I know more than you.’ ", "mn49:24.1": "‘Well, good sir, if you have directly known that which is not within the scope of experience based on all, may your words not turn out to be void and hollow! ", - "mn49:25.1": "Consciousness that is invisible, infinite, entirely given up—*that’s* what is not within the scope of experience based on earth, water, fire, air, creatures, gods, the Progenitor, Brahmā, the gods of streaming radiance, the gods replete with glory, the gods of abundant fruit, the Vanquisher, and the all. ", + "mn49:25.1": "Consciousness that is invisible, infinite, entirely given up—that’s what is not within the scope of experience based on earth, water, fire, air, creatures, gods, the Progenitor, Brahmā, the gods of streaming radiance, the gods replete with glory, the gods of abundant fruit, the Vanquisher, and the all. ", "mn49:26.1": "Well look now, good sir, I will vanish from you!’ ", "mn49:26.2": "‘All right, then, Brahmā, vanish from me—if you can.’ ", "mn49:26.3": "Then Baka the Brahmā said, ", diff --git a/translation/en/sujato/sutta/mn/mn62_translation-en-sujato.json b/translation/en/sujato/sutta/mn/mn62_translation-en-sujato.json index 4fe7aaa16000..5e540af08ff5 100644 --- a/translation/en/sujato/sutta/mn/mn62_translation-en-sujato.json +++ b/translation/en/sujato/sutta/mn/mn62_translation-en-sujato.json @@ -6,7 +6,7 @@ "mn62:2.1": "Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. ", "mn62:2.2": "And Venerable Rāhula also robed up and followed behind the Buddha. ", "mn62:3.1": "Then the Buddha looked back at Rāhula and said, ", - "mn62:3.2": "“Rāhula, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’” ", + "mn62:3.2": "“Rāhula, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’” ", "mn62:3.3": "“Only form, Blessed One? Only form, Holy One?” ", "mn62:3.4": "“Form, Rāhula, as well as feeling and perception and choices and consciousness.” ", "mn62:4.1": "Then Rāhula thought, “Who would go to the village for alms today after being advised directly by the Buddha?” Turning back, he sat down cross-legged at the root of a certain tree, setting his body straight, and establishing mindfulness in front of him. ", diff --git a/translation/en/sujato/sutta/mn/mn85_translation-en-sujato.json b/translation/en/sujato/sutta/mn/mn85_translation-en-sujato.json index c7c7a21c7355..25d3ddc9e470 100644 --- a/translation/en/sujato/sutta/mn/mn85_translation-en-sujato.json +++ b/translation/en/sujato/sutta/mn/mn85_translation-en-sujato.json @@ -258,7 +258,7 @@ "mn85:31.2": "‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ", "mn85:31.3": "Could that be the path to awakening?’ ", "mn85:31.4": "Stemming from that memory came the realization: ", - "mn85:31.5": "‘*That* is the path to awakening!’ ", + "mn85:31.5": "‘That is the path to awakening!’ ", "mn85:32.1": "Then it occurred to me, ", "mn85:32.2": "‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ ", "mn85:32.3": "Then it occurred to me, ", diff --git a/translation/en/sujato/sutta/sn/sn12/sn12.70_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn12/sn12.70_translation-en-sujato.json index 5921f668bb76..715612b0e1e4 100644 --- a/translation/en/sujato/sutta/sn/sn12/sn12.70_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn12/sn12.70_translation-en-sujato.json @@ -101,11 +101,11 @@ "sn12.70:15.29": "“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ", "sn12.70:15.30": "‘This is mine, I am this, this is my self’?” ", "sn12.70:15.31": "“No, sir.” ", - "sn12.70:16.1": "“So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", - "sn12.70:16.2": "You should truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", - "sn12.70:16.3": "You should truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", - "sn12.70:16.4": "You should truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all choices*—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", - "sn12.70:16.5": "You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn12.70:16.1": "“So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn12.70:16.2": "You should truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn12.70:16.3": "You should truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn12.70:16.4": "You should truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn12.70:16.5": "You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn12.70:17.1": "Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. ", "sn12.70:17.2": "Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. ", "sn12.70:17.3": "They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ ", diff --git a/translation/en/sujato/sutta/sn/sn18/sn18.21_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn18/sn18.21_translation-en-sujato.json index c6f963f8b63f..110e01d94e55 100644 --- a/translation/en/sujato/sutta/sn/sn18/sn18.21_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn18/sn18.21_translation-en-sujato.json @@ -5,10 +5,10 @@ "sn18.21:1.1": "At Sāvatthī. ", "sn18.21:1.2": "Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him: ", "sn18.21:1.3": "“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?” ", - "sn18.21:1.4": "“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn18.21:1.4": "“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn18.21:1.5": "One truly sees any kind of feeling … ", "sn18.21:1.6": "perception … ", "sn18.21:1.7": "choices … ", - "sn18.21:1.8": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn18.21:1.8": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn18.21:1.9": "That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” " } \ No newline at end of file diff --git a/translation/en/sujato/sutta/sn/sn18/sn18.22_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn18/sn18.22_translation-en-sujato.json index e89aa7a4f2e4..cf56ce7ea690 100644 --- a/translation/en/sujato/sutta/sn/sn18/sn18.22_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn18/sn18.22_translation-en-sujato.json @@ -5,11 +5,11 @@ "sn18.22:1.1": "At Sāvatthī. ", "sn18.22:1.2": "Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him: ", "sn18.22:1.3": "“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?” ", - "sn18.22:1.4": "“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. ", + "sn18.22:1.4": "“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. ", "sn18.22:2.1": "When one truly sees any kind of feeling … ", "sn18.22:2.2": "perception … ", "sn18.22:2.3": "choices … ", - "sn18.22:2.4": "When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. ", + "sn18.22:2.4": "When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. ", "sn18.22:2.5": "That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.” ", "sn18.22:2.6": "", "sn18.22:2.7": "", diff --git a/translation/en/sujato/sutta/sn/sn2/sn2.6_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn2/sn2.6_translation-en-sujato.json index 4b9848065ac1..f1c5f0c86ef7 100644 --- a/translation/en/sujato/sutta/sn/sn2/sn2.6_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn2/sn2.6_translation-en-sujato.json @@ -18,7 +18,7 @@ "sn2.6:4.5": "day and night.” ", "sn2.6:5.1": "“But it’s hard, Blessed One, to immerse this mind in samādhi.” ", "sn2.6:6.1": "“They become immersed in samādhi even though it’s hard,” ", - "sn2.6:6.2": " said the Buddha to Kāmada, ", + "sn2.6:6.2": "said the Buddha to Kāmada, ", "sn2.6:6.3": "“those who love calming the faculties. ", "sn2.6:6.4": "Having cut through the net of Death, ", "sn2.6:6.5": "the noble ones, Kāmada, go on their way.” ", diff --git a/translation/en/sujato/sutta/sn/sn22/sn22.124_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn22/sn22.124_translation-en-sujato.json index cdf001576d8a..39c0617d9c15 100644 --- a/translation/en/sujato/sutta/sn/sn22/sn22.124_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn22/sn22.124_translation-en-sujato.json @@ -5,10 +5,10 @@ "sn22.124:1.1": "At Sāvatthī. ", "sn22.124:1.2": "Then Venerable Kappa went up to the Buddha, bowed, sat down to one side, and said to him: ", "sn22.124:1.3": "“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?” ", - "sn22.124:2.1": "“Kappa, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.124:2.1": "“Kappa, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.124:2.2": "One truly sees any kind of feeling … ", "sn22.124:2.3": "perception … ", "sn22.124:2.4": "choices … ", - "sn22.124:2.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.124:2.