0-dappl | dark--insat | insig-proje | proli-torto | tough-yeste
bold = Main text
Chapter, § grey = Comment text
501 57, Text | the kind of kamma that is dark-and bright with dark-and-bright
502 8 (16) | the path of understanding (dassana-magga; i.e., Stream-entry)." ~
503 7 (23) | Transl. by C. A. F. Rhys Davids, from Early Buddhist Poetry,
504 8, 7 | Suttanta on Effacement,~Dealing with forty-four items,~showing
505 10b (22) | form of repeated births and deaths, is perpetuated. ~
506 58, TrInt| son on his lap as a cheap debater's trick: if the Buddha had
507 7 (3) | selfishness ~9. maya, hypocrisy or deceit ~10. satheyya, fraud ~11.
508 12 (18) | occurs in South Asia in late December or early January. ~
509 8 (17) | the harm done to others by deception, by causing dissension and
510 140 | fluctuate, for whatever is deceptive is false; Unbinding -- the
511 58, TrInt| the factors that go into deciding what is and is not worth
512 11 (12) | This is the stock canonical declaration of Arahantship.
513 9, 11 | hair, wrinkling of skin, decline of life, weakness of faculties --
514 8 (25) | the Blessed One, like the decree to the king. The preachers,
515 45 | food brought to him or food dedicated to him or to an invitation
516 87 | Mallika. It's astounding: how deeply the Blessed One sees, having
517 12, 19 | blankets and sheets, with a deerskin coverlet, with a canopy
518 12, 20 | consume food, taste, urinate, defecate and rest in order to remove
519 36 | well... If I urinated or defecated, I fell over on my face
520 12 (1) | The story of Sunakkhatta's defection is found in the Patika Sutta (
521 82 | infantry that will serve to defend us from dangers. And yet
522 136, Int | fancies the Master is to be defended thus? After doing intentional
523 14, TrInt| proliferating. The Pali Commentaries define papañca as covering three
524 7 (13) | bhutupadayadhamma). When defining 'mind and matter' in this
525 19 | unskillful qualities drawbacks, degradation, & defilement, and I foresaw
526 12 (2) | suttas, signifies all higher degrees of meditative knowledge
527 8, 7 | Meditate, Cunda, do not delay, lest you later regret it. '
528 14, Text | would experience a sweet, delectable flavor. In the same way,
529 107, 7 | defilements of the mind and deleterious to intuitive wisdom, aloof
530 105 | person, having eaten some delicious food, were to vomit it up.
531 61 (1) | when this discourse was delivered to him. ~
532 95 | learned, wise, with good delivery. He is capable of taking
533 140 | of passions, aversions, & delusions -- is the highest noble
534 63 | claiming grievances/making demands of anyone? ~"Malunkyaputta,
535 8, 4 | 26) A person given to denigrating has non-denigrating by which
536 12, 17 | generation? There are gods and denizens of hell and certain human
537 1 (2) | fruit, & the Great Being -- denote gods in the heavens of form &
538 21 | cut-open head, went and denounced her mistress to the neighbors: '
539 12 (2) | which Sunakkhatta is thus denying of the Buddha. ~
540 107, 5 | whether you are approaching or departing, acting with clear consciousness
541 108, TrNot| they had no qualms about depicting those functionaries as a
542 10a, 5 | the body." ~ ~The Modes of Deportment~"And further, O bhikkhus,
543 12 (5) | the knowledge of teaching (desanañana). The knowledge of penetration,
544 75 | at all, and think that he deserved to be killed. 'My gosh,
545 8 (22) | result, that result will be desirable and pleasant. ~"The connection (
546 41, Text | to the heart, are civil, desired of many and dear to many.
547 4 | or contemplatives who are desirous of gains, offerings, & fame...
