0-dappl | dark--insat | insig-proje | proli-torto | tough-yeste
bold = Main text
Chapter, § grey = Comment text
1001 8 (3) | at the beginning of his insight-meditation (vipassana-bhavana) and
1002 8 (3) | eliminated. The beginner's insight-practice extends from the "discernment
1003 108, Text | Magadhan administrator, on an inspection tour of the construction
1004 125, 25 | births, and many an eon of integration and many an eon of disintegration
1005 125, 25 | disintegration and many an eon of integration-disintegration: 'Such a one was I by name,
1006 148 | tongue-medium, the body-medium, the intellect-medium. 'The six internal media
1007 58, TrInt| chance to speak of his own intelligence and good motives. This provides
1008 41, Int | brahmans of this discourse, intelligent people, asked a question
1009 118 | taught & instructed even more intensely. Some elder monks were teaching &
1010 125 (4) | meant to indicate that the intensive practice of Satipatthana
1011 57, Int | gives up attachment to and interest in the other three and so
1012 1, TrInt| this discourse were indeed interested in fitting Buddhist teachings
1013 8 (12) | samlikhati, "to remove fully." An interesting parallel is "ascesis," derived
1014 136, Int | Udayin would unreasonably interfere now. To begin with it was
1015 136, Int | this misguided man Udayin interferes. I knew, Ananda, that this
1016 1, TrInt| ordination they continued to interpret the Buddha's teachings in
1017 7 (8) | Comy. applies now the same interpretation to our present textual passage,
1018 22 (3) | The Commentary gives two interpretations of this term. The first,
1019 95 | Bharadvaja, don't break in & interrupt while the very senior brahmans
1020 95 | One, he kept breaking in & interrupting their talk. So the Blessed
1021 12, 20 | of taking food at stated intervals. I was an eater of greens
1022 2 | not playfully, nor for intoxication, nor for putting on bulk,
1023 14, TrInt| acting on "objects," is introduced: ~What one feels, one perceives (
1024 136, Int | he shows that notions of invariability like "the evildoer goes
1025 1, TrInt| that these theories are the inventions of scholars without any
1026 7 (13) | been defined. Further, by investigating the means of giving it up,
1027 116 | have entered, they were invisible. People seeing this remarked: '
1028 108, Text | Having gathered together, we invite the one to whom it falls [
1029 107, 6 | dwells calmly; the mind inward tranquil, he cleanses the
1030 152 | drops of water fall onto an iron pan heated all day: Slow
1031 121, 9 | stumps & thorns, the craggy irregularities of this earth -- he attends
1032 116 | mountain swallows these seers (isigilati)'; hence the name Isigili
1033 7 (3) | domineering or presumption ~7. issa, envy ~8. macchariya, jealousy,
1034 75 | satisfaction because of the itchiness of his wounds. In the same
1035 12 (18) | in late December or early January. ~
1036 4 | Anathapindika's monastery. Then Janussoni the brahman went to the
1037 119, 7 | that there were a water jar, set on a stand, brimful
1038 107, 7 | chief of the pith-scents, as jasmine is pointed to as chief of
1039 116 | and Saccanama. xi. "Jeta, Jayanta, Paduma, and Uppala; Padumuttara,
1040 7 (8) | dhammapatisamvedino pamojjam jayati... This text continues,
1041 61 | a deliberate lie even in jest.' ~"How do you construe
1042 7 (7) | we read in the chapter Jhana-vibhanga: "He is a bhikkhu because
1043 116 | Kala, Upakala, Vijita and Jita, Anga and Panga and Gutijjita.
