0-dappl | dark--insat | insig-proje | proli-torto | tough-yeste
bold = Main text
Chapter, § grey = Comment text
1 7 (23) | It is here, 0 brahman, that you should
2 12 (6) | knowledge with reference to MN 115 as the Buddha's knowledge
3 136 (12) | Dhammapada Commentary, iii, 119-123. ~
4 1, TrInt| discourse reported in AN III.126. ~Although at present we
5 2 | s words. ~See also: AN V.140 ~
6 Int | This nikaya consists of 152 discourses by the Buddha
7 14, TrInt| Ven. Sariputta, in AN IV.173, warns us not to ask, for
8 58, Text | See also: AN.IV.42; AN.IV.183. ~ ~
9 Int | Boston: Wisdom Publications, 1995). The Introduction to that
10 136 (9) | Dhammapada Commentary, ii, 203-209. ~
11 136 (9) | Dhammapada Commentary, ii, 203-209. ~
12 41 (2) | Explained (BPS Wheel No. 245/247). ~
13 41 (2) | Explained (BPS Wheel No. 245/247). ~
14 9 | Sutta and its Commentary (WH 377/379), edited and revised
15 9 | and its Commentary (WH 377/379), edited and revised by
16 12 (23) | name at Milindapañha, p. 398, and in the commentary to
17 12, 15 | regard to certain things.'[*p.72] And seeing no ground for
18 12, 18 | way leading to Nibbana.[*p.74] And I also understand how
19 12, 19 | filth; and then a man[*p.75] scorched and exhausted
20 12, 19 | much pleasant feeling[*p.76] ~41. (5) "By encompassing
21 12, 19 | or lying in the wood[*p.77] experiencing extremely
22 12, 20 | morsel; I kept to two[*p.78] houses, to two morsels;...
23 7 (8) | transl. by Ñanamoli, p. 789.] ~Enthusiasm (veda). According
24 12 (6) | acceptable. ~Vbh. Section 809 explains this knowledge
25 12, 20 | they eat rice powder,[*p.81] they drink rice water,
26 12 (7) | Vbh. Section 810: "Herein, the Tathagata
27 12 (8) | Vbh. Section 811: "Herein, the Tathagata
28 12 (9) | Vbh. Section 812: "The Tathagata comprehends
29 12 (10) | Vbh. Section 813: "The Tathagata understands
30 12 (11) | Vbh. Sections 814-27 gives a detailed analysis.
31 12 (12) | Vbh. Section 828: "The defilement (sankilesa)
32 12, 20 | mindfulness, retentiveness,[*p.83] memory and lucidity of
33 109 (1) | Similarly, where SN XXII.97 says that no consciousness
34 58 | Abhaya Sutta - (Abhaya-raja-kumara Sutta) - To Prince Abhaya (
35 7 (3) | Defilements of Mind: ~1. abhijjha-visama-lobha, covetousness and unrighteous
36 8 (3) | have not. Overestimation (abhimana), in that sense, "does not
37 12 (2) | jhanas, direct knowledges (abhiñña), the paths and the fruits. "
38 11 (1) | setthanada), a fearless roar (abhitanada), and a roar which cannot
39 87 | Come Mallika: Give me the ablution water." Then King Pasenadi
40 11 (1) | is the supreme roar. The absence of any fear on account of
41 36 | Suppose I were to become absorbed in the trance of non-breathing.'
42 125, 25 | state, a bad bourn, the abyss, Niraya hell. But these
43 107 (8) | Accantanittha. Accanta can also mean "utmost, culminating,
44 107 (8) | Accantanittha. Accanta can also mean "
45 7 (4) | the "final abandoning" (accantappahana). Before the attainment
46 7 | bidding you come and see, accessible and knowable individually
47 7 (10) | Mahapadana Sutta (Digha 14), the Acchariya-abbhutadhamma Sutta (Majjh. 123), and
48 12 (14) | efficacy of the Dhamma in accomplishing its intended purpose, namely,
49 10b (8) | contemplations should be understood accordingly. ~
50 107 | practice, that is to say in accountancy. For when we get a pupil,
51 13 | living -- whether checking or accounting or calculating or plowing
52 12 (4) | as the outcome of their accumulations of merit. The Vibhanga of
53 61 | elephant: immense, pedigreed, accustomed to battles, its tusks like
54 125 | with the villages and by accustoming him to human ways.' ~"And,
55 116 | and Matanga, Ariya. Then Accuta and Accutagamabyamaka.~Sumangala,
56 116 | Ariya. Then Accuta and Accutagamabyamaka.~Sumangala, Dabbila, Suppatitthita,
57 45 (1) | Acelaka. Often translated as "naked,"
58 8 (3) | meditative practice, they have achieved this or that result while
59 36 | Gotama, our contemplative, achieves some higher state, he will
60 8 (17) | sanctitude, win be led to the acme of effacement (by this last-mentioned
61 58, Text | together with three others, acquiesce to my offer of tomorrow'
62 58, Text | meal." ~The Blessed One acquiesced with silence. ~Then Prince
63 58, Text | understanding the Blessed One's acquiescence, got up from his seat, bowed
64 125 | Jayasena naturally would have acted in the manner of one having