548 75 | lamentation, pains, distresses, & despairs. And thus is the origin
549 116 | Manomaya and Bandhuma, the destroyers of pride; Tadadhimutta,
550 4 | minds of ill will, with destructive attitudes... I have a mind
551 8, 1 | absorption that is born of detachment, accompanied by thought-conception
552 36 | bright color of my skin deteriorated, simply from eating so little. ~"
553 12 (12) | is a state partaking of deterioration; cleansing (vodana) is a
554 7 (3) | makkha, denigration or detraction; contempt ~6. palasa, domineering
555 117 | contemplative or priest or deva or Mara and Brahma or anyone
556 125, 25 | beings. With the purified deva-vision surpassing that of men,
557 7 (8) | result of a cause"; while dhamma-patisambhida is concerned with the cause
558 7 (8) | his unwavering confidence; dhamma-veda is the enthusiasm arisen
559 8 (25) | penetration of the Dhamma (dhammabhisamaya, i.e., Stream-entry) after
560 12 (5) | the Wheel of the Dhamma (dhammacakka). This has two aspects:
561 7 (8) | attha-patisamvedi ca hoti dhammapatisamvedi ca; tassa atthapatisamvedino
562 7 (8) | tassa atthapatisamvedino dhammapatisamvedino pamojjam jayati... This
563 7 (8) | labhati atthavedam labhati dhammavedam). Comy.: "When reviewing (
564 7 (8) | blessing. ~Cf. Ang 5:10: tasmim dhamme attha-patisamvedi ca hoti
565 7 (10) | Non-returning." Comy. merely refers dhammo to the path-category of
566 1, TrInt| the Unconditioned, the Dharma-body, Buddha-nature, rigpa, etc.,
567 10a, 5 | of Materiality (Elements, Dhatu)~"And further, O bhikkhus,
568 140 | Dhatu-vibhanga Sutta - An Analysis of the
569 14, TrInt| is less linear and can be diagramed like this: ~perception >
570 87 | of gamblers were playing dice not far from the Blessed
571 8 (25) | with a smooth and fluent diction. Hence that statement in
572 44 (2) | threshold of Unbinding. They differ only in how they are approached.
573 11 (8) | indicates that the critical differentiating factor of the Buddha's Dhamma
574 8 (18) | thing, one conceives it differently (sabhavam atikkamitva parato
575 10a, 5 | openings, full of grain differing in kind, namely, hill-paddy,
576 14, TrInt| derived from a root that means diffuseness, spreading, proliferating.
577 21 | without earth.' He would dig here & there, scatter soil
578 140 | savored gets properly digested; or anything else internal,
579 126 (3) | water sprinkled on the curds dilutes the buttermilk, which helps
580 109 (1) | applies only within the dimension of time, and thus would
581 125 | hatchet, and the resounding din of drum and kettle-drum,
582 20a | of his pondering on their disadvantageousness, endeavor to be without
583 136, Int | Then neither agreeing nor disagreeing with the words of the venerable
584 19 | would fall into ruin & disaster. Then suppose that a certain
585 8 (18) | dalha, tight, firm. (c) Discards not easily. Comy.: "There
586 10b, 10 | charnel ground and reduced to disconnected bones, scattered in all
587 12 (13) | intention in so doing is to discourage others from entering upon
588 12 | out of anger. Thinking to discredit the Tathagata, he actually
589 14 (1) | events, turns them into discrete things.
590 7 (8) | or knowledge of doctrinal discrimination). Attha-patisambhida is
591 7 (8) | Attha-patisambhida is explained as the discriminative knowledge of "the result
592 58, Text | For Devadatta was upset & disgruntled at those words of yours.'
593 126 | Ven. Bhumija from his own dish of milk rice. ~Then Ven.
594 125, 25 | integration and many an eon of disintegration and many an eon of integration-disintegration: '
595 140 | and from the separation & disjunction of those very same fire
596 36 | I would be lying.' So I dismissed them, saying, 'Enough.' ~"
597 82 | ground would permit, he dismounted and went to Ven. Ratthapala,
598 4 | do not praise myself or disparage others...'... ~"...'When
599 4 | to praising themselves & disparaging others... I do not praise
600 2 | piercing, disagreeable, displeasing, & menacing to life. The
601 12, 14 | understands as it actually is the disposition of the faculties of other
602 110 | not with his own hand, disrespectfully, as if throwing it away,
603 8 (17) | by deception, by causing dissension and by backbiting. The mark
604 119, 8 | sharp, stabbing, fierce, distasteful, disagreeable, deadly. ~"[
605 41, Text | Or he has wrong view, distorted vision, thus: 'There is
606 12, 20 | food was advertised to be distributed, from where a dog was waiting,
607 82 | sweet -- ~in various ways disturb the mind.~Seeing the drawbacks
608 8 (10) | rejection of false views (ditthi). ~
609 125, 25 | here.' Thus he remembers divers former habitations in all
610 41, Text | those, and he is thus a divider of the united, a creator
611 19 | to me: 'Why don't I keep dividing my thinking into two sorts?'
612 41, Int | among the Brahmas (from the Divinity's Retinue to the Very Fruitful
613 41, Text | the united, a creator of divisions, who enjoys discord, rejoices
614 14, TrInt| dear-&-not-dear > stinginess/divisiveness/quarrels/disputes ~In MN
615 57, Text | unstintingly, he develops the dog-habit fully and unstintingly,
616 136, Int | always go to hell," and (4) dogma hardens and becomes rigid
617 136, Int | experience) and which are dogmatic superstructure which is
618 136, Int | rigid when he says (with the dogmatists of all ages and places), "
619 82 | not children, wives,~ dominion, or riches. ~Long life~can'
620 14, TrInt| not-me, mine/not-mine, doer/done-to, signifier/signified. Once
621 10b, 10 | Just as if there were a double-mouthed provision bag full of various
622 12, 17 | rotten corpse, in rotten dough, in a cesspit, or in a sewer;
623 140 | sustained: up-going winds, down-going winds, winds in the stomach,
624 8, 5 | all unsalutary states lead downward and all salutary states
625 75 | him by both arms, were to drag him to a pit of glowing
626 12, 20 | accepted no fish or meat, I drank no liquor, wine or fermented
627 12 | the Venerable Sariputta dressed, and taking his bowl and
628 135a, Int | of one who is no longer drifting aimlessly but has some direction
629 45 | takes no fish or meat. He drinks no liquor, wine, or fermented
630 119, 5 | would nevertheless not drip; even so, the monk permeates...
