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2020

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Oblog: [O.2.21.20] Friday, February 21, 2020 1:01 PM

[SN 2.16.2] Without Compunction, The Bhikkhu Thanissaro translation.
Linked to the Pali, the Rhys Davids translation, and the Bhikkhu Bodhi translation.
Maha Kassapa explains the Four Consummate Efforts in detail.

 


 

Oblog: [O.2.16.20] Sunday, February 16, 2020 9:44 AM

"Which of you gentlemen now is able successfully to divide this mighty land so broad on the north end, and so pointy-faced on the south, into seven equal portions?"

—DN 19

Divide Jambudipa into 7 equal parts

Well, ok, maybe not exactly equal in my drawing, but you get the idea.

First: this solves the problem only for a triangle of this shape. A solution to the question more compatable with the Dhamma would be:

To divide this Rose-Apple-Land into seven equal parts, place Mind (sati) in the center portion; on the right place Energy (viriya), Dhamma Research (Dhamma-Vicaya), and Enthusiasm (pīti); on the left place Impassivity (passadhi), Serenity (samādhi) and Detachment (upekkha).

 


 

Oblog: [O.2.14.20] Friday, February 14, 2020 7:09 AM

Buddhism, Its History and Literature, by T.W. Rhys Davids, G.P. Putnam's Sons, 1907


On Sankhāra
and
Saɱkhata

Excerpted from: Journal of the Pali Text Society, 1909, "Pali words beginning with 's'," by Dr. Sten Konow, edited and revised by Professor Dines Andersen.

Sankhāra (saŋkhāra, saɱskāra), m., confection, composition, compound, combination, complex, synthesis, aggregate, -ion:

(1) All things which have been brought together, made up, by pre-existing causes, forms, the world of phenomena, S. ii. 193; Dhp. 255, 278.

(2) Aggregate of the conditions or essential properties for a given process or result — e.g.
(i.) the sum of the conditions or properties making up or resulting in life or existence: ayu-saŋkhāra, D. ii. 106; S. ii. 266; bhava-saŋkhāra, jīvita-saŋkhāra, D. ii. 99, 107.
(ii.) Essential conditions, antecedents or synergy (co-ordinated activity), requisite for act, speech, thought: kāyas., [28] vacīs., cittas., or mānos., described respectively as 'respiration,' 'attention and consideration,' 'percepts and feelings,' 'because these are (respectively) bound up with,' or 'precede' those, M. i. 301 (cf. 56); S. iv. 293.

(3) One of the five khandhas, or aggregates of the constituents of organic life (see khandha), comprising all the citta-sampayutta-cetasika dhamma — i.e., the mental concomitants, or adjuncts, which come, or tend to come, into consciousness at the uprising of a citta, or unit of cognition, Dhs. 1 (cf. M. iii. 25); Abh.S. ch. ii. As thus classified, the saŋkhāra's form the mental factor corresponding to the bodily aggregate, or rūpa-k-khandha, and are in contrast to the three khandhas representing a single mental function only. But just as kāya stands for both body and action, so do the concrete mental syntheses called saŋkhārā tend to take on the implication of synergies, of purposive intellection, connoted by the term abhisaŋkhāra, q.v. — e.g., M. iii. 99 f., where saŋkhārā are a purposive, aspiring state of mind to induce a specific rebirth; S. ii. 82, where puññaɱ, apuññaɱ, āṇeñjaɱ saŋkhāra abhi-saŋkharoti, is, in Vibh. 135, catalogued as the three classes of abhisaŋkhāra; S. ii. 39, 360; A. ii. 157, where saŋkhāra is tantamount to sañcetanā; Mil. 61, where saŋkhāra, as khandha, is replaced by cetana (purposive conception). Thus, too, the saŋkhāras in the Paṭicca-samuppāda formula are considered as the aggregate of mental conditions which, under the law of kamma, bring about the inception of the paṭi-sandhi-viññāṇa, or first stirring of mental life in a newly begun individual. Lists of the psychologically, or logically distinguishable factors making up the composite saŋkhāra-k-khandha, with constants and variants, are given for each class of citta in Dh.S. 62, etc. (N.B. — Read cetanā for vedanā, § 338.) Phassa and cetana are the two constant factors in the saŋkhāra-k-khandha. These lists may be compared with the later elaboration of the saŋkhāra-elements given in Vis. Mag., ch. xiv. (J.P.T.S., 1891-93, 131).