65 8 (5) | views have arrived at the (action-) doors of body and speech,"
66 125, 25 | they arise are painful, acute, sharp, severe, wretched,
67 8 (17) | perhaps it was a common adage.] ~"Obvious is also the
68 7 (2) | mentions the following additional defilements: fear, cowardice,
69 11 (1) | confuted (appatinada). It adds: The roar about the existence
70 8 (18) | adhanaggahi). Sub. Comy.: adhana = dalha, tight, firm. (
71 8 (18) | b) Hold on tenaciously (adhanaggahi). Sub. Comy.: adhana = dalha,
72 12, 20 | so little my belly skin adhered to my backbone; thus if
73 11 (2) | Comy.: Even though the adherents of other sects all declare
74 10b (11) | tradition as solidity (earth), adhesion (water), caloricity (fire)
75 7 | these stanzas:19 ~Bahuka and Adhikakka,20~Gaya and Sundarika,~Payaga
76 8 (3) | meditative) reflections (adim-eva manasikaroto). Comy.: "This
77 11 (6) | annihilationist view. Their danger (adinava) is the continued bondage
78 12 (1) | things. He also showed great admiration for those who engaged in
79 12 (17) | Sunakkhatta was a great admirer of extreme asceticism (as
80 11 (5) | The adoption of one view entailing opposition
81 20 | woman -- or man -- fond of adornment, would be horrified, humiliated,
82 8 (17) | mention the harm done by adultery. ~*[This is given in Pali
83 11 (1) | account of others when one advances such a claim makes it a
84 12, 20 | man, from where food was advertised to be distributed, from
85 14, TrInt| parts of a causal process affecting the qualities in the mind --
86 41, Text | meaning and phrasing, he affirms a holy life that is utterly
87 2 | this body, for ending its afflictions, for the support of the
88 75 | disease, happy, and nothing afflicts me." ~"Magandiya, it's just
89 136, Int | with the dogmatists of all ages and places), "Only this
90 72 | Aggi-Vacchagotta Sutta - To Vacchagotta on
91 136, Int | result)." ~Then neither agreeing nor disagreeing with the
92 107, 5 | whether you are looking ahead or looking round, acting
93 7 (10) | evam-dhamma ti Bhagavanto ahesum," found in the Mahapadana
94 8 (17) | harmlessness (or nonviolence, ahimsa) mentioned at the very beginning?
95 116 (1) | independent of another's aid, but lack the faculty of
96 8 (17) | will be successful when aided by amenability to advice,
97 7 (13) | of insight (vipassana), aiming at Arahatship; and he indicates
98 135a, Int | who is no longer drifting aimlessly but has some direction in
99 72 | other satisfactions, other aims, other teachers, it is difficult
100 11 (2) | Refulgent Glory, and the Ajivakas the non-percipient state,
101 8 (16) | kammapatha), unsalutary (akusala) and salutary (kusala),
102 12 (2) | worthy of the noble ones" (alamariyañana-dassanavisesa), an expression frequently
103 118, 2 | confused mindfulness and no alertness, which is why the monk on
104 109 (1) | does not partake of the "allness of the all," the "all" being
105 107, 3 | feeling, and I will not allow a new feeling to arise,
106 107, 7 | discursive thought, is born of aloofness and is rapturous and joyful.
107 7 (19) | Ñanamoli's version, with a few alterations. ~
108 8 (26) | simile, Comy. gives two alterative explanations: ~ (a) Just
109 126 (3) | resembling an orange with alternate sections removed. This is
110 8 (18) | sabhavam atikkamitva parato amasana). (b) Hold on tenaciously (
111 61 | Ambalatthikarahulovada Sutta - Instructions to
112 7 (2) | scruples, insatiability, evil ambitions, etc. ~
113 136 (6) | This amounts to the belief in theistic
114 7 (4) | is to the Non-returner (anagami); for also in the case of
115 7 (4) | the path of Non-returning (anagami-magga): (2) ill will, (3) anger, (
116 22 | cases where it's through analogies that knowledgeable people
117 7 (8) | among the four kinds of analytic knowledge (patisambhida-ñana;
118 58, TrInt| before going on to give an analytical answer to the first question
119 116 (7) | Four Anandas, four Nandas and four Upanandas,
120 11 (2) | posit to be "infinite mind" (anantamanasa). ~
121 118 | Anapanasati Sutta - Mindfulness of Breathing~
122 116 | Lomahamsa, Uccangamaya, Asita, Anasava.~Manomaya and Bandhuma,
123 95 (2) | Brahma as their original ancestor, and so called him their "
124 7 (8) | resultant blessing. ~Cf. Ang 5:10: tasmim dhamme attha-patisamvedi
125 116 | Upakala, Vijita and Jita, Anga and Panga and Gutijjita.