631 119, 7 | ready, so that a skilled driver, a trainer of tamable horses,
632 7 (7) | given up, has been (forever) dropped, let go, abandoned, relinquished. " ~
633 125 | and the resounding din of drum and kettle-drum, conch and
634 125 (6) | Dukkha: usually rendered by "suffering"
635 116 | Khemabhirata, and Sorata. ~viii. "Durannaya, Sangha, and Uccaya, and
636 10b (2) | stream of mind of momentary duration. Mental objects, dhamma,
637 108, Text | must be going. Many are my duties, many the things I must
638 19 | Dvedhavitakka Sutta - Two Sorts of Thinking~
639 10, 4 | E. Conclusion)~"Now, if anyone
640 9, 18 | bases: the eye-base, the ear-base, the nose-base, the tongue-base,
641 2 | with the restraint of the ear-faculty... ~Reflecting appropriately,
642 148 | said? The eye-medium, the ear-medium, the nose-medium, the tongue-medium,
643 36 | roaring of winds coming out my earholes, just like the loud roar
644 8 (20) | linking them with his heart's earnest resolve. Also, the last
645 140 | mind -- whether a belt, an earring, a necklace, or a gold chain --
646 136 (9) | Sariputta Thera and his mind eased of the heavy weight of evil
647 11 (11) | in English is not. The easiest solution is to translate
648 108, TrNot| lineage holders, elected ecclesiastical heads, or the use of mental
649 82 | rules over the earth~to the edge of the sea,~dissatisfied
650 8 (17) | effacement,' because it effaces harmfulness, i.e., it cuts
651 7 (4) | cessation and means of effecting cessation." This application
652 58, TrInt| debate and also to make an effective point. Taking Nigantha Nataputta'
653 58, TrInt| causing him to cry and thus effectively bringing the debate to a
654 12 (14) | the fourth confirms the efficacy of the Dhamma in accomplishing
655 119, 8 | effluents, he remains in the effluent-free release of awareness & release
656 12, 17 | breaking out of the shell of an egg; this is called egg-born
657 107 | sixes, seven sevens, eight eights, nine nines, ten tens,'
658 44, Text | obsession gets obsessed eith neither-pleasant-nor-painful
659 12 (4) | Abhidhamma Pitaka provides an elaborate analysis of them, the gist
660 12 (8) | This knowledge will be elaborated upon below in Sections 35-
661 108, TrNot| appointed lineage holders, elected ecclesiastical heads, or
662 11 (9) | The path of stream-entry eliminates the other three clingings
663 1, TrInt| and out of which they all emanate. ~However, instead of following
664 1, TrInt| out of which all things emanated and which was immanent in
665 44, Text | feeling that 'I am about to emerge from the cessation of perception &
666 82 | Ratthapala, accompanied by many eminent members of his court. On
667 125 (4) | Satipatthana which, through emphasis on bare observation, tends
668 7 (5) | Comy. emphasizes the connection of this paragraph
669 12 (1) | resented the Buddha for emphasizing a "middle way" that condemned
670 125 (4) | discursive thought, and enables the meditator to enter directly
671 12 | through a wall, through an enclosure, through a mountain, as
672 20a | unskillful thoughts, his endeavoring to be without attentiveness
673 75 | would regard that man as an enemy & no friend at all, and
674 125 (4) | meditator is advised not to engage in the thought about the
675 14, TrInt| desires of others who are also engaging in papañca. This is how
676 8 (3) | bala-puthujjana) who are entirely engrossed in worldly life, nor does
677 116 | Usabha who cut away the ensnaring root of suffering.~Upanita
678 11 (5) | The adoption of one view entailing opposition to the other
679 58, TrInt| yet beneficial is not even entertained. ~This discourse also shows,
680 12 (12) | liberations (vimokkha) are enumerated, e.g., at DN 15/ii,70-71,
681 10b (24) | The usual enumeration of the ten principal fetters (
682 45 | Then the creeper, having enwrapped the sala tree, having made
683 8 (16) | as forming the complete equipment required for insight (vipassana-sambharo
684 117 | Any singleness of mind equipped with these seven factors --
685 11 (10) | shown to be the means to eradicate clinging. ~
686 7 (4) | immaterial existence, is eradicated only on the path of Arahatship;
687 11 (6) | path of stream-entry, which eradicates all wrong views. Their gratification (
688 12 (6) | regard things in such an erroneous way. It is impossible for
689 136 (10) | sooner or later; he has not escaped its results. ~
690 8, 4 | without mindfulness has the establishment of mindfulness by which
691 11 (6) | craving for being by the eternalist view and of craving for
692 2 | and will endure as long as eternity. This is called a thicket
693 95 | vocabularies, liturgy, phonology, & etymologies, and the histories as a
694 8 (7) | simply does not exist (n'ev'atthi)." ~
695 12 (13) | idiom yathabhatam nikkhitto evam niraye is knotty; the rendering
696 7 (10) | quotes a parallel passage "evam-dhamma ti Bhagavanto ahesum," found
697 7 (10) | such wisdom" (evam-silo evam-dhammo evam-pañño). Comy.: "This
698 7 (10) | evam-silo evam-dhammo evam-pañño). Comy.: "This refers to
699 7 (10) | concentration, such wisdom" (evam-silo evam-dhammo evam-pañño).
