fun pali guide: intro to conjugations and declensions: the farmer having farmed his farm

Not going to get into boring and complicated declension tables yet, but here's a nice example where you can see a close relationship in the root between the noun and the verb version of that noun, from Vism. breath meditation chapter:

♦ yathā pana kassako 

kasiṃ kasitvā 

balībadde muñcitvā gocaramukhe katvā chāyāya nisinno vissameyya,

A typical english translation of those 3 highlighted words, would be something like, 

"The farmer ploughed his field."

But looking at the pali words, you see they seem very similar, as if they have a very close relationship. 

They do! Here's a more literal translation.

213.Suppose a ploughman, 

some-ploughing having-been-ploughed  

sent his oxen free to graze and sat down to rest in the shade, 

Kasati [kṛṣ or karṣ] to till, to plough

Kassaka [fr. kasati] a husbandman, cultivator, peasant, farmer, ploughman

kasi: ploughed; tilled. (aor. of kasati)

kasitvā: having ploughed. (abs. of kasati)

The point of this lesson is to get you to recognize a general pattern and relationship when you're out in the wild where strange pali words are roaming,  not to break down into exact grammar rules and details yet. There will time for boring stuff later.

compound pali words: future pali students reading my translations, you're welcome!

This is one small example of the long compound words that you run into reading in romanized pali:

(from Vism. breath meditation chapter)

ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ

 buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānaṃyeva manasikārabhūmibhūtaṃ

Looks like random letter nonsense doesn't it?

Fortunately for you, in much of my translations I go through hyphenating and de-compounding those monstrosities.

idaṃ pana ānā-pāna-s-sati-kamma-ṭ-ṭhānaṃ garukaṃ garuka-bhāvanaṃ

          but this inhale-exhale-remembrance-meditation-subject (is) difficult, difficult-(to)-develop   

 

 buddha-pacc-eka-buddha-buddha-puttānaṃ mahā-purisānaṃ-yeva manasi-kāra-bhūmi-bhūtaṃ, 

            (in which only) {the minds of} buddhas, pacc-eka buddhas, Buddha's sons, and great-people are at home.

Some tips for pali students:

eka = one: pacc-eka-buddha is a solitary (one) buddha 

putta = son. sari-putta = son of Sari (his mom). 

kamma = work, action, kamma-tthanam = "meditation subject"

 

The slurp🥤 for sati (remembering, "mindfulness") has an implicit direct object

This is an extremely important lesson. 

Hardly anyone teaches this thoroughly and completely correctly, so pay very close attention.

When you see the word 'sati' in the suttas, it means 'remembering' (or the more common translation of 'mindfulness').

In the famous Nike sneaker commercial, they had a popular slogan "just do it."

You should be asking "what" is "it" I should do?

The motif of their commercial campaign, is that one should stop making excuses, procrastinating, and 'just do' that important thing you've always wanted to do or need to do, like exercise or fight injustice.

It's a great mantra, and really resonated for people.

(Nike corporation's real message though, was to use the catchy idealistic mantra to make you,  "just buy our overpriced 200$ sneakers that were produced in China for 1$ by child slave laborers working 14 hours a day without pay so we can gorge ourselves on the multimillion dollar stock options and bonuses.")

When I was in calculus (math) class, my teacher used to say this a lot about derivatives. "We're deriving that with respect to WHAT?"

Similarly, when you see "sati, mindfulness" in suttas, you should be asking this:

What am I supposed to 'remember' (sati)? 

What am I supposed to be 'mindful' of?

Just as in English, if I say "go", it really means:

[someone] goes [some place].

[some place] in this example is a 'direct object'.

di·rect ob·ject

noun: direct object; plural noun: direct objects

    a noun phrase denoting a person or thing that is the recipient of the action of a transitive verb, for example,  the dog,  in "Jimmy fed the dog."

Sati 'slurps' in Dhamma and Sampajano

In the EBT suttas, whenever you see 'sati'  in isolation, what you should be doing in your mind is slurp🥤 in the full phrase intended with the single word 'sati':

[I] remember [Dharma] and [I lucidly discern that Dharma].

If there is no specific dharma instruction in that context, then you slurp in the 4sp🐘 formula as your default direct object of 'sati'.

Right view (sampajano) always rides shot gun with 'sati'!

The 4sp formula recursively includes, 4 times for each frame,  S&S🐘💭  (the second 's' is sampajano). 

Sati = Remembers Dharma and lucidly discerns it.

Appendix:

proof  that 'dhamma' is direct object of sati and sampajano rides shotgun with sati

(implied: pamojja and pīti would result from contact with inspiring monks)
(0. 👂 Bhikkhūnaṃ dhammaṃ sutvā)	0. 👂 listen to Dhamma [teaching] from a monk [and memorize it]
(1. 🐘 Sati: taṃ Dhammaṃ anus-sarati anu-vitakketi)	1. 🐘 that Dhamma [teaching] (he) recollects and thinks about
(2. 💭 Dhamma-vicaya: taṃ Dhammaṃ paññāya, pa-vicinati pa-vicarati pari-vīmaṃsam-āpajjati )	2. 💭 that Dhamma discerning; he discriminates, evaluates, investigates
(3. 🏹 Vīriya: āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.)	3. 🏹 his aroused vigor is not-slackening
(4. 😁 Pīti: Āraddha-vīriyassa uppajjati pīti nir-āmisā,)	4. 😁 his aroused vigor leads to arising of rapture not-carnal (of jhana)
(5. 🌊 Passaddhi: Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati )	5. 🌊 with enraptured-mind, his body becomes pacified, his mind becomes pacified
(6. 🌄 Samādhi: Passaddha-kāyassa sukhino, cittaṃ samādhiyati.)	6. 🌄 with pacified body, he is in pleasure, mind becomes undistractable and lucid.
(7. 👁 Upekkha: so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)	7. 👁 he of such undistractable & lucid mind, thoroughly looks-upon-it-with-equanimity

 sampajano (corresponds to pañña) above.

  S&S🐘💭 is recursively defined in the STED 4sp🐘 satipattana formula

Remember, if there is no other more specific Dharma designated by context, then the 4sp🐘 formula is what you slurp in and use as the direct object of 'sati'.

Questions and responses to this article

Someone asked a good question on the difference between sati and sañña (perceptions), and differences between right and wrong sati:

https://www.reddit.com/r/Buddhism/comments/hhx86x/the_slurp_for_sati_remembering_mindfulness_has_an/

Ven. Kumara makes a good suggestion that I agree with:

(I'll include the change to my sutta translation in SN 46.3 on next website update)

Kumara BhikkhuJune 28, 2020 at 8:25 PM

taṃ Dhammaṃ anus-sarati anu-vitakketi

My choice: repeatedly remembers that Dhamma, repeated thinks about that Dhamma.