1044 12 (17) | Comy. explains that at this juncture the Buddha related this
1045 41, Text | of the gods who are Junior to None...~39. ...of the
1046 36 | ribs jutted out like the jutting rafters of an old, run-down
1047 152 | One was staying among the Kajjangalas in the Bamboo Grove. Then
1048 21 | Kakacupama Sutta - The Simile of the
1049 116 | Viraja, and Pandita. ~v. "Kala, Upakala, Vijita and Jita,
1050 11 (9) | present context the word kama, sense pleasure, should
1051 7 (16) | Kamasava bhavasava avijjasava. The
1052 8 (16) | are the courses of action (kammapatha), unsalutary (akusala) and
1053 10 | town of the Kurus called Kammasadhamma. There the Blessed One addressed
1054 11 (11) | The Pali idiom, n'eva kamupadanam upadiyati, would have to
1055 116 | Vataraga, and the paccekabuddha Kanha well freed in mind. ~xii. "
1056 118 | Maha Kotthita, Ven. Maha Kappina, Ven. Maha Cunda, Ven. Revata,
1057 12 (6) | thana as cause or ground (karana) and explains: "Such and
1058 107 (5) | by "salutary, profitable, karmically wholesome." [Ed., The Wheel]. ~
1059 87 | Kasis & Kosalans that we use Kasi sandalwood and wear garlands,
1060 119 | Kayagata-sati Sutta - Mindfulness Immersed
1061 20a | of meditation). ~Like a keen-eyed man shutting his eyes and
1062 116 | Mahanama, and then Uttara; Kesi, Sikhi, Sundara, and Bharadvaja.~
1063 125 | resounding din of drum and kettle-drum, conch and tam-tam, he is [
1064 116 | Tadadhimutta, Vimala, and Ketuma. ~vii. "Ketumbaraga and
1065 116 | Vimala, and Ketuma. ~vii. "Ketumbaraga and Matanga, Ariya. Then
1066 8 (2) | of the five aggregates (khandha); (b) to eight wrong views
1067 116 | Suppatitthita, Asayha, Khemabhirata, and Sorata. ~viii. "Durannaya,
1068 7 (1) | defilements (agantukehi kilesehi). But originally, at the
1069 41, Text | weapon laid aside, gentle and kindly, he abides compassionate
1070 125 | possession and reckoned as a kingly attribute. ~ ~
1071 119, 5 | powder into a brass basin and knead it together, sprinkling
1072 45 | with his hands around his knees. He is a spike-mattresser,
1073 20 | would use a small peg to knock out, drive out, and pull
1074 12 (13) | nikkhitto evam niraye is knotty; the rendering here follows
1075 7 | and see, accessible and knowable individually by the wise. ~
1076 7 (3) | 2. byapada, ill will ~3. kodha, anger ~4. upanaha, hostility
1077 57, Text | Blessed One was living in the Koliyan country: there is a town
1078 118 | Maha Kaccana, Ven. Maha Kotthita, Ven. Maha Kappina, Ven.
1079 57 | Kukkuravatika Sutta - The Dog-duty Ascetic~
1080 8 (17) | salutary courses of action (kusala-kammapatha; 2-11) are to show that
1081 1, TrInt| originated among meditators, who label (or in the words of the
1082 21 | were to come along carrying lac, yellow orpiment, indigo,
1083 21 | to the neighbors: 'See, ladies, the gentle one's handiwork?
1084 125 | his neck, and men holding lances are standing surrounding
1085 140 | a city in the northern lands named Savatthi. That is
1086 63 | an ox, a water buffalo, a langur, or a monkey.' He would
1087 8 (17) | acme of effacement (by this last-mentioned threefold way of effacement). ~"
1088 12, 20 | own excrement and urine lasted, I fed on my own excrement
1089 107, 7 | forth for as long as life lasts." ~
1090 8 (5) | tendency," which may be latent or active). Comy.: "This
1091 107, 7 | good Gotama accept me as a lay-follower going for refuge from today
1092 9, 11 | dissolution of the aggregates, laying down of the body -- this
1093 44, TrNot| questions put to her by a layman -- Visakha -- who, according
1094 118 | would be worth traveling for leagues, taking along provisions,
1095 44, Text | lady, to what does his mind lean, to what does it tend, to
1096 14, Text | in three furrows -- left, leaning on his stick. ~Then, when
1097 44, Text | friend Visakha, his mind leans to seclusion, tends to seclusion,
1098 117 | comes into being. Thus the learner is endowed with eight factors,
1099 107, 7 | for those monks who are learners who, perfection being not
1100 7 (8) | like the joy of a king who learns that a rebellion in the
1101 | least
1102 36 | tightening a turban made of tough leather straps around my head...