700 61 (2) | Evenness: samañña.
701 2 | of mine that is constant, everlasting, eternal, not subject to
702 7 | One pure in heart has evermore~The Feast of Cleansing21
703 136, Int | causality, (3) so he says, "evil-doers always go to hell," and (
704 136, Int | invariability like "the evildoer goes to hell" are much too
705 1 (6) | if questioned on what exactly might be the grounds for
706 14, TrInt| reification, proliferation, exaggeration, elaboration, distortion. ~
707 140 | water on it time & again, examine it time & again, so that
708 108, Text | discussed, accumulated, examined with his mind, and well-penetrated
709 118, 3 | remains mindful in this way, examining, analyzing, & coming to
710 8 (20) | actions conforming to it. Examples are given beginning with
711 10b (10) | contemplations of the body, excepting the preceding one, have
712 12 (13) | Although such a fate may sound excessively severe merely for verbal
713 95 | Blessed One was sitting & exchanging courtesies & conversation
714 75 | on, gratified, he would exclaim words of gratification, '
715 72 | of all construings, all excogitations, all I-making & mine-making &
716 140 | collects, and whereby it is excreted from below, or anything
717 8 (20) | itself but only in the actual execution of it. This certainly applies
718 95 | Contemplating, he makes an exertion. Exerting himself, he both realizes
719 107, 7 | scents -- even so is the exhortation of the good Gotama highest
720 12 (17) | refer back to his previous existences as a seeker of enlightenment. ~
721 136, Int | are four kinds of persons existing in the world. What four? (
722 131, TrInt| summary of this discourse explicitly mentions one practicing "
723 95 (1) | the truth in the way he expresses his approval for the Buddha'
724 8 (12) | cancelling"; I. B. Horner, "expunging."] ~The eight stages of
725 152 | his flexed arm or flex his extended arm, that is how quickly,
726 8 (3) | beginner's insight-practice extends from the "discernment of
727 8 (24) | with defilements not extinguished (anibbuta-kilesa)." ~
728 Int | to that book contains an extraordinary synopsis of the Buddha's
729 9, 18 | are these six bases: the eye-base, the ear-base, the nose-base,
730 148 | to what was it said? The eye-medium, the ear-medium, the nose-medium,
731 14, Text | his tongue, raising his eyebrows so that his forehead was
732 75 | other sects are blind & eyeless. Without knowing freedom
733 7 (23) | free! ~-- Transl. by C. A. F. Rhys Davids, from Early
734 58, Text | time a baby boy was lying face-up on the prince's lap. So
735 125 (4) | explanation is favored by the facts that (1) in our text, the
736 41, Text | Fair-to-see gods...~37. ...of the Fair-seeing gods...~38. ...of the gods
737 41, Text | Untormenting gods...~36. ...of the Fair-to-see gods...~37. ...of the Fair-seeing
738 8, 2 | be faithless; we shall be faithful here -- thus effacement
739 8, 2 | done. ~(37) Others will be faithless; we shall be faithful here --
740 8, 4 | 37) A person given to faithlessness has faith by which to avoid
741 14, TrInt| connotations, usually of falsification and distortion. The word
742 4 | desirous of gains, offerings, & fame... I have few wants...'... ~"...'