Fun pali lesson of the day: the slurp 🥤

The important role of 'slurp' in memory retention and oral tradition

Here are many 🔗detailed examples from the EBT

difference between mudita (virtuous joy) pīti (rapture), and late Theravada mudita as brahmavihara

difference between mudita (virtuous joy) pīti (rapture), and late Theravada mudita as brahmavihara

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Post by frank k » Sun Jun 28, 2020 4:51 am

(split from another topic)

Dhammanando wrote: ↑

Fri Jun 26, 2020 11:21 am

binocular wrote: ↑

Fri Jun 26, 2020 7:59 am

Dhammanando wrote: ↑

Fri Jun 26, 2020 7:42 am

The revered person needn't be a Buddhist teacher or even a Buddhist. The proximate cause of mettā is sattānaṃ manāpabhāvadassanaṃ the "beholding of what is endearing in beings", meaning whatever kusala qualities are noticeable in them. The point of beginning with a person one reveres is simply that their possession of such qualities will be more conspicuous than in others and so the arousing of mettā will be easier.

To me, this seems more like sympathetic joy.

It doesn't to me.

Beholding the personal qualities that make a person endearing to others is a different thing from beholding the successes or good fortune (sampatti) that have come to that person. The latter is the proximate cause of muditā.

Bhante, can you expand on that, especially whether there are any EBT sources to support your claim?

My impression of mudita (as a brahmavihara) is that it very much also includes the virtuous cause/source of the happiness of others that we're appreciating, and not just appreciating that people are happy. For example, I would not have mudita for a bank robber being happy because he got rich robbing a bank. I would not have mudita for someone just because they bought a new car or got a promotion at work.

I would have mudita for someone who was happy because of their virtuous behavior they experienced the fruit of that.
In fact, I would still have mudita for someone who was NOT happy because they temporarily experienced pain from doing virtue, because I know down the line they will experience happiness from their virtuous action.


vimutti magga description of mudita as brahmavihara:

What is the procedure ?
The new yogin enters a place of solitude and sits down with mind collected and undisturbed. When one sees or hears that some person's qualities are esteemed by others, and that he is at peace and is joyful, one thinks thus: "sadhu! sadhu! may he continue joyful for a long time!".
And again, when one sees or hears that a certain person does not follow demeri- torious doctrines, or that he does not follow undesirable doctrines and that he follows desirable doctrines, one thinks thus: "sadhu! sadhu! may he continue joyful for a long time!".

And from my EBT survey of piti and mudita:
http://lucid24.org/sted/7sb/4piti/book/ ... l#tophead
I don't see any difference between mudita as a brahma vihara and mudita (pamojja and piti) in the 7sb awakening factor sequence. It is specifically caused by right sati, right thought, right action doing virtuous actions ardently (with viriya and right effort), and one becomes gladdened at the good results of purifying one's mind. As a brahmavihara, that extends to others besides one self. But it very much has to do with kusala Dharma, and not just any old happiness that people experience (from akusala causes).

some interesting exchanges, and my most recent response:

Re: difference between mudita (virtuous joy) pīti (rapture), and late Theravada mudita as brahmavihara

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Post by frank k » Fri Jul 03, 2020 2:30 am

'pa' is just an amplifier prefix. Does pa-jānāti really have an appreciably different meaning than jānāti?
Or in this important passage from SN 46.3 (which is again, a frequent and important 7sb sequence that I'm using as evidence)

(0.  Bhikkhūnaṃ dhammaṃ sutvā)
0.  listen to Dhamma [teaching] from a monk [and memorize it]
(1.  Sati: taṃ Dhammaṃ anus-sarati anu-vitakketi)
1.  that Dhamma [teaching] (he) recollects and thinks about
(2.  Dhamma-vicaya: taṃ dhammaṃ paññāya, pa-vicinati pa-vicarati pari-vīmaṃsam-āpajjati )
2.  that Dhamma discerning; he discriminates, evaluates, investigates

Are we to believe that pa-viciniti is something radically different than dhamma-vicaya,
pa-vicarati is something completely different than vicaara of (vitakka and vicara),
anu-vitakka is completely different than vitakka of (vitakka and vicara),
and pari-vimamsa is something completely different than iddhipada of vimamsa-samadhi-padhana-sankhara....?

I agree with you that piti and pa-mojja it's hard to establish exactly what their relationship is,
but I can't see how pa-mudita is different than mudita (as a brahmavihara).
If they are different, then what is the difference?
Vimutti magga seems to treat mudita as brahmavihara the same way I'm interpreting the pa-mudita with pa-mojja connection,
as a type of gladness caused by appreciating virtue. It's worth reading the entire section, it's really short, and here's the heart of it:

What is the procedure ?
The new yogin enters a place of solitude and sits down with mind collected and undisturbed. When one sees or hears that some person's qualities are esteemed by others, and that he is at peace and is joyful, one thinks thus: "sadhu! sadhu! may he continue joyful for a long time!".
And again, when one sees or hears that a certain person does not follow demeri- torious doctrines, or that he does not follow undesirable doctrines and that he follows desirable doctrines, one thinks thus: "sadhu! sadhu! may he continue joyful for a long time!".

That exactly matches the piiti-paamojja that occurs in MN 61 (reflection on our actions before, during, and after the action), and the important marana-sati 2 sutta,

AN 6.20 marana-sati and virtue reflection
(the default way to generate pīti, pamojja, in 7sb)
♦ “sace pana, bhikkhave, bhikkhu
{but} if, monks, (a) monk,
paccavekkhamāno evaṃ jānāti —
(on) reflecting thus realizes --
‘n-atthi me
'not-existing (in) me [are]
pāpakā akusalā dhammā ap-pahīnā,
evil un-skillful qualities un-abandoned,
ye me assu rattiṃ kālaṃ
that I might, (by) night time's [death]
karontassa antarāyāyā’ti,
(still have) active (as an) obstacle,
tena, bhikkhave, bhikkhunā
then monks, (a) monk
teneva
for that very [reason],
pīti-pāmojjena vihātabbaṃ
enraptured-(and with)-gladness (he) should-dwell,
aho-ratt-ānu-sikkhinā
day-(and)-night-(he)-trains
kusalesu dhammesu.
(in) skillful qualities.

That matches exactly how I'm interpreting the 7sb pa-mudita correspondence with mudita as a brahmavihara, and that Vimt. concurs.


-frank


I'm open to other possibilities, but my interpretation seems to be much more plausible than assuming pa-mudita is completely different than mudita (as a brahmavihara). So if they different, then what's the difference?