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.124:2.6": "That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” " } \ No newline at end of file diff --git a/translation/en/sujato/sutta/sn/sn22/sn22.125_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn22/sn22.125_translation-en-sujato.json index 63e8e588b92f..e5d94afe9d03 100644 --- a/translation/en/sujato/sutta/sn/sn22/sn22.125_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn22/sn22.125_translation-en-sujato.json @@ -5,11 +5,11 @@ "sn22.125:1.1": "At Sāvatthī. ", "sn22.125:1.2": "Seated to one side, Venerable Kappa said to the Buddha: ", "sn22.125:1.3": "“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?” ", - "sn22.125:2.1": "“Kappa, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.125:2.1": "“Kappa, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.125:2.2": "One is freed by not grasping having truly seen any kind of feeling … ", "sn22.125:2.3": "perception … ", "sn22.125:2.4": "choices … ", - "sn22.125:2.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.125:2.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.125:2.6": "That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.” ", "sn22.125:2.7": "", "sn22.125:2.8": "", diff --git a/translation/en/sujato/sutta/sn/sn22/sn22.49_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn22/sn22.49_translation-en-sujato.json index fb3c607a671b..0eff177996b9 100644 --- a/translation/en/sujato/sutta/sn/sn22/sn22.49_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn22/sn22.49_translation-en-sujato.json @@ -53,11 +53,11 @@ "sn22.49:4.17": "“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ", "sn22.49:4.18": "‘This is mine, I am this, this is my self’?” ", "sn22.49:4.19": "“No, sir.” ", - "sn22.49:5.1": "“So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.49:5.1": "“So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.49:6.1": "You should truly see any kind of feeling … ", "sn22.49:6.2": "perception … ", "sn22.49:6.3": "choices … ", - "sn22.49:6.4": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.49:6.4": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.49:7.1": "Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. ", "sn22.49:7.2": "Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. ", "sn22.49:7.3": "They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” " diff --git a/translation/en/sujato/sutta/sn/sn22/sn22.59_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn22/sn22.59_translation-en-sujato.json index b94eae41fb9d..efe45b7e7cdf 100644 --- a/translation/en/sujato/sutta/sn/sn22/sn22.59_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn22/sn22.59_translation-en-sujato.json @@ -46,11 +46,11 @@ "sn22.59:6.16": "“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ", "sn22.59:6.17": "‘This is mine, I am this, this is my self’?” ", "sn22.59:6.18": "“No, sir.” ", - "sn22.59:7.1": "“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.59:7.1": "“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.59:8.1": "Any kind of feeling at all … ", "sn22.59:9.1": "Any kind of perception at all … ", "sn22.59:9.2": "Any kind of choices at all … ", - "sn22.59:10.1": "You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.59:10.1": "You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.59:11.1": "Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. ", "sn22.59:11.2": "Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. ", "sn22.59:11.3": "They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” ", diff --git a/translation/en/sujato/sutta/sn/sn22/sn22.71_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn22/sn22.71_translation-en-sujato.json index 4912d6b2c50e..9fd0c5e7420a 100644 --- a/translation/en/sujato/sutta/sn/sn22/sn22.71_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn22/sn22.71_translation-en-sujato.json @@ -5,11 +5,11 @@ "sn22.71:1.1": "At Sāvatthī. ", "sn22.71:1.2": "Then Venerable Rādha went up to the Buddha … and asked him, ", "sn22.71:1.3": "“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?” ", - "sn22.71:1.4": "“Rādha, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.71:1.4": "“Rādha, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.71:1.5": "One truly sees any kind of feeling … ", "sn22.71:1.6": "perception … ", "sn22.71:1.7": "choices … ", - "sn22.71:1.8": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.71:1.8": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.71:1.9": "That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” … ", "sn22.71:1.10": "And