743 136, Int | when the young bhikkhu fancies the Master is to be defended
744 12, 20 | standing behind the Blessed One fanning him.22 Then he said to the
745 125, 23 | dejection in the world. He fares along contemplating the
746 140 | fabricates nor mentally fashions for the sake of becoming
747 20a | finding no reason for walking fast, walks slowly; finding no
748 36 | to claim to be completely fasting while these devas are infusing
749 12, 19 | relieved all his distress, fatigue and fever and has come out
750 125 (4) | This latter explanation is favored by the facts that (1) in
751 63 | until I know whether the feathers of the shaft with which
752 21 | Because space is formless & featureless. It's not easy to draw pictures
753 7 (21) | in the month of Phagguna (February-March). Ñanamoli translates it
754 12, 20 | had left them, and I would feed on the dung of the young
755 14, TrInt| with plenty of room for feedback loops, the maps vary in
756 45 | forest roots & berries. He feeds on fallen fruits. He wears
757 14, TrInt| agent" -- in this case, the feeler -- acting on "objects,"
758 8 (21) | one may easily experience felicity among humans or deities,
759 108, Text | fermentations, he remains in the fermentation-free release of awareness & release
760 63 | which I was wounded was fiber, bamboo threads, sinew,
761 119, 8 | painful, sharp, stabbing, fierce, distasteful, disagreeable,
762 4 | contemplatives who are covetous & fiercely passionate for sensual pleasures...
763 107, 7 | shapes -- even so in many a figure is dhamma made clear by
764 12, 19 | than a man's height full of filth; and then a man[*p.75] scorched
765 152 | man might easily snap his fingers, that is how quickly, how
766 12, 20 | Purification comes about through fire-worship.' But it is impossible to
767 7 (23) | Butchers of sheep and swine, fishers, hunters of game,~Thieves,
768 7 (23) | avail to free?~Why then the fishes and the tortoises,~The frogs,
769 7 (8) | doctrine; but this hardly fits here. These two terms occur
770 107 | threes, four fours, five fives, six sixes, seven sevens,
771 117 | mental absorption, mental fixity, focused awareness, & verbal
772 12, 20 | years, caked off my body and flaked off. It never occurred to
773 12, 20 | over the years, cakes and flakes off, so too, dust and dirt,
774 12, 19 | of glowing coals without flame or smoke; and then a man
775 148 | sound-medium, the aroma-medium, the flavor-medium, the tactile sensation-medium,
776 140 | well-refined, thoroughly refined, flawless, free from dross, pliant,
777 12, 20 | or a woodsman, I would flee from grove to grove, from
778 12, 20 | on seeing human beings, flees from grove to grove, from
779 152 | extend his flexed arm or flex his extended arm, that is
780 152 | might easily extend his flexed arm or flex his extended
781 107 | to say as far as the last flight of stairs,1 so, too, good
782 19 | that? Because he foresees flogging or imprisonment or a fine
783 119, 5 | immersed in the water and flourish without standing up out
784 107, 7 | pointed to as chief of the flower scents -- even so is the
785 138 | follows the drift of (lit.: 'flows after') the theme of the
786 140 | founded on truth, does not fluctuate, for whatever is deceptive
787 82 | lie as if slain by their folly,~the wise don't tremble~
788 20 | young woman -- or man -- fond of adornment, would be horrified,
789 82 | touched by it, too.~But while fools lie as if slain by their
790 14, TrInt| earth, fire, & wind have no footing, where long/short, coarse/
791 7 (20) | Three are fords; the other four are rivers. ~
792 125 | ground' he does not move a fore-leg nor does he move a hind-leg,
793 14, Text | his eyebrows so that his forehead was wrinkled in three furrows --
794 125 | hind-leg, nor does he move the forepart of his body, nor does he
795 19 | Why is that? Because he foresees flogging or imprisonment
796 12, 20 | or I see them. Just as a forest-bred deer, on seeing human beings,
797 19 | Suppose, monks, that in a forested wilderness there were a
798 148 | to what was it said? The form-medium, the sound-medium, the aroma-medium,
799 Int | Word 6 (Macintosh/Windows) format. See the Theravada Text
800 22 (2) | list of the seven purities formed the framework for Buddhaghosa'
801 8 (16) | connection they are mentioned as forming the complete equipment required
802 1 (2) | in the heavens of form & formlessness. ~
803 8 (3) | self-overrater himself, but in formulating his question, he put himself
804 108, Text | Pajjota, was having Rajagaha fortified. ~Then in the early morning,
805 14, TrInt| short, coarse/fine, fair/foul, name/form are all brought
806 75 | embers, the more disgusting, foul-smelling, & putrid the openings of
807 21 | vicious. Lady Vedehika is foul-tempered. Lady Vedehika is violent.' ~"
808 118 | the perception of the] foulness [of the body]... the perception
809 140 | discernment. ~"His release, being founded on truth, does not fluctuate,
810 119, 5 | again, so that the cool fount of water welling up from
811 10a, 5 | sitting at the junction of a four-cross-road; in the same manner, a bhikkhu
812 7 (3) | moha) is added; all the fourteen other defilements are identical
813 22 (2) | seven purities formed the framework for Buddhaghosa's Visuddhimagga (
814 10b (19) | practice of insight (vipassana) freeing from single evil states
815 140 | Just as when, from the friction & conjunction of two fire
816 125 | having exchanged greetings of friendliness and courtesy, he sat down
817 41, Text | the divided, a promoter of friendships, enjoying concord, rejoicing
818 45 | in the tree would become frightened, apprehensive, & anxious.