Dhammanando wrote: ↑

Thu Jul 02, 2020 8:08 am

frank k wrote: ↑

Wed Jul 01, 2020 4:36 am

But note that this causal sequence pattern happens like 50 times in the suttas (the 7sb sequence) (not exact number, DN alone also has that happening at least 10 times that don't come up in searches because of large peyaala)

What of it? 

The high frequency of pīti and pāmojjaṃ isn't evidence that either can be identified with muditā.
...

parimukha from non EBT sources: Vism. has the correct definition!

KN Ps 1.3 Ānā-pāna-s-sati-kathā

In KN Patisambhida magga, their gloss of 'pari mukha' , from the prelude to standard 16 step formula of 16aps breath meditation, is somewhat suggestive of focusing on a physical spatial location, but not absolutely clear (unlike Te Ab Vb 12). It's in the simile of the saw elsewhere in this chapter of KN Ps 1.3 that absolutely states that breath meditation is to be done watching the breath at the mouth & nose tip area, and the terms they use are "nimitta" and "mukha", but not 'pari mukha'. 

Parimukhaṃ satiṃ upaṭṭhapetvāti.	“Parimukhaṃ satiṃ upaṭṭhapetvā” –
Parīti pariggahaṭṭho.	“Parī” in the sense of taking up (holding or grasping).
Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. Tena vuccati – ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti.	“Mukha” in the sense of ‘the way out’ (entrance). “Sati” in the sense of establishing. Therefore it is said, “parimukhaṃ satiṃ upaṭṭhapetvā”.

Te Ab Vb 12 Jhāna

What's strange about Abhidhamma vibhanga explicitly assigning 'parimukha' the physical spatial location of mouth and nose tip, is this passage is for general jhana precondition, not specifically for anapana breath meditation. You can see the 5 hindrances are mentioned after parimukha.

“Ujuṃ kāyaṃ paṇidhāyā”ti ujuko hoti kāyo ṭhito paṇihito.	“Holding the body erect” means: The body is erect, stable and well set-up.
“Parimukhaṃ satiṃ upaṭṭhapetvā”ti tattha katamā sati? Yā sati anussati paṭissati … pe … sammāsati—ayaṃ vuccati “sati”. Ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. Tena vuccati “parimukhaṃ satiṃ upaṭṭhapetvā”ti.	“Setting up mindfulness in front” means: Therein what is mindfulness? That which is mindfulness, constant mindfulness, recollection, See section 220. right mindfulness. This is called mindfulness. This mindfulness is set-up, well set-up at the tip of the nose or at the centre of the upper lip. Therefore this is called “setting up mindfulness in front”.
“Abhijjhaṃ loke pahāyā”ti tattha katamā abhijjhā? Yo rāgo sārāgo … pe … cittassa sārāgo—ayaṃ vuccati “abhijjhā”.	“Abandoning covetousness in the world” means: Therein what is covetousness? That which is lusting, infatuation, See section 249. infatuation of consciousness. This is called covetousness.

Here's the part that's really interesting

Vism.  Ānā-pāna-s-sati gloss 

(parimukha – make sati the main priority)

parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. atha vā parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati “parimukhaṃ satin”ti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo, pariggahitaniyyānaṃ satiṃ katvāti.	161. Established mindfulness in front of him (parimukhaṃ satiṃ upaṭṭhapetvā) = having placed (ṭhapayitvā) mindfulness (satiṃ) facing the meditation subject (kammaṭṭhānābhi-mukhaṃ). Or alternatively, the meaning can be treated here too according to the method of explanation given in the Paṭisambhidā, which is this: Pari has the sense of control (pariggaha), mukhaṃ (lit. mouth) has the sense of outlet (niyyāna), sati has the sense of establishment (upaṭṭhāna); that is why parimukhaṃ satiṃ (‘mindfulness as a controlled outlet’) is said” (Paṭis I 176). The meaning of it in brief is: Having made mindfulness the outlet (from opposition, forgetfulness being thereby] controlled.44
♦ 219. so satova assasati sato passasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto sato eva assasati sato passasati, satokārī hotīti vuttaṃ hoti.	162. Ever mindful he breathes in, mindful he breathes out: having seated himself thus, having established mindfulness thus, the bhikkhu does not abandon that mindfulness; ever mindful he breathes in, mindful he breathes out; he is a mindful worker, is what is meant.

Especially the part where mukha (front) is in the same compound word as kamma-atthana (meditation subject), where mouth or nose wouldn't make sense.

The next line after the parimukha gloss,  glossing "so satova assasati...", again supports the correct parimukha definiton of making sati the priority. 

Just to be clear, there's no doubt Vism. and KN Ps (with the simile of the saw) makes it clear that thier interpretation of breath meditation (at least in the beginning phase) starts with one's attention at the physical spatial location of the mouth nostril area. 

But from all the glosses of 'parimukha satim upatthapetva', I don't see an absolute tie to mouth and nostril, only in the Abhidhamma Jhana vibhanga.

So what's really puzzling me is this. If Te Ab 12 Jhana vibhanga is earlier than vism., then why doesn't Vism. include that explicit nose and mouth reference from Ab gloss? 

What I suspect is, the Vism. gloss is actually earlier and more authentic gloss of parimukha

parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. atha vā parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati “parimukhaṃ satin”ti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo, pariggahitaniyyānaṃ satiṃ katvāti.	161. Established mindfulness in front of him (parimukhaṃ satiṃ upaṭṭhapetvā) = having placed (ṭhapayitvā) mindfulness (satiṃ) facing the meditation subject (kammaṭṭhānābhi-mukhaṃ).

and that the Te Ab Jhana vibhanga, which originally had the same gloss as Vism. above,  was tampered with later and changed to include the explicit mouth and nose tip reference.

Remember, the Abhidhamma gloss is for jhana, not for anapana breath meditation. If you were doing other meditation subjects like metta, or 31 body parts, or 4 elements, what on earth does that have to do with focusing your spatial attention and anchoring it to your nose and mouth area?

pari-mukha = in-front

1. literal context, in vinaya, refers to spatial location in front of person, such as facial or chest hair.
* Mukha = (anatomical) mouth, entrance, opening. Examples: mouth of a river, opening entrance of a bag of grains.
2. figurative context in sitting meditation:
* pari-mukha = main priority.
* what is 'in-front' of you is the 'main priority'.
* tackle head on what's 'in-front' of you.
* move that task to the front of the line.

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pari-mukha in idiomatic sense similar to these English expressions

These examples have nothing to do with physical spatial location to the "front" (mukha), unless by coincidence.
"con-front the facts."
"face your fears."
"the answer is right in front of you."
"focus on the task at hand" - has nothing to do with physical spatial focus of hand, unless by coincidence, such as 'shuffle a deck of cards.'