Saɱkhata (p.p.p. of saɱkharoti), put together, compound, created, produced from conditions — i.e., by the influence of actions in former births — S. ii. 26; iii. 56; Dh.S. 1085; It. 37; 88; Nett. 14; V. ii. 284; J.A. ii. 387; Asl. 47; cooked, dressed, Mah. xxxii. 39; embellished, Mah. xxii. 29;
saɱkhata, n., that which is produced from a cause, the Saɱkharas, A. i. 83; 152; S. i. 112; Nett. 22;
asaɱkhata, not put together, uncompounded, not proceeding from a cause, Dh.S. 1086; epithet of Nibbāna, Dh.S. 583; 1439; Mil. 270; A. i. 152; S. iv. 359 ff. (Asaɱkhata-saɱyutta), K.V. 317 ff.; discernment of higher Jhāna states as Sankhata a preliminary to the detachment of Arahatship, M. iii. 244.

To be added to the article on Sankhāra in the Glossology section.

 


 

Oblog: [O.2.12.20] Wednesday, February 12, 2020 8:50 AM

Sources Consulted for the PTS Pali Nikāya Texts

Dīgha Nikāya

Edited by
Vol. 1, 1890: T.W. Rhys Davids and J.E. Carpenter
Vol. 2, 1903: T.W. Rhys Davids and J.E. Carpenter
Vol. 3, 1911: J.E. Carpenter

Ph = M = B - the Phayre MS. of the India Office Library (Burm. ch)
Bm Burmese ms, royal Mandalay Collection, India Office, No. 40
Br Printed Burmese text, Rangoon
Sm A ms in Sinhalese characters in the possession of Professor Rhys Davids
Sc Sinhalese manuscript belonging to J.E. Carpenter
Sd Sinhalese ms. belonging to T.W. Rhys Davids
St Sinhalese ms, Turnour Collection, India Office
Si = K Printed Siamese text, King of Siam's edition 1893 (Siamese ch)
RhDt Rhys Davids' transcript

Majjhima Nikāya

Edited by
Vol. 1, 1888, V. Trenckner
Vol. 2, 1896, R. Chalmers
Vol. 3, 1899, R. Chalmers

A = - Sk the Copenhagen MS. No. VI (Singh. ch)
Ph = M = B - the Phayre MS. of the India Office Library (Burm. ch)
St Sinhalese ms, Turnour Collection, India Office
Bm Burmese ms, royal Mandalay Collection, India Office, No. 40
Si = K Printed Siamese text, King of Siam's edition 1893 (Siamese ch)

Anguttara Nikāya

Edited by
Vol. 1, 1885, R. Morris, 2nd Ed.: A.K. Wrder
Vol. 2, 1888, R. Morris
Vol. 3, 1897, E. Hardy
Vol. 4, 1899, E. Hardy
Vol. 5, 1900, E. Hardy

T = St Sinhalese ms, Turnour Collection, India Office
Ba No. 2276 (in Sinhalese) of the Oriental Mss. in the Library of the British Museum
Bb No. 2412 (in Sinhalese ch) of the Oriental Mss. in the Library of the British Museum
Ph = M = B - the Phayre MS. of the India Office Library (Burm. ch)
Bm #122, #123 Burmese ms, royal Mandalay Collection, India Office, No. 40
S.M. (Sinhalese ch) Morris collection
B.K. Burmese texts
M. #s 125, 130 of the Mandalay collection (Burmese ch), India Office Lib.
M6 Morris Ms. (Sinhalese ch)
M7 Morris Ms. (Sinhalese ch)
M 8 Morris Ms. (Burmese)
S = Si = K Printed Siamese text, King of Siam's edition 1893 (Siamese ch)

2nd Ed:
Ke Siamese editionof the text
Ce Sinhalese edition of the text
ChS Chaṭṭha Sangīti Piṭakaɱ

Saɱyutta Nikāya

Edited by
Vol. 1, 1884, M.L. Feer
Vol. 2, 1888, M.L. Feer
Vol. 3, 1890, M.L. Feer
Vol. 4, 1898, M.L. Feer
Vol. 5, 1890, M.L. Feer