819 7 (23) | fishes and the tortoises,~The frogs, the watersnake, the crocodiles~
820 7 (8) | that a rebellion in the frontier region has been quelled." ~*["
821 7 (11) | attainment of the path and fruition (of Arahatship), says Comy.
822 13 | in vain, my efforts are fruitless!' Now this drawback too
823 1, TrInt| not only to views in their full-blown form as specific positions,
824 119, 6 | Fullness of Mind)~"Monks, whoever
825 107, 3 | reflecting carefully, not for fun or indulgence or personal
826 22 (2) | these seven forms of purity functioned not as a goal of practice
827 7 (1) | instance (black) goat's fur, any effort (of washing
828 14, Text | forehead was wrinkled in three furrows -- left, leaning on his
829 107, 3 | keeping it unharmed, for furthering the Brahma-faring,4 with
830 116 (2) | Dictionary of Pali Proper Names, G. P. Malalasekera. ~
831 7 (23) | swine, fishers, hunters of game,~Thieves, murderers -- so
832 107 | Ganakamoggallana Sutta - The Discourse to
833 107 (3) | Ganana. From this profession of
834 7 (8) | connotations: 1. (Vedic) scripture (gantha), 2. joy (somanassa), 3.
835 45 (1) | wear garments, although the garment would not be made of cloth. ~
836 12, 20 | or a shepherd or someone gathering grass or sticks, or a woodsman,
837 12, 20 | little my ribs jutted out as gaunt as the crazy rafters of
838 8 (16) | for refuge to the Triple Gem, then this Refuge will be
839 152 | drops of water roll off a gently sloping lotus leaf & do
840 12 (4) | elaborate analysis of them, the gist of which will be discussed
841 20a | said this, and the bhikkhus glad at heart, approved of his
842 58, Text | he was sitting there, he glanced up at the sun and thought, "
843 107, 6 | on a mountain slope, in a glen, a hill cave, a cemetery,
844 41, Text | Radiance...~29. ...of the Glorious gods...~30. ...of the gods
845 12 (13) | rendering here follows the gloss of Comy.: "He will be put
846 7 (1) | as for instance (black) goat's fur, any effort (of washing
847 63 | was dark, ruddy-brown, or golden-colored... until I know his home
848 36 | neither black nor brown, he's golden-skinned. So much had the clear,
849 136 (12) | days in hell. Her power of goodness from the doing of many good
850 108 | Gopaka Moggallana Sutta - Moggallana
851 11 (4) | generally means mental activity governed by craving, conceit and
852 21 | getting up after daybreak, grab hold of a rolling pin and
853 36 | just as if two strong men, grabbing a weaker man by the arms,
854 95 | skilled in philology & grammar, well-versed in cosmology &
855 7 (5) | confidence..." Hence the grammatical construction of the original
856 12 (21) | explains sati as the ability to grasp in mind a hundred or a thousand
857 12 (10) | inclinations, and that they gravitate towards those who share
858 9, 11 | age, brokenness of teeth, grayness of hair, wrinkling of skin,
859 110 | of people of integrity? Greatness among devas or among human
860 8 (12) | ascesis," derived from the Greek askeuein, to scratch. The
861 125 | Lord; having approached and greeted the Lord, he sat down at
862 63 | who are you to be claiming grievances/making demands of anyone? ~"
863 36 | wished otherwise and were grieving with tears on their faces --
864 8 (18) | their views with the tight grip of a crocodile and do not
865 20 | this way, giving up the grosser posture, he takes up the
866 136, Int | proceeds to analyze these views grounded in partial experience and
867 95 | brahmans turn out to be groundless?" ~"It's not only out of
868 12, 20 | Alone in awe-inspiring groves,~Naked, no fire to sit beside,~
869 21 | Angered & displeased, she grumbled. ~"Then the thought occurred
870 136 (6) | right view) are supposed to guarantee salvation. ~
871 108, Text | appropriate for retreat because of guardians & protectors like yourself." ~"
872 13 | with it?' And as he thus guards and watches over his property,
873 7 | worlds, the incomparable guide of men who are tractable,
874 107, 7 | As, good Gotama, black gum is pointed to as chief of
875 116 | Jita, Anga and Panga and Gutijjita. Passi removed defilements,
876 125, 25 | and recollection of former habitation: he remembers a variety
877 2 | the sorts of unsuitable habitats, and associating with the