126 7 (6) | Stream-winner (sotapaññassa angani); the fourth is unbroken
127 95 | Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa &
128 8 (24) | defilements not extinguished (anibbuta-kilesa)." ~
129 116 | Atthama, and then Megha, Anigha, Sudatha are paccekabuddhas
130 41, Text | be cut off, perish, or be annihilated!' Or he has wrong view,
131 11 (6) | craving for non-being by the annihilationist view. Their danger (adinava)
132 7 (7) | kilesanam pahana bhikkhu; anodhiso kilesanam pahana bhikkhu). ~
133 7 (17) | the inner bathing" (sinato antarena sinanena). According to
134 Int | Majjhima in particular. An anthology of selected suttas from
135 12 (15) | tradition the asuras, titans or "anti-gods," are added as a separate
136 22 (3) | Anupada-parinibbana. The Commentary gives two
137 11 (3) | Favoring and opposing" (anurodha-pativirodha): reacting with attraction
138 8 (5) | i.e., habitually occur (cf. anusaya, "tendency," which may be
139 8 (5) | earlier (Comy.). ~Underlie (anusenti), i.e., habitually occur (
140 45 | frightened, apprehensive, & anxious. Her friends & companions,
141 | anywhere
142 116 | the root of suffering.~Aparajita, conqueror of Mara's might. ~
143 8 (24) | Not fully quenched (aparinibbuto) Comy.: "with defilements
144 11 (1) | which cannot be confuted (appatinada). It adds: The roar about
145 118 | good will... compassion... appreciation... equanimity...[the perception
146 44 (2) | they color one's first apprehension of Unbinding: a meditator
147 45 | would become frightened, apprehensive, & anxious. Her friends &
148 12, 16 | intrepidity, the Tathagata approaches and enters these eight assemblies. ~
149 95 (1) | the way he expresses his approval for the Buddha's teachings. ~
150 8 (3) | Maha-Cunda Thera, being an Arahat, was no self-overrater himself,
151 7 | Bharadvaja became one of the Arahats. ~
152 7 (4) | the path of Arahatship (arahatta-magga): (1) covetousness and unrighteous
153 8 (4) | yattha (where) = yasmim arammane. The object, or basis, the
154 7 (8) | because it has to be reached (araniyato), i.e., to be approached (
155 107 | good Gotama, for these archers there can be seen a gradual...
156 Int | See the Theravada Text Archives page for more information. ~
157 109 | Venerable sir, there is an area where, if the Blessed One
158 109 | said to the Blessed One, "Aren't these the five clinging-aggregates,
159 7 (4) | samucchedappahana-vasena ariya-maggena)," which according to Sub.
160 8 (3) | arise in Noble Disciples (ariya-savaka); because in a Stream-winner
161 36 | so, sweat poured from my armpits. And although tireless persistence
162 148 | form-medium, the sound-medium, the aroma-medium, the flavor-medium, the
163 10a, 5 | keeps his body erect, and arouses mindfulness in the object
164 13 | battle massed in double array while arrows and spears
165 22 | chariot he would finally arrive at the door of the inner
166 7 (8) | rendering of attha (Skt.:artha) b; "goal" is supported
167 14 (1) | intentional. It underlines the artifice implicit in the process
168 14 (1) | The artificiality of this phrase -- "delineate
169 8 (12) | immaterial absorptions (arupajjhana). Comy. says that these
170 118 | for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached,
171 118 | as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
172 118 | the realization of the as-yet-unrealized. I will remain right here
173 7 (16) | exhaustion of the cankers" (asavakkhaya). ~
174 116 | Dabbila, Suppatitthita, Asayha, Khemabhirata, and Sorata. ~
175 8 (12) | interesting parallel is "ascesis," derived from the Greek
176 7 (18) | river to which that brahman ascribed purifying power. See also
177 61 | should feel distressed, ashamed, and disgusted with it.