B (Burmese ch) ms of the Bibliotheque nationale in Paris
S1 Copenhagen ms
S2 British Museum ms
S3 Morris ms

Addition to On the Importance of the Pali Text Society Translations

 


 

Oblog: [O.2.13.20] Thursday, February 13, 2020 8:50 AM

pdfTexts from The Buddhist Canon, commonly known as Dhammapada with Accompanying Narratives, translated from the Chinese by Samuel Beal, Professor of Chinese, University College, London, Trubner & Co., 1878.
Cited by Rhys-Davids in his translation of DN. Possibly interesting perspectives from this translation from the Pali (?Buddhist Sanskrit?) to the Chinese to English.

pdfManual of Budhism, in its Modern Development, translated from Singhalese mss. by R. Spence Hardy, Partridge and Oakey, 1853
Another work frequently cited by RD.

 


 

Oblog: [O.2.11.20] Tuesday, February 11, 2020 4:59 AM

The Four Great Authorities

And
The Buddha's Method for Judging Authenticity

On hearing:

[1] "From the mouth of the Exalted One himself have I heard,
from his own mouth have I received it.

This is the Dhamma,
this the Vinaya,
this the teaching of the Buddha."

[2] "In such and such a dwelling-place there is a company of the brethren with their elders and leaders.

From the mouth of that company have I heard, face to face have I received it.

This is the Dhamma,
this the Vinaya,
this the teaching of the Buddha."

[3] "In such and such a dwelling-place
there are dwelling many elders of the Order,
deeply read,
holding the faith as handed down by tradition,
versed in the truths,
versed in the regulations of the Order,
versed in the summaries of the doctrines and the law.

From the mouth of those elders have I heard, from their mouth have I received it.

This is the Dhamma,
this the Vinaya,
this the teaching of the Buddha."

[4] "In such and such a dwelling-place there is a brother,
deeply read,
holding the faith as handed down by tradition,
versed in the truths,
versed in the regulations of the Order,
versed in the summaries of the doctrines and the law.

From the mouth of that brother have I heard, from their mouth have I received it.

This is the Dhamma,
this the Vinaya,
this the teaching of the Buddha."

The word spoken
should neither be received with praise
nor treated with scorn.

Without praise and without scorn
every word and syllable
should be carefully understood
and then put beside the Suttas
and compared with the Vinaya

If when so compared
they do not harmonize with the Suttas,
and do not fit in with the rules of the Order,
then you may come to the conclusion:

"Verily, this is not the word of the Exalted One,
and has been wrongly grasped."

Therefore you should reject it.

But if they harmonize with the Suttas
and fit in with the rules of the Order,
then you may come to the conclusion:

'Verily, this is the word of the Exalted One,
and has been well grasped.'

—Being an Excerpt from Dīgha Nikāya 16
The Book of the Great Decease
adapted from the translation of
T.W. Rhys Davids
intended to supplement the article:

By His Translations You May Know the Man

 


 

Oblog: [O.2.07.20] Friday, February 07, 2020 4:15 AM

In the Beginning
was also
The Word*

In DN 15, we are told that
named-forms depend on consciousness
and that consciousness depends on named-forms.

There are implications.

[1] The logical inference is,
that in this ever-revolving evolving devolving world
the occasion of
the appearance of formed objects (rūpa)
occurs symultaneously with
the origin of consciousness (viññāṇā) of their identity (nāma).

If we bend the theorizing of our modern scientists, we might say that every entry of a new existing thing is a mini- big bang. So this is saying that as well as the material universe as it re-evolves being created by a big bang, so is consciouosness.

To see this you need to divorce yourself from the notion that consciousness is something unique to your brain, or a thing that arises and evolves only within the already existing being or world. In this system consciousness is like an element. A property that naturally arises at the time of the formation of existing beings.

[2] As the world of objects evolves,
so also does the scope of consciousness.

From raw consciousness of elementary forms, consciousness evolves — consciousness of consciousness building on itself forming ideas and opinions into a mind that experiences (vedana) and reacts (upadāna).

Here one might say that individuality was a product of consciousness building on consciousness to such an extent that it has lost consciousness of (has forgotten) it's origins as element and has become fooled into belief that it has a unique existence as a being. We can call this 'Original Blindness'.