---

pari-mukhaṃ satiṃ upaṭṭhapetvā

✅Make sati establishment your "main priority".
⛔It does not mean focus on physical spatial area around-your-mouth, as late Theravada wrongly interprets this in 16 APS breath meditation context.

What the commentary and sub commentary for the nikayas say

DN

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DN-a 1, 2. sāmaññaphalasuttavaṇṇanā, nīvaraṇappahānakathā, para. 5 ⇒

pacchābhattanti bhattassa pacchato. piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭikkanto. pallaṅkanti samantato ūrubaddhāsanaṃ. ābhujitvāti bandhitvā. ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujuṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭakaṭṭhike koṭiyā koṭiṃ paṭipādetvā. evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā nuppajjanti. tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuḍḍhiṃ phātiṃ vepullaṃ upagacchati. parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. mukhasamīpe vā katvāti attho. teneva vibhaṅge vuttaṃ — “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha. 537). athavā parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati — “parimukhaṃ satin”ti. evaṃ paṭisambhidāyaṃ vuttanayenapettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo — “pariggahitaniyyānasatiṃ katvā”ti.

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DN-t 1, 2. Sāmaññaphalasuttavaṇṇanā, Nīvaraṇappahānakathāvaṇṇanā, para. 6 ⇒

Heṭṭhimakāyassa ca anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti ‘‘ujuṃ kāyan’ti ettha kāya-saddo uparimakāyavisayoti āha ‘‘uparimaṃ sarīraṃ ujuṃ ṭhapetvā’ ’ti. Taṃ pana ujukaṭhapanaṃ sarūpato, payojanato ca dassetuṃ ‘‘aṭṭhārasā’ ’tiādi vuttaṃ. Na paṇamantīti na onamanti. Na paripatatīti na vigacchati vīthiṃ na laṅgheti. Tato eva pubbenāparaṃ visesappattiyā kammaṭṭhānaṃ vuḍḍhiṃ phātiṃ vepullaṃ upagacchati. Parimukhanti ettha parisaddo abhi-saddena samānatthoti āha ‘‘kammaṭṭhānābhimukhan’ ’ti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Samīpattho vā parisaddoti dassento ‘‘mukhasamīpe vā katvā’ ’ti āha. Ettha ca yathā ‘‘vivittaṃ senāsanaṃ bhajatī’tiādinā bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ ‘‘nisīdatī’ti iminā alīnānuddhaccapakkhiyo santo iriyāpatho dassito. ‘‘Pallaṅkaṃ ābhujitvā’ti iminā nisajjāya daḷhabhāvo, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’ti iminā ārammaṇapariggahūpāyo. Parīti pariggahaṭṭho ‘‘pariṇāyikā’tiādīsu viya. Mukhanti niyyānaṭṭho ‘‘suññatavimokkhamukhan’tiādīsu viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho, tasmā pariggahitaniyyānanti sabbathā gahitāsammosaṃ paricattasammosaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti attho.

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MN

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MN-a 1, (dutiyo bhāgo), 3. opammavaggo, 7. cūḷahatthipadopamasuttavaṇṇanā, para. 63 ⇒

pacchābhattanti bhattassa pacchato. piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭikkanto. pallaṅkanti samantato ūrubaddhāsanaṃ. ābhujitvāti bandhitvā. ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. evañhi nisinnassa cammamaṃsanahārūni na paṇamanti. athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. teneva vibhaṅge vuttaṃ — “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha. 537). atha vā “parīti pariggahaṭṭho, mukhanti niyyānattho, satīti upaṭṭhānattho, tena vuccati parimukhaṃ satin”ti (paṭi. ma. 1.164) evaṃ paṭisambhidāyaṃ vuttanayenapettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo “pariggahitaniyyānasatiṃ katvā”ti.

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SN

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SN-a 1, 3. kosalasaṃyuttaṃ, 1. paṭhamavaggo, 1. daharasuttavaṇṇanā, para. 15 ⇒

tato paraṃ catūhi upamāhi desanaṃyeva thometi. tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. ukkujjeyyāti uparimukhaṃ kareyya. paṭicchannanti tiṇapaṇṇādichāditaṃ. vivareyyāti ugghāṭeyya. mūḷhassāti disāmūḷhassa. maggaṃ ācikkheyyāti hatthe gahetvā “esa maggo”ti vadeyya. andhakāreti kāḷapakkhacātuddasī aḍḍharattaghanavanasaṇḍa meghapaṭalehi caturaṅge tame. idaṃ vuttaṃ hoti — yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patitaṃ maṃ asaddhammā vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānā pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggapaṭipannassa me saggamokkhamaggaṃ āvikarontena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotaṃ dhārentena mayhaṃ bhagavatā etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti.

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SN-a 1, 7. brāhmaṇasaṃyuttaṃ, 1. arahantavaggo, 10. bahudhītarasuttavaṇṇanā, para. 1 ⇒

196. dasame aññatarasmiṃ vanasaṇḍeti paccūsasamaye lokaṃ olokento tassa brāhmaṇassa arahattassa upanissayaṃ disvā “gacchāmissa saṅgahaṃ karissāmī”ti gantvā tasmiṃ vanasaṇḍe viharati. naṭṭhā hontīti kasitvā vissaṭṭhā aṭavimukhā caramānā brāhmaṇe bhuñjituṃ gate palātā honti. pallaṅkanti samantato ūrubaddhāsanaṃ. ābhujitvāti bandhitvā . ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā, aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. teneva vibhaṅge vuttaṃ — “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha. 537). atha vā “parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo — “pariggahitaniyyānaṃ satiṃ katvā”ti. evaṃ nisīdanto ca pana chabbaṇṇā ghanabuddharasmiyo vissajjetvā nisīdi. upasaṅkamīti domanassābhibhūto āhiṇḍanto, “sukhena vatāyaṃ samaṇo nisinno”ti cintetvā upasaṅkami.