178 131, TrInt| Modern translators in Asian vernaculars are unanimous
179 116 | Lomahamsa, Uccangamaya, Asita, Anasava.~Manomaya and Bandhuma,
180 8 (12) | derived from the Greek askeuein, to scratch. The rendering
181 61 | Readings Selected by King Asoka, translated by Thanissaro
182 109 (2) | refers to the intentional aspect of perception, which takes
183 11 (6) | views. Their gratification (assada) may be understood as the
184 2 | unsuitable habitats, and associating with the sorts of bad friends
185 131, TrInt| Ñanamoli is probably right in assuming that "bhaddekaratta" was
186 107, 7 | way to one who had gone astray, or bring an oil-lamp into
187 12 (15) | later Buddhist tradition the asuras, titans or "anti-gods,"
188 45 | peacock swallowed it, no deer ate it, no brush fire burned
189 8 (18) | it differently (sabhavam atikkamitva parato amasana). (b) Hold
190 7 (3) | 13. mana, conceit ~14. atimana, arrogance, haughtiness ~
191 8 (2) | Self-doctrines or world-doctrines (atta-vada, lokavada). According to
192 13 | brawls, and disputes, they attack one another with fists or
193 1, TrInt| of thinking & theorizing attacked as ignorant & ill-informed.
194 1, TrInt| of thinking, the Buddha attacks it at its very root: the
195 8 (18) | sanditthi-paramasi). Sub.Comy.: sa(m) = attano, one's own. Paramasi means
196 136 (7) | stream-winner), three times attempted to murder the Buddha and
197 12 (22) | Nagasamala had been a personal attendant of the Buddha during the
198 121 | correctly, learned it correctly, attended to it correctly, remembered
199 110 | of integrity gives a gift attentively, with his own hand, respectfully,
200 20a | endeavoring to be without attentiveness and reflection as regards
201 118 | three fetters, and with the attenuation of passion, aversion, &
202 7 (8) | doctrinal discrimination). Attha-patisambhida is explained as the discriminative
203 7 (8) | Ang 5:10: tasmim dhamme attha-patisamvedi ca hoti dhammapatisamvedi
204 7 (8) | textual passage, saying: "Attha-veda is the enthusiasm arisen
205 116 | Sumbha, Subha, Methula, Atthama, and then Megha, Anigha,
206 11 (6) | another. Their disappearance (atthangama) is the path of stream-entry,
207 7 (8) | dhammapatisamvedi ca; tassa atthapatisamvedino dhammapatisamvedino pamojjam
208 7 (8) | for the Dhamma" (labhati atthavedam labhati dhammavedam). Comy.: "
209 82 | stashed away underground & in attic vaults. And yet you say, '
210 4 | ill will, with destructive attitudes... I have a mind of good
211 125 | and reckoned as a kingly attribute. ~ ~
212 8 (25) | Their sermon should truly be attributed to the Blessed One, like
213 116 (5) | why in the Pali stanzas attributes are mentioned in respect
214 8 (12) | meaning of sallekha* is austere practice or asceticism;
215 11 | with the support of what (authority) do the venerable ones say
216 19 | month of the Rains, in the autumn season when the crops are
217 7 (23) | water-baptism~From evil kamma can avail to free?~Why then the fishes
218 Int | Thanissaro Bhikkhu, is also available in Microsoft Word 6 (Macintosh/
219 7 (6) | Unwavering confidence" (aveccappasada). Comy.: "unshakable and
220 140 | the calming of passions, aversions, & delusions -- is the highest
221 7 (16) | Kamasava bhavasava avijjasava. The mention of liberation
222 107, 5 | standing, sitting, asleep, awake, talking or being silent.' ~ ~
223 95 | To what extent does one awaken to the truth? We ask Master
224 7 (5) | passage -- though rather awkward in English -- has been retained
225 125 | endures blows of sword, axe, arrow, hatchet, and the
226 1, TrInt| Uddalaka, a ninth-century B.C. philosopher who posited
227 58, Text | up.'" ~Now at that time a baby boy was lying face-up on
228 8 (17) | causing dissension and by backbiting. The mark of harming others
229 1, TrInt| discourse says nothing about the background of the monks listening to
230 7 | Sarassati,~And the stream Bahumati -- ~A fool may there forever
231 8 (3) | ignorant common people (bala-puthujjana) who are entirely engrossed
232 95 | to think, 'Who are these bald-headed "contemplatives," these
233 131, TrInt| working in English have balked at this reading, however,
234 116 | Asita, Anasava.~Manomaya and Bandhuma, the destroyers of pride;
235 21 | yourselves. ~"Monks, even if bandits were to carve you up savagely,
236 14, TrInt| it functions to create baneful distinctions and unnecessary
237 63 | arrow, a curved arrow, a barbed, a calf-toothed, or an oleander
238 12, 19 | without, shut off, secured by bars, with shuttered windows,
239 14, TrInt| categories derived from these basic distinctions. When there'
240 119, 5 | bath powder into a brass basin and knead it together, sprinkling
241 8 (17) | must be brought about by basing them on morality, which
242 21 | along carrying a hoe & a basket, saying, 'I will make this
243 13 | quivers, charge slippery bastions while arrows and spears
244 45 | third-time-in-the-evening bather, one who stays devoted to
245 61 | pedigreed, accustomed to battles, its tusks like chariot
246 Int | below that are marked "[BB]" were adapted from Bhikkhu
247 125 | ties a shield to the great beast's trunk; a man holding a
248 | begin
249 8 (3) | finally eliminated. The beginner's insight-practice extends
250 1, TrInt| school. ~This school had its beginnings in the thought of Uddalaka,
251 1, TrInt| Samkhya, it contains 24 items, begins with the physical world (
252 12 (3) | Apparently, Sunakkhatta believes that being led to the complete
253 117 | Scheming, persuading, hinting, belittling, & pursuing gain with gain.