1103 41 (2) | of all moral values, see Ledi Sayadaw, The Eightfold Path
1104 75 | he would be cured of his leprosy: well & happy, free, master
1105 8, 7 | Meditate, Cunda, do not delay, lest you later regret it. 'This
1106 58, TrInt| someone with a potentially lethal object in the throat --
1107 125, 16 | with the spirit and the letters; he proclaims the Brahma-faring,3
1108 7 (1) | and the (sub-conscious) life-continuum, it is pure throughout (
1109 136, Int | kinds of kamma even in one lifetime, some of which may influence
1110 95 | the truth. ~"If a person likes something... holds an unbroken
1111 8 (12) | derived from the verbal root likh, to scratch; hence likhati (
1112 8 (12) | likh, to scratch; hence likhati (a) to scratch in, to write; (
1113 95 | Which five? Conviction, liking, unbroken tradition, reasoning
1114 7 (7) | has abandoned defilements limitedly; or because he has abandoned
1115 45 | or fermented drink. He limits himself to one house & one
1116 14, TrInt| Sn IV.11, the map is less linear and can be diagramed like
1117 8 (20) | repeat all forty-four items, linking them with his heart's earnest
1118 11 (5) | opposition to the other links up with the earlier statement
1119 136, Int | from the monk Gotama's lips: 'Bodily kammas are vain,
1120 22 (2) | the seven types of purity listed in this discourse were originally
1121 1, TrInt| true awakening. ~If the listeners present at this discourse
1122 125 | liked by the manyfolk, listens, lends ear and bends his
1123 95 | with their vocabularies, liturgy, phonology, & etymologies,
1124 7 (3) | above list are called greed (lobha) and hate (dosa), to which
1125 8 (2) | world-doctrines (atta-vada, lokavada). According to Comy., this
1126 8 (16) | basis for the supramundane (lokuttara-padaka); while, for outsiders,
1127 116 | Sattha, Pavatta, Sarabhanga, Lomahamsa, Uccangamaya, Asita, Anasava.~
1128 12 (23) | Lomahamsanapariyaya. The sutta is referred to
1129 82 | ocean's near shore,~ longs for the ocean's~ far
1130 138 | that heartwood should be looked for among its branches &
1131 58 (1) | southeast Asia. Its shell looks like the head of a water
1132 14, TrInt| plenty of room for feedback loops, the maps vary in some of
1133 119, 7 | If a strong man were to loosen the dikes anywhere at all,
1134 10a, 5 | with seeing eyes, having loosened it, should reflect thinking
1135 41, Text | pleasing to the ear and lovable, as go to the heart, are
1136 82 | their hair.~'Oh woe, our loved one is dead,' they cry.~
1137 12, 20 | long is he perfect in his lucid wisdom. But when this good
1138 135a, Int | chance. It is not someone's luck that they are healthy, or
1139 131, TrInt| forces, the stars, or the lucky omens -- one's own development
1140 116 | craving. ~x. "Mangala was the lust-free paccekabuddha, Usabha who
1141 36 | contemplative is living luxuriously. He has abandoned his exertion
1142 7 (3) | presumption ~7. issa, envy ~8. macchariya, jealousy, or avarice; selfishness ~
1143 7 (3) | arrogance, haughtiness ~15. mada, vanity or pride ~16. pamada,
1144 14 | Madhupindika Sutta - The Ball of Honey~
1145 108, Text | Ajatasattu Vedehiputta of Magadha, suspicious of King Pajjota,
1146 140 | was wandering among the Magadhans, he entered Rajagaha, went
1147 7 (15) | sees them by path-wisdom (magga-pañña). ~
1148 117 | Maha-Cattarisaka Sutta - The Great Forty~
1149 13 | Maha-Dukkhakkhandha Sutta - The Greater Discourse
1150 136 | Maha-Kammavibhanga Sutta - The Great Exposition
1151 109 | Maha-Punnama Sutta - The Great Full-moon
1152 36 | Maha-Saccaka Sutta - The Longer Discourse
1153 149 | Maha-Salayatanika Sutta - The Great Six Sense-media
1154 116 | last body.8 ~ix. "Bodhi, Mahanama, and then Uttara; Kesi,
1155 7 (10) | Bhagavanto ahesum," found in the Mahapadana Sutta (Digha 14), the Acchariya-abbhutadhamma
1156 58, TrInt| is not worth saying. The main factors are three: whether
1157 12 (14) | The first pair relates mainly to the internal qualities
1158 117 | abandons wrong livelihood and maintains his life with right livelihood.