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SN-a 2, 10. bhikkhusaṃyuttaṃ, 11. mahākappinasuttavaṇṇanā, para. 4 ⇒

satthāpi taṃdivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ olokento “ajja mahākappino tiyojanasatikaṃ rajjaṃ pahāya amaccasahassaparivāro mama santike pabbajituṃ āgacchatī”ti disvā, “mayā tesaṃ paccuggamanaṃ kātuṃ yuttan”ti pātova sarīrapaṭijagganaṃ katvā, bhikkhusaṅghaparivāro sāvatthiyaṃ piṇḍāya caritvā, pacchābhattaṃ piṇḍapātapaṭikkanto sayameva pattacīvaraṃ gahetvā, ākāse uppatitvā candabhāgāya nadiyā tīre tesaṃ uttaraṇatitthassa abhimukhe ṭhāne mahānigrodharukkho atthi, tattha pallaṅkena nisīditvā parimukhaṃ satiṃ upaṭṭhapetvā chabbaṇṇabuddharasmiyo vissajjesi. te tena titthena uttarantā ca chabbaṇṇabuddharasmiyo ito cito ca vidhāvantiyo olokentā dasabalassa puṇṇacandasassirikaṃ mukhaṃ disvā, “yaṃ satthāraṃ uddissa mayaṃ pabbajitā, addhā so eso”ti dassaneneva niṭṭhaṃ gantvā diṭṭhaṭṭhānato paṭṭhāya onatā vandamānā āgamma satthāraṃ vandiṃsu. rājā gopphakesu gahetvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena. satthā tesaṃ dhammaṃ kathesi. desanāpariyosāne sabbe arahatte patiṭṭhāya satthāraṃ pabbajjaṃ yāciṃsu. satthā “pubbe ime cīvaradānassa dinnattā attano cīvarāni gahetvāva āgatā”ti suvaṇṇavaṇṇaṃ hatthaṃ pasāretvā, “etha bhikkhavo svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti āha. sāva tesaṃ āyasmantānaṃ pabbajjā ca upasampadā ca ahosi, vassasaṭṭhikattherā viya satthāraṃ parivārayiṃsu.

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SN-t 3, 7. Sāriputtasaṃyuttaṃ, 10. Sūcimukhīsuttavaṇṇanā, para. 1 ⇒

341.Tasmiṃ vacane paṭikkhitteti – ‘‘adhomukho bhuñjasī’ti paribbājikāya vuttavacane – ‘‘na khvāhaṃ bhaginī’ti paṭikkhitte. Vādanti dosaṃ. Ubbhamukhoti uparimukho. Puratthimādikā catasso disā. Dakkhiṇapuratthimādikā catasso vidisā.

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AN

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AN-a 1, 14. etadaggavaggo, (14) 4. catutthaetadaggavaggo, mahākappinattheravatthu, para. 7 ⇒

satthāpi taṃdivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ olokento “ajja mahākappino tiyojanasatikaṃ rajjaṃ pahāya amaccasahassaparivāro mama santike pabbajituṃ āgacchatī”ti disvā “mayā tesaṃ paccuggamanaṃ kātuṃ yuttan”ti pātova sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivāro sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sayameva pattacīvaraṃ gahetvā ākāse uppatitvā candabhāgāya tīre tesaṃ uttaraṇatitthābhimukhaṭṭhāne mahānigrodharukkho atthi, tattha pallaṅkena nisīditvā parimukhaṃ satiṃ upaṭṭhapetvā chabbaṇṇabuddharasmiyo vissajjesi. te tena titthena uttarantā buddharasmiyo ito cito ca dhāvantiyo oloketvā dasabalassa puṇṇacandasassirikaṃ mukhaṃ disvā “yaṃ satthāraṃ uddissa mayaṃ pabbajitā, addhā so eso”ti dassaneneva niṭṭhaṃ gantvā diṭṭhaṭṭhānato paṭṭhāya oṇamitvā vandamānā āgamma satthāraṃ vandiṃsu. rājā gopphakesu gahetvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena. satthā tesaṃ dhammakathaṃ kathesi. desanāpariyosāne sabbeva arahatte patiṭṭhāya satthāraṃ pabbajjaṃ yāciṃsu. satthā “pubbe ime cīvaradānassa dinnattā attano pattacīvarāni gahetvāva āgatā”ti suvaṇṇavaṇṇaṃ hatthaṃ pasāretvā “etha bhikkhavo, svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti āha. sāva tesaṃ āyasmantānaṃ pabbajjā ca upasampadā ca ahosi, vassasaṭṭhikattherā viya satthāraṃ parivārayiṃsu.

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AN-a 2, 1. paṭhamapaṇṇāsakaṃ, 2. adhikaraṇavaggavaṇṇanā, para. 23 ⇒

tato parampi catūhi upamāhi desanaṃyeva thometi. tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. ukkujjeyyāti uparimukhaṃ kareyya. paṭicchannanti tiṇapaṇṇādichāditaṃ. vivareyyāti ugghāṭeyya. mūḷhassāti disāmūḷhassa. maggaṃ ācikkheyyāti hatthe gahetvā “esa maggo”ti vadeyya. andhakāreti kāḷapakkhacātuddasīaḍḍharattaghanavanasaṇḍameghapaṭalehi caturaṅge tame. ayaṃ tāva anuttānapadattho.

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AN-t 2, 1. Paṭhamapaṇṇāsakaṃ, 2. Adhikaraṇavaggavaṇṇanā, para. 21 ⇒

Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhajātaṃ. Uparimukhanti uddhaṃmukhaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvāti ‘‘puratthābhimukho uttarābhimukho vā gacchā’tiādīni avatvā hatthe gahetvā ‘‘nissandehaṃ esa maggo, evaṃ gaccheyyā’ti vadeyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī.

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AN-a 3, 1. paṭhamapaṇṇāsakaṃ, 3. puggalavaggo, 10. avakujjasuttavaṇṇanā, para. 5 ⇒

ukkujjoti uparimukho ṭhapito. saṇṭhātīti patiṭṭhahati. evameva khoti ettha uparimukho ṭhapito kumbho viya puthupañño puggalo daṭṭhabbo, udakassa āsittakālo viya desanāya laddhakālo, udakassa saṇṭhānakālo viya tattha nisinnassa uggaṇhanakālo, no vivaṭṭanakālo viya vuṭṭhāya gacchantassa sallakkhaṇakālo veditabbo.

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AN-a 3, 2. dutiyapaṇṇāsakaṃ, (7) 2. mahāvaggo, 3. venāgapurasuttavaṇṇanā, para. 24 ⇒

vanantaññeva pavisāmīti araññaṃyeva pavisāmi. yadevāti yāniyeva. pallaṅkaṃ ābhujitvāti samantato ūrubaddhāsanaṃ bandhitvā. ujuṃ kāyaṃ paṇidhāyāti aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādento ujuṃ kāyaṃ ṭhapetvā. parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapetvā, pariggahitaniyyānaṃ vā katvāti attho. vuttañhetaṃ — “parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (paṭi. ma. 1.164). upasampajja viharāmīti paṭilabhitvā paccakkhaṃ katvā viharāmi. evaṃbhūtoti evaṃ paṭhamajjhānādīsu aññatarasamaṅgī hutvā. dibbo me eso tasmiṃ samaye caṅkamo hotīti cattāri hi rūpajjhānāni samāpajjitvā caṅkamantassa caṅkamo dibbacaṅkamo nāma hoti, samāpattito vuṭṭhāya caṅkamantassāpi caṅkamo dibbacaṅkamoyeva. ṭhānādīsupi eseva nayo. tathā itaresu dvīsu vihāresu.