254 36 | coming out of a smith's bellows... So I stopped the in-breaths &
255 140 | had in mind -- whether a belt, an earring, a necklace,
256 45 | lives on forest roots & berries. He feeds on fallen fruits.
257 | beside
258 10a, 5 | but without flesh and not besmeared with blood, he thinks of
259 7 (10) | passage "evam-dhamma ti Bhagavanto ahesum," found in the Mahapadana
260 95 | Bharadvaja, Vasettha, Kassapa & Bhagu: was there even one of these
261 117 | here & now. ~"Even Vassa & Bhañña -- those teachers from Okkala
262 7 (2) | way of lust for existence (bhava-nikanti). Then the other defilements
263 7 (16) | Kamasava bhavasava avijjasava. The mention
264 4 | Bhaya-bherava Sutta - Fear & Terror~Translated
265 7 (13) | phenomena derived from them (bhutupadayadhamma). When defining 'mind and
266 58 (1) | the nut of a tree (Trapa bicornis) growing in south and southeast
267 125 (2) | A son of King Bimbisara. ~
268 12 (21) | spoken; gati, the ability to bind them and retain them in
269 105 | knowing that 'Having been bitten by this, I will incur death
270 135a, Text | is unwholesome? What is blamable? What is blameless? What
271 14, TrInt| As might be expected, the blame for conflict lies within,
272 107, 3 | be for me subsistence and blamelessness and abiding in comfort.' ~ ~
273 12, 19 | couch spread with rugs, blankets and sheets, with a deerskin
274 10b, 10 | charnel ground, reduced to bleached bones of conchlike color... ~(
275 36 | black-haired, endowed with the blessings of youth in the first stage
276 75 | from this seat cured of my blindness." ~"In that case, Magandiya,
277 125 | Prince Jayasena hemmed in, blocked, obstructed, enveloped by
278 140 | in the crucible: He would blow on it time & again, sprinkle
279 149 (1) | the "wings to awakening" (bodhipakkhiyadhamma). For a thorough discussion,
280 118, 2 | classed as a body among bodies, which is why the monk on
281 10b (20) | ignorance, craving, kamma, body-and-mind (nama-rupa), and the general
282 9, 18 | nose-base, the tongue-base, the body-base, the mind-base. With the
283 2 | with the restraint of the body-faculty... ~Reflecting appropriately,
284 148 | the tongue-medium, the body-medium, the intellect-medium. '
285 13 | there they are splashed with boiling cow dung and crushed under
286 7 (9) | factors of enlightenment (bojjhanga). The function of tranquillity
287 12, 20 | Sariputta, that just as the bole of a tinduka tree, accumulating
288 7 (3) | in each last discourse of Books 3 to 11 of the Anguttara
289 8 (25) | who sends a letter to the border region, and the people there,
290 41, Text | others, censorious of others, bordering on anger and unconducive
291 Int | Ñanamoli and Bhikkhu Bodhi (Boston: Wisdom Publications, 1995).
292 14, TrInt| ask if there is, isn't, both-is-and-isn't, neither-is-nor-isn't
293 119, 7 | set on level ground, bounded by dikes -- brimful of water
294 63 | until I know whether the bowstring with which I was wounded
295 12, 20 | for a pillow. And cowherd boys came up and spat on me,
296 41 (2) | and its Factors Explained (BPS Wheel No. 245/247). ~
297 41, Int | this. For the next five Brahma-planes, the state of non-returning
298 7 (12) | the four Divine Abidings (brahma-vihara). On these see Wheel Nos.
299 12 (5) | Comy.: The Wheel of Brahma (brahmacakka) is the supreme, best, most
300 7 (21) | Phaggu which is a day of brahmanic purification in the month
301 1, TrInt| to a particular school of Brahmanical thought that was developing
302 2 | dog, a snake, a stump, a bramble patch, a chasm, a cliff,
303 45 | hide-parings, moss, rice bran, rice-scum, sesame flour,
304 119, 5 | pour bath powder into a brass basin and knead it together,
305 13 | then in their quarrels, brawls, and disputes, they attack
306 95 | Venerable Bharadvaja, don't break in & interrupt while the
307 82 | evil thief~caught at the break-in~ is destroyed~ by
308 44, Text | an evaluation, one then breaks out into speech. That's
309 14, TrInt| stilled, and there is a breakthrough to the cessation of the
310 14, TrInt| how inner complications breed external contention. ~How
311 12, 20 | liquor, wine or fermented brew. I kept to one house, to
312 119, 6 | full of water up to the brim so that crows could drink
313 58, TrInt| cry and thus effectively bringing the debate to a halt. The
314 36 | the arms, were to roast & broil him over a pit of hot embers.
