notes on the Dhamma

At least 3 translators are similar to mine: 137 – (violence towards non-violent leads to 10 bad states) ♦ 137. ♦ yo daṇḍena a-daṇḍesu, For those who do violence towards the non-violent, ap-pa-duṭṭhesu dussati. and offends those who are non-offensive, ♦ dasannamaññataraṃ ṭhānaṃ, into one of ten bad states khippameva nigacchati. they swiftly fall into:   sujato has: One who violently attacks the peaceful and the innocent swiftly falls to one of ten bad states: somewhat similar to: Dhp 129–145: Daṇḍavagga—Peter Feldmeier (suttacentral.net) One who does violence to the innocent and peaceable Will quickly encounter one of ten states: Can someone explain the pali process they went through?  Are they in error, or multiple correct solutions here?

  3min. video, 105 yr. old man receiving honor and award https://www.youtube.com/watch? v=lxuRarH5nPU&list=WL&index=37 Forum discussion Re: Does this qualify for muditā brahmavihāra, even though it involves, lying, deception, blackmail? Post by frank k » Mon Dec 26, 2022 4:55 am Here's a thought. Someone asks you, "how are you?" The truth is, most of us feel some mixture of good, bad, moody, indifference, whatever, but we just want to give a short answer to move the conversation along. So if we say, "I feel good". That's partially true. Partially a lie. if we say, "I feel lousy." That's partially true. Partially a lie. Is that wrong speech? Not a black and white clear cut choice on here whether that's a lie right? Now if a nazi knocks on your door asking if you're hiding jewish children, maybe the truth is, you're not 'hiding jewish children', you're 'transporting them to their final destination, away from

  Re: Relationship between jhanas and stream entry Edit Delete Report Quote Post   by  frank k  »  Sat Dec 24, 2022 5:03 am dpcalder  wrote:  ↑ Fri Dec 23, 2022 8:53 am I’ve heard some conflicting opinions on this Are the jhanas necessary for stream entry? Are there differing opinions on this? I am also curious if anyone can help me better understand the relationship between the jhana factors and suppression of the five hindrances. It is my understanding that each jhana factor suppresses a certain hindrance. Is this suppression total eradication or just temporary? You're getting wrong ideas from Vism. and LBT Theravada. The whole 5 jhāna factor matched up with a perfect soul mate in one of the 5 hindrances is idiotic and corrupt, doesn't come from the suttas. Even in the Vism. where it talks about that, Buddhaghosa claims that hindrance soul mate matching comes from one of the KN treatises, and the translator Nanamoli adds a footnote ("no it doesn't"), meaning he

  Re: Why is it the same term in the nikaya can means very different things? Edit Delete Report Quote Post   by  frank k  »  Wed Dec 21, 2022 4:35 am Sam Vara  wrote:  ↑ Sun Dec 18, 2022 5:06 am form  wrote:  ↑ Sun Dec 18, 2022 3:40 am Usually the same word used in a specific field should have the same meaning, unless the field is quite unprofessional. This is going to muddy the waters even more, but I'm reminded of a joke that my children used to enjoy: "Why did the farmer win the Nobel Prize?" " - Because he was out standing in his field!" Good one. And here's a sick joke a large percentage of the Theravada population doesn't seem to have caught on to yet: "Step 3 of the 16 steps of breath meditation, when it says 'breathe in experiencing the entire body', it actually means the 'body of breath that excludes the physical body." Just as in English, where the 'body' can sometimes mean something other than a physical body, but

sarathw asked: What are internal, external, internal external Rupa, Vedana, Citta, and Dhamma? Unread post by SarathW » Sun Dec 18, 2022 2:15 am What are internal, external internal-external Rupa, Vedana, Citta, and Dhamma? https://www.accesstoinsight.org/tipitak ... .soma.html https://www.accesstoinsight.org/tipitak ... ml#pts.055 I think we have had enough discussions on this subject, but I still am puzzled by its meaning. Your answer should explain how this applies to all four Satipathana. To me it is sound like this: - External body, Internal body, external-internal body -External feeling, Internal feeling, external-internal feelings - External Citta (consciousness), External Citta, external-internal Citta - External Dhamma, Internal Dhamma, external-internal Dhamma Frankk response: MN 148, which I quote here, and probably many suttas grouped under salaya-ayatana of MN and SN should clear this up. (1 Six interior sense fields) ‘Cha ajjhattikāni āyatanāni veditabbānī’ti— ‘The six