[3] Now it may be that someone here, having become aware of the disadvantages of existing, sits down to work out some escape from this world of pain and so works his concentration that he tracks his consciousness back to the point where the process itself is visible. If this is a real phenomena, it is visible. Why would it not be visible?

What does he see?

He sees things appearing in his world simultaneously with his consciousness of them.

As things do not pop into existence wholly formed from zip nada, but individually evolve into existence, there is at this point the perception that things are 'thought into existence.'

And who is the thinker?

Without seeing and understanding the Buddha's doctrine that there is no thing there that is the self of you, the appearance of things will force the conclusion that you are the Creator of the Created (i.e., Pajapati, i.e., God).

This perception — that one is one's self thinking things into existence has implications.

The Creator is also responsible for the conclusion:

That which comes into existence will also pass from existence.

The problem faced by the Creator of the Created is the dilemma: "Do I continue to exist and enjoy the pleasures of the senses but also create this massive bad kamma, or do I not create the world and end up being the only real person in the universe?"

What are you going to do?

The solution is to get rid of this blind view by replacing it with a higher view, that is, seeing that:
consciousness of named-forms is transient,
that which is transient is painful,
that which is painful
is not well seen as
'this is me',
'this is my self',
'this is a part of me', or
'I am a part of this.'

In bringing your mind to perception (seeing) at this level the evolutionary process that resulted in the original experience of individuality is turned onto itself and set to the task of perceiving the real state of affairs and the escape therefrom in dropping the blind point of view which is causing the problem.

From perception of the problem and the solution there follows the process of detachment (upekkha). This process consists of two methods: the letting go and not-doing described in the Magga.

Letting go and not doing being the mechanism of action used to effect detachment, the result is not something made by identification with the intent to create personal experience through acts of thought, word, and deed (i.e., sankhāra-ɱ-ming); the result is not a mind that already existed — though it looks like a sort of reversion to the original state of the mind, it is not that, it has evolved — it evolves from the state of identified-with existence (individuality) to a state where there is no identification with the existing. But it is consciousness. It is consciousness of not being identified with consciousness of named forms. It is the beam of sunshine that passing through the window of the West wall and not finding an East wall or a floor or the ground or the turtle, rests on and is fed by nothing but it's own freedom from attachment.

Such a one, so seeing,
recognizing in this freedom the freedom from pain one has been seeking, can see:

"Left behind is rebirth,
the life of being God,
done is duty's doing,
no more for me is there a hither and further,
no more is there for me this it'n-'n-at'n."

Say I.


*I say: "In the beginning is the A" You want to see this for yourself as opposed to reading this here and forgetting about it in the next minute, give the Sabba-Dhamma Mūla Pariyāya Sutta some serious thought (I mean weeks, months, years of concentrated study!). This sutta, if you allow it to transport you there, will show you the origin and end of the world. Paṭhavi, Apo, Tejo, Vayo, the path of eve's apple, will light your way out.


Of Related Interest:
What is Two?
Pajapati's Problem
Pajāpati A Name for Māra

 


 

Oblog: [O.2.02.20] Sunday, February 02, 2020 5:10 AM

pdf Buddhist Birth Stories the T.W. Rhys Davids translation. An early translation of the Fausböll edition of the Pali. The title page of this work indicates 'Volume 1' but there is apparently no Volume 2. This is a work frequently cited in DN.


The Sects of the Buddhists, T.W. Rhys Davids
An article reprinted from The Journal of the Royal Asiatic Society 1891, which will complement the paper: The Eighteen Schools of Buddhism

 


 

Oblog: [O.1.31.20] Friday, January 31, 2020 6:27 AM

pdf Jātakamāla: Garland of Birth Stories. translated by J. S. Speyer.
I have not read this book. It is included here because referenced by T.W. Rhys Davids in his Introduction to his translation of DN 13: Tevijja Sutta: On knowledge of the Vedas:
"The Jātaka commentary in numerous passages states that the four Brahma vihāras were practised, long before the time of the rise of Buddhism, by the sages of old. I have not found such a statement in the Nikāyas; and it is most probable therefore that the Jātaka commentator is ante-dating the particular meditations in question. However this may be, they remained, throughout the long history of Buddhism, an essential part of Buddhist practice. They are even mentioned in the Jātaka Mālā, a work usually supposed to be Mahāyānist, and dated about a thousand years later than the Buddha."