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AN-t 3, 2. Dutiyapaṇṇāsakaṃ, (7) 2. Mahāvaggo, 3. Venāgapurasuttavaṇṇanā, para. 24 ⇒

Parimukhanti ettha pari-saddo abhisaddena samānatthoti āha ‘‘kammaṭṭhānābhimukhan’ ’ti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Ettha yathā ‘‘vanantaññeva pavisāmī’tiādinā bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ ‘‘nisīdāmī’ti iminā alīnānuddhaccapakkhiyo santo iriyāpatho dassito, ‘‘pallaṅkaṃ ābhujitvā’ti iminā nisajjāya daḷhabhāvo, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’ti iminā ārammaṇapariggahūpāyo. Pariggahitaniyyānanti sabbathā gahitāsammosaṃ pariccattasammosaṃ satiṃ katvā, paramasatinepakkaṃ upaṭṭhapetvāti attho. Parīti pariggahaṭṭho ‘‘pariṇāyikā’tiādīsu (dha. sa. 16.2.) viya. Mukhanti niyyānaṭṭho ‘‘suññatavimokkhan’tiādīsu (paṭi. ma. 1.2.9-21.) viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho.

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AN-a 4, 4. catutthapaṇṇāsakaṃ, (20) 5. mahāvaggo, 8. attantapasuttavaṇṇanā, para. 39 ⇒

pacchābhattanti bhattassa pacchato. piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭikkanto. pallaṅkanti samantato ūrubaddhāsanaṃ. ābhujitvāti bandhitvā. ujuṃ kāyaṃ paṇidhāyāti uparimasarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. tāsu na uppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. teneva vibhaṅge vuttaṃ — “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā. tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha. 537). atha vā “parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati — ‘parimukhaṃ sati’n”ti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayena panettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo “pariggahitaniyyānaṃ satiṃ katvā”ti.

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AN-a 9, 1. paṭhamapaṇṇāsakaṃ, 2. sīhanādavaggo, 1. sīhanādasuttavaṇṇanā, para. 5 ⇒

medakathālikanti medakathālikā vuccati sūnakārakehi yūsanikkhamanatthāya tattha tattha katachiddā thālikā. parihareyyāti maṃsassa pūretvā ukkhipitvā gaccheyya. chiddāvachiddanti parittamahantehi chiddehi samannāgataṃ. uggharantanti uparimukhehi chiddehi nikkhamamānayūsaṃ. paggharantanti adhomukhehi nikkhamamānayūsaṃ. evamassa sakalasarīraṃ yūsamakkhitaṃ bhaveyya. chiddāvachiddanti navahi vaṇamukhehi parittamahanta chiddaṃ. evamettha aṭṭhamanavamehi dvīhi aṅgehi thero attano sarīre nicchandarāgataṃ kathesi.

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KN

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KN-a Ud, 3. nandavaggo, 4. sāriputtasuttavaṇṇanā, para. 1 ⇒

24. catutthe parimukhaṃ satiṃ upaṭṭhapetvāti ārammaṇābhimukhaṃ satiṃ ṭhapayitvā mukhasamīpe katvā. tathā hi vibhaṅge vuttaṃ —

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KN-a Ud, 3. nandavaggo, 4. sāriputtasuttavaṇṇanā, para. 2 ⇒

“ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha. 537).

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KN-a Ud, 3. nandavaggo, 4. sāriputtasuttavaṇṇanā, para. 3 ⇒

atha vā “parīti pariggahaṭṭho, mukhanti niyyānaṭṭho, satīti upaṭṭhānaṭṭho, tena vuccati ‘parimukhaṃ sati’n”ti. evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho veditabbo. tatrāyaṃ saṅkhepattho — pariggahitaniyyānasatiṃ katvāti. niyyānanti ca satiyā ogāhitabbaṃ ārammaṇaṃ daṭṭhabbaṃ. ettha ca purimo pacchimo ca attho sabbasaṅgāhakavasena, itaro samāpattiyā pubbabhāgasamannāhāravasena daṭṭhabbo. satīti vā satisīsena jhānaṃ vuttaṃ “ye kāyagatāsatiṃ paribhuñjantī”tiādīsu (a. ni. 1.6..) viya. katamaṃ pana taṃ jhānanti? rūpāvacaracatutthajjhānaṃ pādakaṃ katvā samāpannaṃ arahattaphalajjhānaṃ. kathaṃ panetaṃ jānitabbanti? āneñjasamādhiyogena therassa savisesaṃ niccalabhāvaṃ kenaci akampanīyatañca pabbatopamāya pakāsento bhagavā imaṃ udānaṃ abhāsīti gāthāya eva ayamattho viññāyati. na cāyaṃ nisajjā therassa saccappaṭivedhāya, atha kho diṭṭhadhammasukhavihārāya. pubbeyeva hi sūkarakhataleṇe (ma. ni. 2.2.1) attano bhāgineyyassa dīghanakhaparibbājakassa bhagavati dhammaṃ desente ayaṃ mahāthero saccappaṭivedhakiccaṃ matthakaṃ pāpesīti.

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KN-a Ud, 5. soṇavaggo, 10. cūḷapanthakasuttavaṇṇanā, para. 2 ⇒

so ekadivasaṃ pacchābhattaṃ piṇḍapātappaṭikkanto attano divāṭṭhāne divāvihāraṃ nisinno samāpattīhi divasabhāgaṃ vītināmetvā sāyanhasamayaṃ upāsakesu dhammassavanatthaṃ anāgatesu eva vihāramajjhaṃ pavisitvā bhagavati gandhakuṭiyaṃ nisinne “akālo tāva bhagavato upaṭṭhānaṃ upasaṅkamitun”ti gandhakuṭipamukhe ekamantaṃ nisīdi pallaṅkaṃ ābhujitvā. tena vuttaṃ — “tena kho pana samayena āyasmā cūḷapanthako bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā”ti. so hi tadā kālaparicchedaṃ katvā samāpattiṃ samāpajjitvā nisīdi.