Venerable Rādha became one of the perfected. " } \ No newline at end of file diff --git a/translation/en/sujato/sutta/sn/sn22/sn22.72_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn22/sn22.72_translation-en-sujato.json index 02aadaab7ace..62322d18a27a 100644 --- a/translation/en/sujato/sutta/sn/sn22/sn22.72_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn22/sn22.72_translation-en-sujato.json @@ -5,11 +5,11 @@ "sn22.72:1.1": "At Sāvatthī. ", "sn22.72:1.2": "Then Venerable Surādha said to the Buddha: ", "sn22.72:1.3": "“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?” ", - "sn22.72:1.4": "“Surādha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.72:1.4": "“Surādha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.72:1.5": "One is freed by not grasping having truly seen any kind of feeling … ", "sn22.72:1.6": "perception … ", "sn22.72:1.7": "choices … ", - "sn22.72:1.8": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.72:1.8": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.72:1.9": "", "sn22.72:1.10": "", "sn22.72:1.11": "", diff --git a/translation/en/sujato/sutta/sn/sn22/sn22.79_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn22/sn22.79_translation-en-sujato.json index ac4c21c9ca15..60d71dca5790 100644 --- a/translation/en/sujato/sutta/sn/sn22/sn22.79_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn22/sn22.79_translation-en-sujato.json @@ -85,11 +85,11 @@ "sn22.79:11.16": "“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ", "sn22.79:11.17": "‘This is mine, I am this, this is my self’?” ", "sn22.79:11.18": "“No, sir.” ", - "sn22.79:11.19": "“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.79:11.19": "“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.79:11.20": "You should truly see any kind of feeling … ", "sn22.79:11.21": "perception … ", "sn22.79:11.22": "choices … ", - "sn22.79:11.23": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.79:11.23": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.79:12.1": "This is called a noble disciple who gets rid of things and doesn’t accumulate them; ", "sn22.79:12.2": "who gives things up and doesn’t grasp at them; ", "sn22.79:12.3": "who discards things and doesn’t amass them; ", diff --git a/translation/en/sujato/sutta/sn/sn22/sn22.82_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn22/sn22.82_translation-en-sujato.json index 4f3bc26af1d6..fda8e208dbc4 100644 --- a/translation/en/sujato/sutta/sn/sn22/sn22.82_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn22/sn22.82_translation-en-sujato.json @@ -77,11 +77,11 @@ "sn22.82:10.14": "Removing and giving up desire and greed for consciousness: this is its escape.” ", "sn22.82:10.15": "Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: ", "sn22.82:11.1": "“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?” ", - "sn22.82:11.2": "“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.82:11.2": "“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.82:11.3": "They truly see any kind of feeling … ", "sn22.82:11.4": "perception … ", "sn22.82:11.5": "choices … ", - "sn22.82:11.6": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.82:11.6": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.82:11.7": "That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” ", "sn22.82:12.1": "Now at that time one of the mendicants had the thought: ", "sn22.82:12.2": "“So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self. ", diff --git a/translation/en/sujato/sutta/sn/sn22/sn22.87_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn22/sn22.87_translation-en-sujato.json index 79ffc63b3d65..2b1a01a068de 100644 --- a/translation/en/sujato/sutta/sn/sn22/sn22.87_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn22/sn22.87_translation-en-sujato.json @@ -91,7 +91,7 @@ "sn22.87:8.11": "", "sn22.87:8.12": "", "sn22.87:8.13": "", - "sn22.87:8.14": " Vakkali said, “Well then, reverends, in my name bow with your head at the Buddha’s feet. Say to him: ", + "sn22.87:8.14": "Vakkali said, “Well then, reverends, in my name bow with your head at the Buddha’s feet. Say to him: ", "sn22.87:8.15": "‘Sir, the mendicant Vakkali is sick, suffering, gravely ill. ", "sn22.87:8.16": "He bows with his head to your feet.’ ", "sn22.87:8.17": "And then say: ", diff --git a/translation/en/sujato/sutta/sn/sn22/sn22.91_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn22/sn22.91_translation-en-sujato.json index 6de0667a56e1..5ce1571d5919 100644 --- a/translation/en/sujato/sutta/sn/sn22/sn22.91_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn22/sn22.91_translation-en-sujato.json @@ -5,11 +5,11 @@ "sn22.91:1.1": "At Sāvatthī. ", "sn22.91:1.2": "Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him: ", "sn22.91:1.3": "“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?” ", - "sn22.91:2.1": "“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.91:2.1": "“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.91:2.2": "One truly sees any kind of feeling … ", "sn22.91:2.3": "perception … ", "sn22.91:2.4": "choices … ", - "sn22.91:2.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn22.91:2.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn22.91:2.6": "", "sn22.91:2.7": "That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” " } \ No newline at end of file diff --git a/translation/en/sujato/sutta/sn/sn22/sn22.92_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn22/sn22.92_translation-en-sujato.json index 3c84b91a0d8f..8fc99c31601e 100644 --- a/translation/en/sujato/sutta/sn/sn22/sn22.92_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn22/sn22.92_translation-en-sujato.json @@ -5,11 +5,11 @@ "sn22.92:1.1": "At Sāvatthī. ", "sn22.92:1.2": "Seated to one side, Rāhula said to the Buddha: ", "sn22.92:1.3": "“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?” ", - "sn22.92:2.1": "“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. ", + "sn22.92:2.1": "“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. ", "sn22.92:2.2": "One truly sees any kind of feeling … ", "sn22.92:2.3": "perception … ", "sn22.92:2.4": "choices … ", - "sn22.92:2.5": "When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. ", + "sn22.92:2.5": "When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. ", "sn22.92:2.6": "That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.” ", "sn22.92:2.7": "", "sn22.92:2.8": "", diff --git a/translation/en/sujato/sutta/sn/sn24/sn24.71_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn24/sn24.71_translation-en-sujato.json index 93a2e1ce79d0..7bed3884eb56 100644 --- a/translation/en/sujato/sutta/sn/sn24/sn24.71_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn24/sn24.71_translation-en-sujato.json @@ -31,11 +31,11 @@ "sn24.71:2.23": "“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ", "sn24.71:2.24": "‘This is mine, I am this, this is my self’?” ", "sn24.71:2.25": "“No, sir.” ", - "sn24.71:3.1": "“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn24.71:3.1": "“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn24.71:3.2": "You should truly see any kind of feeling … ", "sn24.71:3.3": "perception … ", "sn24.71:3.4": "choices … ", - "sn24.71:3.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn24.71:3.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn24.71:4.1": "Seeing this … ", "sn24.71:4.2": "They understand: ‘… there is no return to any state of existence.’” " } \ No newline at end of file diff --git a/translation/en/sujato/sutta/sn/sn24/sn24.96_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn24/sn24.96_translation-en-sujato.json index 65e78b3e2ec0..d1705d2ac7d2 100644 --- a/translation/en/sujato/sutta/sn/sn24/sn24.96_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn24/sn24.96_translation-en-sujato.json @@ -31,11 +31,11 @@ "sn24.96:3.16": "“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ", "sn24.96:3.17": "‘This is mine, I am this, this is my self’?” ", "sn24.96:3.18": "“No, sir.” ", - "sn24.96:4.1": "“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn24.96:4.1": "“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn24.96:4.2": "You should truly see any kind of feeling … ", "sn24.96:4.3": "perception … ", "sn24.96:4.4": "choices … ", - "sn24.96:4.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn24.96:4.