315 9, 11 | of beings, their old age, brokenness of teeth, grayness of hair,
316 135 | she envies, begrudges, & broods about others' gains, honor,
317 1, TrInt| Unconditioned, the Dharma-body, Buddha-nature, rigpa, etc., is said to
318 22 (2) | formed the framework for Buddhaghosa's Visuddhimagga (The Path
319 8 (20) | up to the aspiration for Buddhahood. The Sub.Comy., however,
320 107 (1) | seven-storied palace is not to be built in one day [Commentary]. ~
321 2 | intoxication, nor for putting on bulk, nor for beautification;
322 45 | deer ate it, no brush fire burned it up, no woodsmen picked
323 45 | maluva creeper pod were to burst open in the last month of
324 7 (23) | who evil kamma work -- ~Butchers of sheep and swine, fishers,
325 126 (3) | on the curds dilutes the buttermilk, which helps in separating
326 7 (3) | and unrighteous greed ~2. byapada, ill will ~3. kodha, anger ~
327 8, 1 | One's discipline they are caged 'abidings in ease here and
328 12, 20 | accumulating over the years, caked off my body and flaked off.
329 12, 20 | accumulating over the years, cakes and flakes off, so too,
330 13 | checking or accounting or calculating or plowing or trading or
331 107 | for us whose livelihood is calculation3 there can be seen a gradual
332 63 | curved arrow, a barbed, a calf-toothed, or an oleander arrow.'
333 12, 20 | dung of the young suckling calves. As long as my own excrement
334 8 (12) | Thera's; Soma Thera has "cancelling"; I. B. Horner, "expunging."] ~
335 11 (12) | This is the stock canonical declaration of Arahantship.
336 45 | fallen fruits. He wears hemp, canvas, shrouds, refuse rags, tree
337 125 | being tamed reach tamed capacity, would they, being tamed,
338 136 (9) | executioner who, after a career of murder as a bandit, then
339 95 (1) | Notice that Kapadika is careful to safeguard the truth in
340 107, 3 | should take food reflecting carefully, not for fun or indulgence
341 14, TrInt| philosophical discourse it carries negative connotations, usually
342 36 | my head... Extreme forces carved up my stomach cavity, just
343 45 | made a canopy over it, & cascading down around it, caused the
344 95 (2) | from his mouth, while other castes were born from lower parts
345 11 (6) | psychological need to which the view caters, specifically the nurturing
346 82 | Just as an evil thief~caught at the break-in~ is destroyed~
347 12, 17 | by breaking out from the caul; this is called womb-born
348 14, TrInt| is simply the analysis of cause-effect processes. One is still
349 75 | glowing embers. The more he cauterized his body over the pit of
350 107, 6 | slope, in a glen, a hill cave, a cemetery, a woodland
351 136, Int | Bhikkhu Khantipalo)~This celebrated sutta shows some of the
352 41, Text | hard, hurtful to others, censorious of others, bordering on
353 19 | imprisonment or a fine or public censure arising from that [if he
354 14, TrInt| Introduction~This discourse plays a central role in the early Buddhist
355 118 | full-moon night of the Pavarana ceremony -- the Blessed One was seated
356 2 | patch, a chasm, a cliff, a cesspool, an open sewer. Reflecting
357 7 (12) | Loving-kindness" (metta-sahagatena cetasa). This, and the following,
358 8 (12) | Visuddhimagga transl. by Ñanamoli, Ch. XVIII, 3). His jhana produces
359 148 | Chachakka Sutta - The Six Sextets~
360 87 | way into the king's inner chambers. Then King Pasenadi Kosala
361 95 | present still sing, still chant, repeating what was said,
362 107, 3 | or indulgence or personal charm or beautification, but taking
363 2 | stump, a bramble patch, a chasm, a cliff, a cesspool, an
364 8, 2 | be unchaste; we shall be chaste here -- thus effacement
365 58, TrInt| infant son on his lap as a cheap debater's trick: if the
366 19 | cows: He would tap & poke & check & curb them with a stick
367 13 | makes a living -- whether checking or accounting or calculating
368 82 | the dead one -- ~ not children, wives,~ dominion, or
369 12, 20 | stanza never heard before: ~Chilled by night and scorched by
370 8 (17) | harmfulness, i.e., it cuts it off (chindati). This method of explanation
371 125, 22 | on a heap of straw.' He chooses a remote lodging in the
372 8 (3) | Purification (Visuddhimagga), Chs. XVIII, XX, XXI. ~According
373 7 (2) | being produced according to circumstances. The defilements of mind,
374 8 (21) | Parikkamana (lit. going around, circumventing) has the meaning of 'avoiding' (
375 10b (2) | Mind (Pali citta, also consciousness or viññana)
376 7 (2) | Defilements of the mind" (cittassa upakkilesa). Comy.: "When
377 8 (20) | the arising of a thought (cittuppado), i.e., an inclination for
378 41, Text | as go to the heart, are civil, desired of many and dear
379 63 | foolish man, who are you to be claiming grievances/making demands
380 72 | confused. The modicum of clarity coming to me from your earlier
381 72 | offered any other -- is classified simply as 'out' (unbound)." ~"
382 57, Int | In this sutta the Buddha classifies kamma into four groups: ~(
383 82 | said, "Migacira has been cleaned up for you, your majesty.