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KN-a Ud, 7. cūḷavaggo, 8. kaccānasuttavaṇṇanā, para. 1 ⇒

68. aṭṭhame ajjhattanti ettha ayaṃ ajjhattasaddo “cha ajjhattikāni āyatanānī”tiādīsu (ma. ni. 3.3.4) ajjhattajjhatte āgato. “ajjhattā dhammā (dha. sa. tikamātikā 2.), ajjhattaṃ vā kāye kāyānupassī”tiādīsu (dī. ni. 2.373-374) niyakajjhatte. “sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharatī”tiādīsu (ma. ni. 3.187) visayajjhatte, issariyaṭṭhāneti attho. phalasamāpatti hi buddhānaṃ issariyaṭṭhānaṃ nāma. “tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabban”tiādīsu (ma. ni. 3.188) gocarajjhatte. idhāpi gocarajjhatteyeva daṭṭhabbo. tasmā ajjhattanti gocarajjhattabhūte kammaṭṭhānārammaṇeti vuttaṃ hoti. parimukhanti abhimukhaṃ. sūpaṭṭhitāyāti suṭṭhu upaṭṭhitāya kāyagatāya satiyā. satisīsena cettha jhānaṃ vuttaṃ. idaṃ vuttaṃ hoti “ajjhattaṃ kāyānupassanāsatipaṭṭhānavasena paṭiladdhaṃ uḷāraṃ jhānaṃ samāpajjitvā”ti.

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KN-a It, 3. tikanipāto, 4. catutthavaggo, 6. asubhānupassīsuttavaṇṇanā, para. 2 ⇒

voti tumhākaṃ. ajjhattanti idha gocarajjhattaṃ adhippetaṃ. parimukhanti abhimukhaṃ. sūpaṭṭhitāti suṭṭhu upaṭṭhitā. idaṃ vuttaṃ hoti — ānāpānassati ca tumhākaṃ kammaṭṭhānābhimukhaṃ suṭṭhu upaṭṭhitā hotūti. atha vā parimukhanti pariggahitaniyyānaṃ. vuttañhetaṃ paṭisambhidāyaṃ — “parīti pariggahaṭṭho, mukhanti niyyānaṭṭho, satīti upaṭṭhānaṭṭho, tena vuccati parimukhaṃ satin”ti (paṭi. ma. 1.164). iminā catusatipaṭṭhānasoḷasappabhedā ānāpānassatikammaṭṭhānabhāvanā dassitāti daṭṭhabbā.

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KN-a Sn, , 1. uragavaggo, 4. kasibhāradvājasuttavaṇṇanā, para. 57 ⇒

tato parampi catūhi upamāhi desanaṃyeva thometi. tattha nikkujjitanti adhomukhaṭṭhapitaṃ, heṭṭhā mukhajātaṃ vā. ukkujjeyyāti uparimukhaṃ kareyya. paṭicchannanti tiṇapaṇṇādicchāditaṃ. vivareyyāti ugghāṭeyya. mūḷhassāti disāmūḷhassa. maggaṃ ācikkheyyāti hatthe gahetvā “esa maggo”ti vadeyya. andhakāreti kāḷapakkhacātuddasīaḍḍharattaghanavanasaṇḍameghapaṭalehi caturaṅge tamasi. ayaṃ tāva padattho.

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KN-a Th, 6. chakkanipāto, 7. kātiyānattheragāthāvaṇṇanā, para. 24 ⇒

tattha uṭṭhehīti niddūpagamanato uṭṭhahanto uṭṭhānavīriyaṃ karohi. yasmā nipajjā nāma kosajjapakkhiyā, tasmā mā sayi. nisīdāti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā nisīda. kātiyānāti taṃ nāmena ālapati. mā niddābahulo ahūti niddābahulo niddābhibhūto mā ahu. jāgarassūti jāgara, jāgariyamanuyutto hohi. mā taṃ alasanti jāgariyaṃ ananuyuñjantaṃ taṃ alasaṃ kusītaṃ pamattabandhu maccurājā kūṭeneva adduhanena viya nesādo migaṃ vā pakkhiṃ vā jarārogehi mā jinātu mā abhibhavatu, mā ajjhottharatūti attho.

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KN-a Ap.1, therāpadānaṃ, 56. yasavaggo, 2. nadīkassapattherāpadānavaṇṇanā, para. 2 ⇒

tatrāyaṃ anupubbikathā — satthā yasaṃ kulaputtaṃ pabbājetvā uruvelāyaṃ tayo bhātikajaṭile dametuṃ yena uruvelā tadavasari. tena kho pana samayena uruvelāyaṃ tayo jaṭilā paṭivasanti uruvelakassapo nadīkassapo gayākassapoti, tesu uruvelakassapo jaṭilo pañcannaṃ jaṭilasatānaṃ nāyako hoti vināyako aggo pamukho pāmokkho, nadīkassapo jaṭilo tiṇṇaṃ jaṭilasatānaṃ nāyako hoti vināyako aggo pamukho pāmokkho, gayākassapo jaṭilo dvinnaṃ jaṭilasatānaṃ nāyako hoti vināyako aggo pamukho pāmokkho. atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā uruvelakassapaṃ jaṭilaṃ etadavoca — “sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre”ti. na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesīti. dutiyampi kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca . pe . tatiyampi . pe . so taṃ mā viheṭhesīti. appeva maṃ na viheṭheyya, iṅgha tvaṃ, kassapa, anujānāhi agyāgāranti . vihara, mahāsamaṇa, yathāsukhanti. atha kho bhagavā agyāgāraṃ pavisitvā tiṇasanthārakaṃ paññapetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. 

Fun Pali primer lesson 3: The word 'Dhamma' needs to be left untranslated, everywhere.

'dhamma' is a really important word, and how you treat it has many important implications to how you understand EBT, Buddhism, and Dharma.

First part of this lesson, I'll just present a few passages using the word dhamma, and let you read and think about it for a while, and chew over your own opinion on whether 'dhamma' should be translated according to each passage context into "teaching of buddha", "phenomena", "qualities", "things", "mental qualities", 'natural law', 'principle'.

AN 4.34 I had based my translation off of B. Thanissaro's, and had not gone back to un-translate 'dhamma' everywhere there. 

KN Dhp 1:

♦ 1.
♦ mano-pubbaṅgamā dhammā,	Mind-precedes (all) dharmas.
mano-seṭṭhā mano-mayā.	Mind-(is their)-chief; (they are all) mind-made.
♦ manasā ce pa-duṭṭhena,	(the) mind, if, with-impurity,
bhāsati vā karoti vā.	speaks or acts **,
♦ tato naṃ dukkham-anveti,	then *** suffering-follows (him),
cakkaṃva vahato padaṃ.	(like the) wheel that-follows (the) foot (of the ox).