If a boss orders someone to kill or do something unskillful, and that someone doesn't want to do it but still does it, they both have some share in the karmic consequence.  It's not easy to determine what the proportion of karmic responsibility is,  but it's not zero, and it's definitely not 100% on the boss as someone else suggested. IMO In my opinion. A much less extreme example, a boss orders John Doe to sign off on a business deal even though John already did the research and determined that the deal is unfavorable to the boss and their company. John is vehemently against completing the deal, but can't convince his boss and realizes the Boss will just get someone else to sign the papers and John doesn't want to quit the company over this.  In this case, then the boss is closer to bearing 100% of the karmic consequence of John signing off on the deal. But John's karmic responsibility is still not zero. IMO In my opinion.  

Britannica Dictionary definition of RAD rad /ˈræd/  adjective radder; raddest Britannica Dictionary definition of RAD [also more rad; most rad] US slang : very appealing or good The party was totally rad. [=awesome, cool] Two ways in which sati ("mindfulness") is R.A.D.  Here's a mnemonic I came up with to help you remember a correct definition of "mindfulness", which is usually taught in a form that's watered down, distorted, or just completely wrong.  Why is it taught wrong?  1. 'sati' is a loaded word. No single word is going translate and convey the full meaning. You will only know the meaning from studying many suttas on the subject. Similar to how "be good" is a vague and not very helpful teaching on its own. "Mindfulness" is similarly vague and not helpful. R.A.D.  =  (R)emembers to (A)pply the (D)harma.   sati ("mindfulness") is R.A.D.  What is the Dharma? The Buddha's teaching that leads to nirvana. Unless a

Dhp 79 contains a hidden jhāna reference, and reinforces some ideas about jhāna that are commonly misunderstood. Pīti: rapture, a factor of jhāna and same as awakening factor pīti-sambojjhanga 'pīti' can mean drinking [something like water], and in Buddharakkhita's translation that's what he goes with. Sujato sticks to the straightforward jhāna pīti & sukha context and renders pīti as 'joy' here. I believe the Buddha is making a pun here and both meanings are intended and need to be translated, otherwise you couldn't pick up the double meaning from the target English translation, which is exactly what happens when you read Buddharakkhita and Sujato's translation.  The former doesn't make the jhāna context clear, the latter misses the pun on drinking, and perhaps contrasting what worldlings often do, drinking fermented liquor as an intoxicant to help sleep at night. vip-pasanna citta: pure and confident mind The second line's 'vip-pasanna

 Perhaps same indo euro root there. From Digital Pāḷi Dictionary sūpa 1 masc. dahl; lentil curry; sauce ● sūpa 2 masc. soup ● Pronunciation 'ū' is pronounced the same as pāḷi 'u', except timing is held twice as long. so 'soup' is pronounced same as 'sūp'. Dhp 64 – (fool attending wise man whole life ↔ spoon doesn’t know taste of soup) ♦ 64. ♦ yāvajīvampi ce bālo, Though all his life a fool paṇḍitaṃ payirupāsati. associates with a wise man, ♦ na so dhammaṃ vijānāti, he no more comprehends the Truth dabbī sūpa-rasaṃ yathā. than a spoon tastes the flavor of the soup.