1159 9, 9 | kinds of nutriment for the maintenance of beings that already have
1160 7 (3) | hostility or malice ~5. makkha, denigration or detraction;
1161 116 (2) | Pali Proper Names, G. P. Malalasekera. ~
1162 7 (1) | from outside; agantukehi malehi), if it is washed can again
1163 12 (13) | be remembered that he is maligning a Fully Enlightened Buddha
1164 63 | Shorter Instructions to Malunkya~Translated from the Pali
1165 8 (3) | meditative) reflections (adim-eva manasikaroto). Comy.: "This refers to
1166 116 | Rakkhita, and Pabbata.~Manatthaddha, Sobhita, Vataraga, and
1167 116 | destroyer of craving. ~x. "Mangala was the lust-free paccekabuddha,
1168 9, 12 | in a womb], generation, manifestation of the aggregates, obtaining
1169 116 | Uccangamaya, Asita, Anasava.~Manomaya and Bandhuma, the destroyers
1170 22 | named Punna Mantaniputta (Mantani's son) is esteemed by the
1171 12 (2) | Superhuman states (uttari manussadhamma) are states, virtues or
1172 14, TrInt| for feedback loops, the maps vary in some of their details.
1173 121 | empty of elephants, cattle & mares, empty of gold & silver,
1174 131, TrInt| used a lunar calendar -- marking the passage of time by the
1175 95 | well-versed in cosmology & the marks of a great man. While the
1176 12, 20 | wonderful, venerable sir, it is marvellous! As I listened to this discourse
1177 13 | quivers, charge into battle massed in double array while arrows
1178 45 | down around it, caused the massive limbs of the sala tree to
1179 116 | vii. "Ketumbaraga and Matanga, Ariya. Then Accuta and
1180 125, 16 | knower of the worlds, the matchless charioteer of men to be
1181 12 (6) | the five heinous crimes (matricide, parricide, the murder of
1182 12 (7) | they are prevented from maturing by a fortunate rebirth,
1183 2 | that have arisen and for maximum freedom from disease. ~"
1184 7 (3) | avarice; selfishness ~9. maya, hypocrisy or deceit ~10.
1185 | meanwhile
1186 1, TrInt| most often originated among meditators, who label (or in the words
1187 116 | Methula, Atthama, and then Megha, Anigha, Sudatha are paccekabuddhas
1188 82 | accompanied by many eminent members of his court. On arrival,
1189 140 | kidneys, heart, liver, membranes, spleen, lungs, large intestines,
1190 2 | disagreeable, displeasing, & menacing to life. The fermentations,
1191 95 | contemplatives," these menial, dark offspring of [Brahma]
1192 1, TrInt| tendency to create a "Buddhist" metaphysics in which the experience
1193 10b (19) | defilements either through the methodical practice of insight (vipassana)
1194 116 | Bhavitatta. ~iii. "Sumbha, Subha, Methula, Atthama, and then Megha,
1195 116 (5) | paccekabuddhas, and not all, is for metrical purposes. ~
1196 7 (12) | mind of Loving-kindness" (metta-sahagatena cetasa). This, and the following,
1197 8 (16) | wrongness or rightness (micchatta, sammatta). The first path
1198 Int | Bhikkhu, is also available in Microsoft Word 6 (Macintosh/Windows)
1199 Int | The Majjhima Nikaya, or "Middle-length Discourses" of the Buddha,
1200 12 (23) | referred to by that name at Milindapañha, p. 398, and in the commentary
1201 36 | country and came to the military town of Uruvela. There I
1202 1, TrInt| uninstructed, run of the mill person, he says, would read
1203 9, 20 | tongue-consciousness, body-consciousness, mind-consciousness. With the arising of formations
1204 9, 15 | for tangibles, craving for mind-objects. With the arising of feeling
1205 72 | excogitations, all I-making & mine-making & obsession with conceit --
1206 57, Text | unafflicting feelings with mingled pleasure and pain as in
1207 12 (22) | first twenty years of his ministry. ~
1208 12 (1) | Buddha would not perform miracles for him or explain to him
1209 12 (3) | inferior to the acquisition of miraculous powers. ~
1210 61 | this, Rahula: What is a mirror for?" ~"For reflection,
1211 8 (16) | called in the Commentary the miscellaneous factors (pakinnaka). (37)-(
1212 41, Int | support such aspirations. A miser might aspire to riches but
1213 14, TrInt| however, the bare outline misses some of the important implications
1214 44 (4) | non-returning, but this must be a mistake, as non-returners are still
1215 21 | went and denounced her mistress to the neighbors: 'See,
1216 125, 25 | work:website:canon:majjhima:mn125.html ~(1. Recollection of
1217 119, 5 | bath powder -- saturated, moisture-laden, permeated within & without --
1218 1, TrInt| teachings into a Samkhyan mold, then it's small wonder
1219 10b (2) | in the stream of mind of momentary duration. Mental objects,
1220 136 (8) | on the object of the last moments of a dying person's consciousness.