878 14, TrInt| within, in the unskillful habits of the mind, rather than
879 41, Int | frequently so that they become habitual. If one recognizes any of
880 8 (5) | Underlie (anusenti), i.e., habitually occur (cf. anusaya, "tendency,"
881 7 (13) | rupa) the heart base (hadaya-vatthu) being the physical support (
882 41 (3) | on the commentary to the Hadayavibhanga (in the Vibhanga, second
883 45 | wool, owl's wings. He is a hair-&-beard puller, one devoted
884 12, 20 | discourse on the Dhamma as 'The Hair-raising Discourse.' "23 ~That is
885 57, Text | town of the Koliyans called Haliddavasana. ~2. Then Punna, a son of
886 58, TrInt| bringing the debate to a halt. The Buddha, however, uses
887 45 | who rejects seats. He is a hands-around-the-knees sitter, one devoted to the
888 7 (4) | however, including the hankering after fine material and
889 13 | cold; he faces heat; being harassed by mosquitoes, flies, wind,
890 135a, Text | he envies, begrudges and harbors envy about others' gains,
891 136, Int | to hell," and (4) dogma hardens and becomes rigid when he
892 8, 1 | the inner tranquillity and harmony of the second absorption
893 125 | blows of sword, axe, arrow, hatchet, and the resounding din
894 | Hath
895 7 (3) | 14. atimana, arrogance, haughtiness ~15. mada, vanity or pride ~
896 63 | of a vulture, a stork, a hawk, a peacock, or another bird...
897 125, 25 | knowledges, te-vijja)~Macintosh HD:work:website:canon:majjhima:
898 105 | behind, the wound would heal. With the healing of the
899 10a, 5 | bones more than a year old, heaped together, he thinks of his
900 148 | explanation was being given, the hearts of 60 monks, through no
901 152 | water fall onto an iron pan heated all day: Slow would the
902 8, 4 | given to negligence has heedfulness by which to avoid it. ~(
903 7 (3) | 16. pamada, negligence or heedlessness; in social behavior, this
904 12 (6) | view to commit the five heinous crimes (matricide, parricide,
905 126 (3) | dilutes the buttermilk, which helps in separating it from the
906 12, 20 | clothed myself in hemp, in hemp-mixed cloth, in shrouds, in refuse
907 12 (6) | such dhammas are causes (hetu), conditions (paccaya),
908 1, TrInt| ultimate root and about the hierarchy of the emanation. Many of
909 82 | whom you have often spoken highly -- is there, sitting in
910 125, 22 | slope, in a wilderness, in a hill-cave, a cemetery, a forest haunt,
911 10a, 5 | differing in kind, namely, hill-paddy, paddy, green-gram, cow-pea,
912 7 (13) | excellent" (so 'atthi idam atthi hinam atthi panitam...' pajanati). ~
913 125 | fore-leg nor does he move a hind-leg, nor does he move the forepart
914 125 | body, nor does he move the hindpart of his body, nor does he
915 116 | is destroyed.~Hingu and Hinga of great power. ~iv. "The
916 116 | re-living) is destroyed.~Hingu and Hinga of great power. ~
917 117 | livelihood? Scheming, persuading, hinting, belittling, & pursuing
918 95 | etymologies, and the histories as a fifth; skilled in philology &
919 21 | to come along carrying a hoe & a basket, saying, 'I will
920 108, TrNot| such as appointed lineage holders, elected ecclesiastical
921 140 | spatial, & sustained: the holes of the ears, the nostrils,
922 121, 9 | attending to all the ridges & hollows, the river ravines, the
923 140 | excellent report about the honorable Gotama has been spread about: '
924 1, TrInt| Buddha's words. They had hoped to hear his contribution
925 82 | Greedy, they stash it away,~hoping for even more~sensual pleasures. ~
926 58 (1) | with two nasty, curved "horns" sticking out of either
927 4 | dread... I have gone beyond horripilation...'... ~"...'When priests
928 2 | a wild elephant, a wild horse, a wild bull, a wild dog,
929 82 | elephant rider, an expert horseman, an expert charioteer, an
930 7 (8) | dhamme attha-patisamvedi ca hoti dhammapatisamvedi ca; tassa
931 125, 25 | website:canon:majjhima:mn125.html ~(1. Recollection of former
932 7 (23) | sheep and swine, fishers, hunters of game,~Thieves, murderers --
933 12, 20 | water thus: 'Let me not hurt the tiny creatures in the
934 7 (13) | is excellent" (so 'atthi idam atthi hinam atthi panitam...'
935 7 (13) | understands what exists' (atthi idan'ti; lit. 'There is this').