 If an ariya-sāvako is supposedly a "noble-disciple" (enlightened), rather than "disciple of enlightened noble one",  then why is Sammā-sam-buddha-sāvako a "disciple of a Buddha" rather than "a disciple who also happens to be a Buddha"?  (these two Dhp verses are lightly modifed version of Sujato's translations) 58 – (fragrant lotus may grow out of garbage heap) ♦ 58. ♦ yathā saṅkāra-ṭhānasmiṃ VAR, From a forsaken heap ujjhitasmiṃ mahā-pathe. discarded on the highway, ♦ padumaṃ tattha jāyetha, a lotus might blossom, Suci-gandhaṃ mano-ramaṃ. fragrant and delightful. 59 – (like that, disciple of Buddha may blossom among ordinary people) ♦ 59. ♦ evaṃ saṅkāra-bhūtesu, So too, among the forsaken, Andha-bhūte VAR puthujjane. the blind ordinary folk, ♦ atirocati paññāya, They who outshines with their wisdom Sammā-sam-buddha-sāvako. a disciple of the perfect Buddha. ♦ pupphavaggo catuttho niṭṭhito. Related topic 🔗📝what does ariya savaka and sekha

 Sujato translation: Dhp 352 Minor Collection Khuddakanikāya Sayings of the Dhamma Dhammapada Craving Taṇhāvagga Rid of craving, free of grasping, Vītataṇho   anādāno, expert in the interpretation of terms, Niruttipadakovido; knowing the correct Akkharānaṁ   sannipātaṁ, structure and sequence of syllables, Jaññā   pubbāparāni   ca; they are said to be one who bears their final body, Sa   ve   “antimasārīro, one of great wisdom, a great person. Mahāpañño   mahāpuriso”ti   vuccati.   Someone asked about the line with niruttipadakovida: https://buddhism.stackexchange.com/questions/48138/what-is-meant-by-a-profound-knowledge-of-words-in-dhp-352/48144#48144 niruttipadakovida adj. skilled in language; (comm) accomplished in the grammar and the verse [nirutti + pada + kovida] ● the first part of Dhp 352 is a coded way of saying they are an arahant, fully englightened. The second part is saying they are also expert in language and communication skills, able to teach others and lead them to awa

The last four verses of the citta chapter from Dhammapada are especially good.   40 - (attack Māra with the sword of wisdom) ♦ 40. ♦ kumbhū-’pamaṃ kāyam-imaṃ viditvā, Knowing this body breaks like a pot, nagarū-’pamaṃ cittam-idaṃ ṭhapetvā. and fortifying the mind like a citadel, ♦ yodhetha māraṃ paññ’-āvudhena, attack Māra with the sword of wisdom, jitañca rakkhe anivesano siyā. guard your conquest, and never settle. 41 – (body soon lifeless like useless log) ♦ 41. ♦ aciraṃ vatayaṃ kāyo, All too soon this body pathaviṃ adhisessati. will lie upon the earth, ♦ chuddho apeta-viññāṇo, bereft of consciousness, niratthaṃva kaliṅgaraṃ. tossed aside like a useless log. 42 – (wrongly directed mind does more harm to yourself than your worst enemy ever could) ♦ 42. ♦ diso disaṃ yaṃ taṃ kayirā, Whatever an enemy would wish upon their enemy, verī vā pana verinaṃ. Whatever revenge extracted by the vengeful, ♦ micchā-paṇihitaṃ cittaṃ, A wrongly directed mind pāpiyo VAR naṃ tato kare. would do you mor

  questions about MN 21. 1.  what are thoughts of household life referring to? In SN 54.8, it's clear household thoughts would be monks desiring some household pleasures, perhaps even tempting enough to disrobe. But in MN 21, I can't imagine what it means. Don't monks and nuns also have thoughts and desire to protect people being attacked? I could see if the suttas said it was a lay person's "speech", and not a monk's 'speech' to react with displeasure. 2. what is the simile of the catskin bag mean?  the previous similes with earth, space, obviously make the connection with 'appamana' being unlimited in metta and ability to withstand criticism. But I can't see what the catskin bag is alluding to. 3. Why is it in the case with the nuns and monk mixing, the Buddha's instructions don't include sending metta to the attacker, and then using the attacker as a basis to send metta to the entire world, as it does in the other examples in