Plato, Phædo, translated by Benjamin Jowett.
Included here because referenced by T.W. Rhys Davids in his Introduction to his translation of DN 13: Tevijja Sutta: On knowledge of the Vedas.


[DN 13] On Experiential Knowledge, The M. Olds, translation/adaptation of the T.W. Rhys Davids' translation.)
Linked to the Pali, the Buddhist Suttas' Rhys Davids translation, and the PTS Rhys Davids translation.
This Suttanta leads up only to the four states of mind held to result, after death, in a rebirth in the heavenly worlds of Brahma. If you want union with Brahma — which is not the Buddhist goal — this is the way to attain to it.
This is an adaptation! It took all of half a day to re-work Rhys Davids' translation such that it comports with the preferred vocabulary used here. It seems to me that if a uniform-vocabulary translation of the suttas turns out to be a desirable thing (I have my doubts, and have abandoned my previous position in favor of such a thing) it would be relatively simple to construct in this way.

In any case I have a stubborn friend who will not listen to anything that contradicts his notion that

concerning the true path
and the false Various Brahmans,
teach various paths
and all those paths are saving paths.

Just as near a village or a town
there are many and various paths,
yet they all meet together in the village —
just in that way
all the various paths
taught by various Brahmans —
will lead him who acts according to them,
into a state of union with Brahmā

and I thought this sutta might help him see the light.

 


 

Oblog: [O.1.21.20] Tuesday, January 21, 2020 8:41 AM

Quicky Review:

Future Shock,
Alvin Toffler, Random House, N.Y., 1970.

Relevance: Transience. I thought this would throw some light on anicca. It does, but, of course what he is dealing with is worldly transience. His proposition is that the new technoligies emerging in the world speed up transience and this will result in mass disorientation. The first half of the book is very informative in its discussion of the areas where technology will cause disruption. The book was 50 years ahead of its time and is required reading for anyone who has the feeling that the insanity here today is more than the usual older generation viewing the younger generation as more corrupt than they were and who wishes to understand what happened/is happening. The second half of the book is useless predictions and methods for counter-acting the damage of transience. Interesting because most of the predictions and methods suggested for coping were tried and failed.

This review will be located in the Book Review Quicky section.

 


 

Oblog: [O.1.18.20] Saturday, January 18, 2020 9:35 AM

"Whoso stoppeth his ears at the cry of the poor,
he also shall cry himself, but shall not be heard."

Proverbs 21:13, K.J.V. Relative to DN 5 - R.D., note 7

 


 

Oblog: [O.1.12.20] Sunday, January 12, 2020 6:48 AM

All the world’s a stage,
And all the men and women merely players;
They have their exits and their entrances,
And one man in his time plays many parts,
His acts being seven ages. At first the infant,
Mewling and puking in the nurse’s arms;
And then the whining schoolboy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like furnace, with a woeful ballad
Made to his mistress’ eyebrow. Then a soldier,
Full of strange oaths, and bearded like the pard,
Jealous in honor, sudden and quick in quarrel,
Seeking the bubble reputation
Even in the cannon’s mouth. And then the justice,
In fair round belly with good capon lined,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part. The sixth age shifts
Into the lean and slippered pantaloon,
With spectacles on nose and pouch on side;
His youthful hose, well saved, a world too wide
For his shrunk shank; and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion,
Sans teeth, sans eyes, sans taste, sans everything.

—Jaques in Shakespeare's As You Like It, Act II, vii; The Complete Works of William Shakespeare, The Cambridge Edition Text, as edited by William Aldis Wright, Including the Temple Notes, Illustrated by Rockwell Kent, Doubleday, Doran & Company, Inc, Garden City and New York, 1936.