384 82 | responded to the king. As he was cleaning up Migacira he saw Ven.
385 2 | bramble patch, a chasm, a cliff, a cesspool, an open sewer.
386 11 (9) | eliminates the other three clingings because these three are
387 9 | friends, listen and attend closely to what I shall say." ~"
388 45 | case where someone is a cloth-less1 ascetic, rejecting conventions,
389 12, 20 | fed on fallen fruits. I clothed myself in hemp, in hemp-mixed
390 45 | Watered by a rain-laden cloud, it sprouted in due course
391 12, 19 | s height full of glowing coals without flame or smoke;
392 108, Text | Patimokkha that has been codified. On the uposatha day, all
393 140 | bright. What does one cognize with that consciousness?
394 95 | hymns, sung, repeated, & collected, which brahmans at present
395 Int | of the five nikayas, or collections, in the Sutta Pitaka of
396 149 (1) | thirty-seven qualities are collectively termed the "wings to awakening" (
397 140 | swallowed, and where it collects, and whereby it is excreted
398 7 (23) | Publ. by Ananda Semage, Colombo 11 ~
399 125, 25 | beings are mean, excellent, comely, ugly, well-going, ill-going,
400 82 | relatives & blood-kinsmen are commanded: all of you who are present,
401 105 | death-like suffering: when one commits a defiled offense. ~"Now,
402 95 | contemplates (lit: "weighs," "compares"). Contemplating, he makes
403 14, TrInt| increase, it shouldn't. When comparing feelings that lead to skillful
404 4 | It's through seeing two compelling reasons that I resort to
405 136, Int | The minds of people are complex and they make many different
406 136, Int | sutta shows some of the complexities of kamma and its results.
407 14, TrInt| papañca. This is how inner complications breed external contention. ~
408 Int | which together constitute a comprehensive body of teaching concerning
409 12 (2) | the ordinary human virtues comprised in the ten wholesome courses
410 136 (9) | killer of his own bandit comrades and subsequently executioner
411 8 (7) | not mine,' etc.). But if conceived in the way 'It is mine,'
412 12, 14 | the jhanas, liberations, concentrations and attainments. That too
413 8, 1 | the stilling of thought conception and discursive thinking,
414 8 (3) | Comy., the Thera's question concerns those who overrate the degree
415 125, 16 | wholly pure, polished like a conch-shell. Suppose now that I, having
416 10b, 10 | reduced to bleached bones of conchlike color... ~(8) And further,
417 12 (11) | states the meaning more concisely as the Tathagata's knowledge
418 8, 7 | One's words. ~* * *~[The concluding verse added by the 'Theras
419 12 (1) | emphasizing a "middle way" that condemned such extreme austerities
420 107, 7 | knowledge -- these things conduce both to their abiding in
421 57, Text | neither-dark-nor-bright ripening that conduces to the exhaustion of kamma. ~
422 125, 16 | The household life is confined and dusty, going forth is
423 140 | when, from the friction & conjunction of two fire sticks, heat
424 116 | of suffering.~Aparajita, conqueror of Mara's might. ~vi. "Sattha,
425 45 | staying when asked. He doesn't consent to food brought to him or
426 105 | is that? Because he would consider that food to be disgusting." ~"
427 8 (17) | noble aspirations, who act considerately and wisely, also their mental
428 Int | the Tipitaka. ~This nikaya consists of 152 discourses by the
429 72 | relinquishment of all construings, all excogitations, all
430 12, 20 | paused except to eat, drink, consume food, taste, urinate, defecate
431 95 | contemplative-love for contemplatives, a contemplative-confidence in contemplatives, a contemplative-respect
432 95 | has inspired within us a contemplative-love for contemplatives, a contemplative-confidence
433 95 | contemplative-confidence in contemplatives, a contemplative-respect for contemplatives. Magnificent,
434 7 (3) | denigration or detraction; contempt ~6. palasa, domineering
435 14, TrInt| complications breed external contention. ~How can this process be
436 109 (1) | the all," the "all" being conterminous with the five aggregates.