KN Dhp 2:

♦ 2.
♦ mano-pubbaṅgamā dhammā,	Mind-precedes (all) dharmas.
mano-seṭṭhā mano-mayā.	Mind-(is their)-chief; (they are all) mind-made.
♦ manasā ce pasannena,	(the) mind, if, with-purity,
bhāsati vā karoti vā.	speaks or acts **,
♦ tato naṃ sukham-anveti,	then *** pleasure-follows (him),
chāyāva an-apāyinī VAR.	(like his) shadow never-departing.

AN 4.34 aggap-pasāda-suttaṃ

AN 4.34 aggap-pasāda-suttaṃ	AN 4.34 supreme-confidence-discourse
“cattāro-'me, bhikkhave,	"(there are) Four-(of)-these, *********,
aggap-pasādā.	supreme (types of) confidence.
katame cattāro?	Which four?

(1. Buddha)

yāvatā, bhikkhave,	As-far-as, *********,
sattā a-padā vā dvi-padā vā	Beings without-feet or two-footed, or
catup-padā vā bahup-padā vā	four-footed or multi-footed **,
rūpino vā a-rūpino vā	(with) form or without-form **,
saññino vā a-saññino vā	percipient or non-percipient **,
Neva-saññi-n-ā-saññino vā,	Neither-percipient-nor-non-percipient **,
tathāgato tesaṃ aggam-akkhāyati	(the) Tathāgata is declared-supreme,
arahaṃ sammā-sambuddho.	(the) Arahant, perfectly-awakened.
ye, bhikkhave,	Those-who, *********,
buddhe pasannā,	(in the) Buddha, (have) confidence,
agge te pasannā.	(in the) supreme, (they have) confidence.
agge kho pana pasannānaṃ	(in the) supreme *** ****, (for) those-confident (in that),
aggo vipāko hoti.	supreme (the) fruit is.

(2. Noble eight-fold path)

♦ “yāvatā, bhikkhave,	As-far-as, *********,
dhammā saṅkhatā,	things (that are) fabricated,
ariyo aṭṭh-aṅgiko maggo	(the) Noble eight-fold path,
tesaṃ aggamakkhāyati.	that (is) declared-supreme.
ye, bhikkhave,	Those-who, *********,
ariye aṭṭh-aṅgike magge pasannā,	(in the) Noble eight-fold path, (have) confidence,
agge te pasannā.	(in the) supreme, (they have) confidence.
agge kho pana pasannānaṃ	(in the) supreme *** ****, (for) those-confident (in that),
aggo vipāko hoti.	supreme (the) fruit is.

(3. Dispassion and dhamma)

♦ “yāvatā, bhikkhave,	As-far-as, *********,
dhammā saṅkhatā vā a-saṅkhatā vā,	things (that are) fabricated or un-fabricated **,
vi-rāgo tesaṃ aggamakkhāyati,	dis-passion (is) declared-supreme.
yadidaṃ madanimmadano	That is, pride-subduing,
pipāsa-vinayo	thirst-removal,
ālaya-samugghāto	attachment-uprooting,
vaṭṭ-upacchedo	cycle-of-rebirth's -- stoppage,
taṇhāk-khayo	craving's-destruction,
vi-rāgo nirodho nibbānaṃ.	dis-passion, cessation, Nirvana.
ye, bhikkhave,	Those-who, *********,
virāge dhamme pasannā,	(in) Dis-passion (and) The-dhamma, (have) confidence,
agge te pasannā.	(in the) supreme, (they have) confidence.
agge kho pana pasannānaṃ	(in the) supreme *** ****, (for) those-confident (in that),
aggo vipāko hoti.	supreme (the) fruit is.

(4. Sangha)

♦ “yāvatā, bhikkhave,	As-far-as, *********,
saṅghā vā gaṇā vā,	Saṅghas or groups **,
tathāgata-sāvaka-saṅgho	(the) Tathāgata’s-disciple-Saṅgha,
tesaṃ aggamakkhāyati,	that (is) declared-supreme.
yadidaṃ cattāri purisa-yugāni	That-is, four {pairs of}-men,
aṭṭha purisa-puggalā	eight (types of) men-(and)-individuals.
esa bhagavato sāvaka-saṅgho	This blessed-one's disciple-Saṅgha
āhuneyyo	(is) worthy-of-gifts,
pāhuneyyo	worthy-of-hospitality,
dakkhiṇeyyo	worthy-of-offerings,
añjali-karaṇīyo	worthy-of-respectful-greetings,
an-uttaraṃ puññak-khettaṃ lokassa.	(an) un-surpassed merit-field (for the) world.
ye, bhikkhave,	Those-who, *********,
saṅghe pasannā,	{confident} (in the) Saṅgha,
agge te pasannā.	(in the) supreme, (they have) confidence.
agge kho pana pasannānaṃ	(in the) supreme *** ****, (for) those-confident (in that),
aggo vipāko hoti.	supreme (the) fruit is.
ime kho, bhikkhave,	These indeed, monks, (are the)
cattāro aggap-pasādā”ti.	four supreme (types of) confidence.

(verse)

♦ “aggato ve pasannānaṃ,	"(regarding the) supreme **, (for) those-confident (in that),
aggaṃ dhammaṃ vijānataṃ.	(the) supreme dhamma, (for) those-knowing (that) --
♦ agge buddhe pasannānaṃ,	(in the) supreme Buddha (they have) confidence,
dakkhiṇeyye an-uttare.	(in one) worthy-of-offerings, (in the) un-surpassed;
♦ “agge dhamme pasannānaṃ,	"(in the) supreme dhamma, (for) those-confident,
vi-rāg-ūpasame sukhe.	(in) dis-passion's-stilling, (in) pleasure.
♦ agge saṅghe pasannānaṃ,	(in the) supreme Sangha, (for) those-confident,
puññak-khette an-uttare.	(in the) merit-field, (in the) un-surpassed.
♦ “aggasmiṃ dānaṃ dadataṃ,	(to the) supreme, ***** (for those who) give {gifts} (to them),
aggaṃ puññaṃ pavaḍḍhati.	supreme (types of) merit increases --
♦ aggaṃ āyu ca vaṇṇo ca,	supreme lifespan and beauty **,
yaso kitti sukhaṃ balaṃ.	glory, fame, pleasure, strength.
♦ “aggassa dātā medhāvī,	"(to the) supreme, (for their) donors (who are) wise,
aggadhammasamāhito.	supreme-dhamma-(they are)-concentrated (upon).
♦ devabhūto manusso vā,	devas-(they)-become, (or) human **,
aggap-patto pa-modatī”ti.	(the) supreme-attained, (they) re-joice."
catutthaṃ.	(end of sutta)