936 148 | tactile sensation-medium, the idea-medium. 'The six external media
937 131, TrInt| it as "lover," yielding "Ideal Lover of Solitude." ~If
938 14, TrInt| When there's the sense of identification with something that experiences,
939 1, TrInt| experience as the ultimate goal, identify with it in a subtle way (
940 2 | fetters are abandoned in him: identity-view, doubt, and grasping at
941 4 | fault of their drooling idiocy that they give rise to unskillful
942 131, TrInt| Solitude." ~If we look at idiomatic Pali usage, though, we find
943 4 | case that I am a drooling idiot, when I resort to isolated
944 4 | contemplatives who are drooling idiots, resort to isolated forest
945 8, 4 | 41) A person given to idleness has energetic endeavor by
946 12, 14 | These worthy beings who were ill-conducted in body, speech and mind,
947 125, 25 | comely, ugly, well-going, ill-going, according to the consequence
948 1, TrInt| theorizing attacked as ignorant & ill-informed. The Commentary tells us,
949 2 | wind, sun, & reptiles; ill-spoken, unwelcome words & bodily
950 11 (11) | obscure the sense more than it illuminates it. The word upadana in
951 7 (9) | frequently occurring passage illustrates the importance given in
952 58, TrInt| Taking Nigantha Nataputta's image of a dangerous object stuck
953 7 (14) | perception" (atthi uttari imassa saññaga-tassa nissaranam).
954 57, Int | people who believed that by imitating animals they would be saved.
955 1, TrInt| the abstract, the "in" (immanence) & "out of" (emanation)
956 61 | s like a royal elephant: immense, pedigreed, accustomed to
957 8 (17) | about other (and lesser immoral acts induced by false views). ~"
958 7 (6) | Comy.: "unshakable and immutable trust." Confidence of that
959 8 (14) | perceptions arisen through the impact of the physical sense bases (
960 7 (7) | whatever (from among those imperfections) has, according to the limitation (
961 7 (5) | test of his former still imperfectly proven trust in the Buddha,
962 82 | next to nothing -- ~ impermanent,~ subject to change. ~
963 7 (3) | presumption or rivalry; impetuosity ~13. mana, conceit ~14.
964 14 (1) | underlines the artifice implicit in the process by which
965 7 (6) | which may be taken to be implied in Sec. 9 of our discourse
966 10b (1) | feelings', etc. is meant to impress upon the meditator the importance
967 19 | he foresees flogging or imprisonment or a fine or public censure
968 7 | take the dye badly and be impure in color. And why is that?
969 140 | course through the body, in-and-out breathing, or anything else
970 110 | no integrity gives a gift inattentively, not with his own hand,
971 7 (4) | known it either through the incipient wisdom (pubbabhaga-pañña
972 8 (17) | kill living beings and incite others to do likewise. There
973 2 | for protection from the inclemencies of weather and for the enjoyment
974 44, Text | it tend, to what does it incline?" ~"When a monk has emerged
975 12 (2) | courses of action; they include the jhanas, direct knowledges (
976 109 (1) | states that this aggregate includes all consciousness, "past,
977 1, TrInt| through ever more refined & inclusive levels of being & experience,
978 140 | one whose robes & bowl are incomplete." Then Ven. Pukkusati,
979 10b (24) | existence, (7) craving for incorporeal existence, (8) conceit, (
980 14, TrInt| this path, one reaps its increasing benefits all along the way. ~
981 58, Text | for an eon, Devadatta is incurable"? For Devadatta was upset &
982 41, Text | recording, which is unreasoned, indefinite, and unconnected with good.
983 126 (3) | obtained in rural north India. The churn-stick is a small
984 14, TrInt| wide variety of meanings in Indian thought, with only one constant:
985 7 (2) | should understand that, by indicating here the method, all defilements
986 107, 7 | not intent on vigilance, indifferent to recluseship, not of keen
987 21 | carrying lac, yellow orpiment, indigo, or crimson, saying, 'I
988 152 | Indriya-bhavana Sutta - The Development
989 8 (17) | and lesser immoral acts induced by false views). ~"Harmlessness (
990 8 (5) | views which, having been indulged in repeatedly, have become
991 107, 3 | carefully, not for fun or indulgence or personal charm or beautification,
992 135a, Int | clear to us now, all such inequalities among human beings (and
993 10b (4) | practicing insight, one by inference at times pays attention
994 119, 5 | up from within, having no inflow from the east, west, north,
995 Int | Text Archives page for more information. ~The sutta summaries appearing
996 36 | altogether without food, we'll infuse divine nourishment in through
997 36 | fasting while these devas are infusing divine nourishment in through
998 7 (8) | and so forth; and the joy inherent in the knowledge (of the
999 41, Text | speaker of such words as are innocent, pleasing to the ear and
1000 7 (2) | shamelessness and lack of scruples, insatiability, evil ambitions, etc. ~
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