437 2 | simply for the survival & continuance of this body, for ending
438 7 (8) | pamojjam jayati... This text continues, as our present discourse
439 8 (16) | are merely a basis for (continuing) the round of existence (
440 1, TrInt| experience in this way. In contrast, a person in training should
441 131, TrInt| discourse has sparked some controversy, centered on the word "ratta."
442 12, 16 | talked with them and held conversations with them, yet I see no
443 107 | greetings with the Lord; having conversed in a friendly and courteous
444 58, TrInt| prince over to his side, converting a potential opponent into
445 8 (3) | among his pupils, and for conveying to them the Buddha's reply,
446 136 (9) | of this is the story of "Coppertooth," the public executioner
447 12, 20 | my spine stood forth like corded beads. Because of eating
448 22 (2) | The Path of Purity), the cornerstone of his Pali commentaries,
449 7 (13) | matter' the elements and corporeal phenomena derived from them (
450 95 | grammar, well-versed in cosmology & the marks of a great man.
451 12, 19 | windows, and in it there was a couch spread with rugs, blankets
452 8, 7 | the 'Theras of the First Council:] ~Deep like the ocean is
453 75 | from below, ointments & counter-ointments and treatments through the
454 109 | haven't I trained you in counter-questioning with regard to this & that
455 125 | greetings of friendliness and courtesy, he sat down at a respectful
456 12, 19 | sheets, with a deerskin coverlet, with a canopy as well as
457 1, TrInt| fact, the list of topics he covers reads like a Buddhist Samkhya.
458 10b, 10 | paddy, paddy, green gram, cow-peas, sesamum, and husked rice,
459 12, 20 | would go on all fours to the cow-pens when the cattle had gone
460 7 (2) | additional defilements: fear, cowardice, shamelessness and lack
461 12, 20 | sesamum flour or grass or cowdung. I lived on forest roots
462 121, 9 | of stumps & thorns, the craggy irregularities of this earth --
463 45 | of the sala tree to come crashing down. The thought occurred
464 12, 20 | jutted out as gaunt as the crazy rafters of an old roofless
465 41, Text | the gods that Delight in Creating...~23. ...of the gods that
466 125, 16 | with Mara, with Brahma, the creation with its recluses and brahmans,
467 41, Text | divider of the united, a creator of divisions, who enjoys
468 12, 20 | the tiny creatures in the crevices of the ground.' Such was
469 136 (9) | subsequently executioner of all criminals for fifty years, was taught
470 11 (8) | clearly indicates that the critical differentiating factor of
471 108, Text | of every sort, nor did he criticize mental absorption of every
472 8 (18) | with the tight grip of a crocodile and do not let go."
473 7 (23) | frogs, the watersnake, the crocodiles~And all that haunt the water
474 58, Text | head in my left hand and crooking a finger of my right, I
475 8 (21) | humans or deities, or one may cross over (by that ford) from
476 63 | wounded was a long bow or a crossbow... until I know whether
477 10b, 10 | sits down with his legs crossed, keeps his body erect and
478 7 | man performing brutal and cruel acts. ~One pure in heart
479 2 | tolerate an arisen thought of cruelty... ~Reflecting appropriately,
480 131, TrInt| Ven. Ñanananda, taking his cue from Ven. Ñanamoli, renders
481 45 | Cula-Dhammasamadana Sutta - The Shorter Discourse
482 63 | Cula-Malunkyovada Sutta - The Shorter Instructions
483 110 | Cula-Punnama Sutta - The Shorter Discourse
484 11 | Cula-Sihanada Sutta - The Shorter Discourse
485 121 | Cula-Suññata Sutta - The Lesser Discourse
486 44 | Cula-Vedalla Sutta - The Shorter Set
487 116 (6) | Culla Jali and Maha Jali. ~
488 44, Text | plunges into Unbinding, culminates in Unbinding, has Unbinding
489 14, TrInt| rather than without. The culprit in this case is a habit
490 19 | would tap & poke & check & curb them with a stick on this
491 21 | blood streaming from her cut-open head, went and denounced
492 14, TrInt| in this way the vicious cycle by which thinking and papañca
493 10, 3 | D. Mental Qualities)~"And
494 116 | Accutagamabyamaka.~Sumangala, Dabbila, Suppatitthita, Asayha,
495 12, 20 | bathing in water three times daily including the evening. Thus
496 8 (18) | adhanaggahi). Sub. Comy.: adhana = dalha, tight, firm. (c) Discards
497 58, TrInt| Nigantha Nataputta's image of a dangerous object stuck in the throat,
498 82 | serve to defend us from dangers. And yet you say, 'The world
499 125 | Dantabhumi Sutta - The Discourse on
500 12, 19 | scanty foliage casting a dappled shade; and then a man scorched
|