 


 

Possible translation for Āsava? = Miasma

 


 

Oblog: [O.1.7.20] Tuesday, January 07, 2020 7:09 AM

[SN 5.55.55] Four Fruitful Things: Stream-Winning The M. Olds translation.
Linked to the Pali and the Woodward translation.
[SN 5.55.56] Four Fruitful Things: Once-Returning The M. Olds translation.
Linked to the Pali and the Woodward translation.
[SN 5.55.57] Four Fruitful Things: Non-Returning The M. Olds translation.
Linked to the Pali and the Woodward translation.
[SN 5.55.58] Four Fruitful Things: Arahantship The M. Olds translation.
Linked to the Pali and the Woodward translation.
[SN 5.55.59] Four Fruitful Things: Gaining Wisdom The M. Olds translation.
Linked to the Pali and the Woodward translation.
[SN 5.55.60] Four Fruitful Things: Having Sown Wisdom The M. Olds translation.
Linked to the Pali and the Woodward translation.
[SN 5.55.61] Four Fruitful Things: Bountiful Wisdom The M. Olds translation.
Linked to the Pali and the Woodward translation.

In addition to these, there are 13 others (translated by Woodward who translates 'pañña' as 'insight' - 'wisdom' was more generally acknowledge a better translation at a later point): Comprehensive wisdom; Manifold wisdom; Extensive wisdom; Profound wisdom; Unbounded wisdom; Abundant wisdom; Many-sided wisdom; Swift wisdom; Buoyant wisdom; Joyous wisdom; Instant wisdom; Sharp wisdom; Fastidious wisdom.

The Four Things in All Cases:

[1] Association with good men
[2] Hearing True Dhamma
[3] Tracing things to their point of origin,
[4] Conducting one's self in accodance with the Lessons in the Teachings.

 


 

Oblog: [O.1.4.20] Saturday, January 04, 2020 5:55 AM

OK. But for the rule beyond price use:

"Let me abstain
from doing
to others
what me
wouldna
have others
do unto me."

p.p. explains it all — p.p.

Do Unto Others as Ye Would Be Done By
Do unto others as you would have them do unto you.

—The Golden Rule

A Profitable Lesson in Dhamma

Here the student of the Aristocrat ponders:

"Here am I,
fond of my life,
not wanting to die,
fond of pleasure
and averse from pain.

Suppose someone should rob me of my life,
it would not be a thing
pleasing or delightful to me.

If I, in my turn,
should rob of his life
one fond of his life,
not wanting to die,
one fond of pleasure
and averse from pain,
it would not be a thing
pleasing or delightful to him.

For a state that is not pleasant or delightful to me
must be so to him also:
and a state that is not pleasing or delightful to me, -
how could I inflict that upon another?

As a result of such reflection
he himself abstains
from taking the life of creatures
and he encourages others so to abstain,
and speaks in praise of so abstaining.

If someone should take
with thievish intent
what I have not given him,

If someone should have intercourse with my wives,

If someone should spoil my fortune
by lying speech,

If someone should estrange me from my friends by slander,

If someone should treat me with harsh speech

If someone should treat me with pointless, frivolous talk,
it would not be a thing pleasant or delightful to me.

If I in my turn should so treat him,
it would not be pleasant or delightful to him.

For a state that is unpleasant,
not delightful to me
must be so to him also,
and a state that is not pleasant,
not delightful to me, -
how could I inflict that upon another?

—Adapted from Woodward's translation of SN 5.55.7.

The Mirror of Dhamma

This the 'Mirror of Dhamma,'
possessed of which the student of the Aristocrat,
if he please, may himself proclaim of himself:

"Cut off for me is rebirth in Hell,
cut off is rebirth in an animal womb,
cut off is the realm of ghosts,
the Woeful Way and the Downfall
Stream-winner am I
one bound for Awakening!"

Here the student of the Aristocrat has unwavering faith in the Buddha,
thus:

'He is the Lucky Man,
Arahant,
#1 Self-Awakened One,
perfect in knowledge and practice,
a Happy One,
world-knower,
unsurpassed charioteer
of men to be tamed,
teacher of devas and mankind,
a Buddha,
an Exalted One.'

He has unwavering faith in the Dhamma:

'Well taught by the Lucky Man
is the Dhamma,
to be seen in this visible state,
a thing not involving time,
a 'come see' thing,
leading onward,
to be known for themselves
by the wise.'

He has unwavering faith in the Order:

'Walking the walk is the Lucky Man's Order,
walking rightly,
walking according to the method,
walking consummately
is the Exalted One's Order of Disciples:
namely,
the four pairs of men,
the eight sorts of men.