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn24.96:5.1": "Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. ", "sn24.96:5.2": "Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. ", "sn24.96:5.3": "They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” ", diff --git a/translation/en/sujato/sutta/sn/sn44/sn44.2_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn44/sn44.2_translation-en-sujato.json index 97cbe60c9b89..aadedba80b7a 100644 --- a/translation/en/sujato/sutta/sn/sn44/sn44.2_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn44/sn44.2_translation-en-sujato.json @@ -51,11 +51,11 @@ "sn44.2:13.1": "“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ", "sn44.2:13.2": "‘This is mine, I am this, this is my self’?” ", "sn44.2:14.1": "“No, sir.” ", - "sn44.2:15.1": "“So, Anurādha, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn44.2:15.1": "“So, Anurādha, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn44.2:15.2": "Any kind of feeling … ", "sn44.2:15.3": "perception … ", "sn44.2:15.4": "choices … ", - "sn44.2:15.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", + "sn44.2:15.5": "consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ ", "sn44.2:15.6": "Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. ", "sn44.2:15.7": "Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. ", "sn44.2:15.8": "They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ ", diff --git a/translation/en/sujato/sutta/sn/sn46/sn46.175-184_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn46/sn46.175-184_translation-en-sujato.json index fedf087e622f..afe8c700309b 100644 --- a/translation/en/sujato/sutta/sn/sn46/sn46.175-184_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn46/sn46.175-184_translation-en-sujato.json @@ -3,7 +3,7 @@ "sn46.175-184:0.2": "18. Another Chapter on Floods ", "sn46.175-184:0.3": "Another Series on Floods, Etc. ", "sn46.175-184:1.1": "(Tell in full as in SN 45.171–180.) ", - "sn46.175-184:1.2": " ", + "sn46.175-184:1.2": "", "sn46.175-184:2.1": "", "sn46.175-184:2.2": "", "sn46.175-184:2.3": "", diff --git a/translation/en/sujato/sutta/sn/sn48/sn48.169-178_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn48/sn48.169-178_translation-en-sujato.json index 874a91653b72..6610629f71a2 100644 --- a/translation/en/sujato/sutta/sn/sn48/sn48.169-178_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn48/sn48.169-178_translation-en-sujato.json @@ -10,7 +10,7 @@ "sn48.169-178:1.6": "What five? ", "sn48.169-178:1.7": "It’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion. ", "sn48.169-178:1.8": "These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.” ", - "sn48.169-178:1.9": " ", + "sn48.169-178:1.9": "", "sn48.169-178:2.1": "Floods, yokes, grasping, ", "sn48.169-178:2.2": "ties, and underlying tendencies, ", "sn48.169-178:2.3": "kinds of sensual stimulation, hindrances, ", diff --git a/translation/en/sujato/sutta/sn/sn49/sn49.1-12_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn49/sn49.1-12_translation-en-sujato.json index 0a41411a4c52..bc0830486e43 100644 --- a/translation/en/sujato/sutta/sn/sn49/sn49.1-12_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn49/sn49.1-12_translation-en-sujato.json @@ -21,7 +21,7 @@ "sn49.1-12:2.8": "That’s how a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment.” ", "sn49.1-12:2.9": "", "sn49.1-12:2.10": "", - "sn49.1-12:3.1": "(Tell in full as in [sn45.92]()–102.) ", + "sn49.1-12:3.1": "(Tell in full as in SN 45.92–102.) ", "sn49.1-12:4.1": "Six on slanting to the east, ", "sn49.1-12:4.2": "and six on slanting to the ocean; ", "sn49.1-12:4.3": "these two sixes make twelve, ", diff --git a/translation/en/sujato/sutta/sn/sn55/sn55.23_translation-en-sujato.json b/translation/en/sujato/sutta/sn/sn55/sn55.23_translation-en-sujato.json index 65adf4c1cd0d..465770002c1a 100644 --- a/translation/en/sujato/sutta/sn/sn55/sn55.23_translation-en-sujato.json +++ b/translation/en/sujato/sutta/sn/sn55/sn55.23_translation-en-sujato.json @@ -13,7 +13,7 @@ "sn55.23:2.6": "and the Saṅgha … ", "sn55.23:2.7": "", "sn55.23:2.8": "When a person has these three things I recognize them as a stream-enterer. ", - "sn55.23:3.1": "But Mahānāma, how many things must a person have for *you* to recognize them as a stream-enterer?” ", + "sn55.23:3.1": "But Mahānāma, how many things must a person have for you to recognize them as a stream-enterer?” ", "sn55.23:3.2": "“Godhā, a person must have four things for me to recognize them as a stream-enterer. ", "sn55.23:3.3": "What four? ", "sn55.23:3.4": "It’s when a noble disciple has experiential confidence in the Buddha … ",