That is the Exalted One's Order of Disciples.

Worthy of honour are they,
worthy of reverence,
worthy of offerings,
worthy of salutations with clasped hands, -
a field of merit unsurpassed for the world.'

And he has the virtues
dear to the Aristocrat,
virtues unbroken,
whole,
unspotted,
untarnished,
giving freedom,
praised by the wise:
virtues untainted,
which lead to serenity.'

This is that
'Mirror of the Dhamma,'
possessed of which the student of the Aristocrat,
if he please, may himself proclaim of himself:

"Cut off for me is rebirth in Hell,
cut off is rebirth in an animal womb,
cut off is the realm of ghosts,
the Woeful Way and the Downfall
Stream-winner am I
one bound for Awakening!"

—Adapted from Woodward's translation of SN 5.55.8.

 


 

Oblog: [O.1.3.20] Friday, January 03, 2020 6:31 AM

Tip: When working on letting go relative to the body, remember that the job is not to relax, but to let go of tensions. Tension is a muscle contraction which has past its point of usefulness. You want to let go of all tensions; if you tried to relax all flexed muscles in the body (which is impossible), you would end up like a plate of spaghetti. The danger here is that you can spend considerable time relaxing this muscle, then that, only after a time noticing that you have been going round and round in a circle, not relieving tensions at all.

Tip: If you are going to use the Dhamma to inform your practice (as opposed to simply following some teacher's guidance), then it becomes very helpful to do your own translations. This does not have to be polished work. The point is the bearing down on, concentration on the Dhamma (the lesson) within the Dhamma (the instruction). You may not be aware of it, but things change extremely rapidly in our world today and our minds have (or are attempting to) adopt by speeding up and cutting corners, especially when we read. In this is the danger of mentally editing what you are reading such as to form an impression of the lesson which agrees with your pre-conceived notions. If your pre-conceived notions were worth their salt, you would not be in the mess you are in. So you need to open yourself to the possibility that you may have to think through a statement that contradicts a long-cherished belief. That opening to the possibility of new understanding is greatly facilitated by the pondering one must do in translation.

 


 

Oblog: [O.1.1.20] Wednesday, January 01, 2020 5:18 AM

DN cover image MN cover image AN cover image SN cover image

E-Book Editions
of the Pali Text Society Translations
of
The Four Nikāyas
E-pub, Azw, Mobi, and PDF formats

Free downloads of the PTS translations of the Four Nikāyas have just been announced by Bhante Bhikkhu Subhuti on his website: americanmonk.org

Please note that this is not a project of BuddhaDust and these publications are not being hosted on this site. These books have been compiled and re-formatted from our as yet [Monday, December 30, 2019 8:15 AM] incompletely proofed html source files by Bhante Bhikkhu Subhuti and Stephen J. Torrence. Some additional editing for spelling has been done by them. Although there remain errors related to the Optical Character Recognition (OCR) of the original scanned books as well as errors made by me in the haste to get 'something' on line, it was felt by Bhante Subhuti that these files were good enough for release in their current state. There are plans to periodically update these books as editing of the source files continues.

Meanwhile this will be, for many people, a more convenient and pleasurable way to read the suttas.

To insure that you are downloading the latest version, please downlad from americanmonk.org

I see the release of these e-books, however much they can be improved, as a small miracle. The Dhamma as propagated itself! This is exactly what I would have hoped would happen with the digitization of these suttas. Here is a quick list of some other projects people might find interesting to compile into e-book formats:

Healthcare and the Medical Professions;
Politics;
Managing Business and Money Management;
The story of Rahula;
The story of Migara's Mother;
The story of Angulimala;
The story of King Pasanadi;
The story of Gotama through the suttas;
The important topics of the Samyutta Nikaya could be made into separate books including suttas on the same subject from all the other Nikayas.
a collection of all the similes plus their explanations;
a listing/index (linked), in chronological order, of all the suttas (I believe this information can be gathered from the commentaries),
and whatever other subjects that are of interest to narow groups.

 


 

Welcome Friend!
CONTINUED: The listings for:

What's New? 2019What's New? 2018What's New? 2017What's New? 2016
What's New? 2015What's New? 2014What's New? 2010-2013

 



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