1221 108, TrNot| relationship between the monastic community and the political
1222 63 | buffalo, a langur, or a monkey.' He would say, 'I won't
1223 12, 20 | practice of tormenting and mortifying the body. Such was my asceticism. ~
1224 10b (11) | caloricity (fire) and motion (wind or air). ~
1225 82 | auspicious vehicles harnessed. Mounting an auspicious vehicle he
1226 125 | the noble anointed king, mounts the king's elephant and
1227 1 | Mulapariyaya Sutta - The Root Sequence~
1228 107, 5 | you are eating, drinking, munching, savoring, acting with clear
1229 10b (18) | uncorporeal spheres, having no mundane mental state superior to
1230 7 (23) | hunters of game,~Thieves, murderers -- so they but splash themselves~
1231 136, Int | the stages of this: (1) a mystic "sees" in vision an evil-doer
1232 121 | Sakyans in a Sakyan town named Nagaraka, there -- face to face with
1233 7 (10) | Sutta (Majjh. 123), and the Nalanda Sutta of the Satipatthana
1234 7 (13) | Abidings, defines as 'mind' (nama) those very states of the
1235 10b (20) | craving, kamma, body-and-mind (nama-rupa), and the general characteristic
1236 8 (3) | mentality and corporeality" (namarupa-pariccheda) up to the "knowledge of
1237 12 (4) | as powers of knowledge (ñanabala) that are acquired by all
1238 131, TrInt| Fortunate Attachment"; and Ven. Ñanananda, taking his cue from Ven.
1239 8 (15) | Perceptions of variety (ñanatta-sañña) are perceptions that arise
1240 116 | sublime energy.~Ananda, Nanda, Upananda, the twelve paccekabuddhas,7
1241 116 (7) | Four Anandas, four Nandas and four Upanandas, MA.,
1242 58 (1) | water buffalo, with two nasty, curved "horns" sticking
1243 7 (23) | to a brahman as follows: ~Nay now, who, ignorant to the
1244 12, 19 | smooth banks, delightful, and nearby a dense wood; and then a
1245 140 | whether a belt, an earring, a necklace, or a gold chain -- it would
1246 41, Int | sufficient insight-wisdom are needed. ~
1247 21 | denounced her mistress to the neighbors: 'See, ladies, the gentle
1248 14, TrInt| isn't, both-is-and-isn't, neither-is-nor-isn't anything left in that
1249 116 | then Subahu,~Upanemisa, Nemisa, Santacitta, Sacca, Tatha,
1250 | nevertheless
1251 Int | is the second of the five nikayas, or collections, in the
1252 12 (13) | The idiom yathabhatam nikkhitto evam niraye is knotty; the
1253 107 | sevens, eight eights, nine nines, ten tens,' and we, good
1254 | ninety
1255 1, TrInt| the thought of Uddalaka, a ninth-century B.C. philosopher who posited
1256 7 (18) | Sundarika-Bharadvaja Sutta in the Sutta Nipata. ~
1257 125, 25 | a bad bourn, the abyss, Niraya hell. But these worthy beings
1258 12 (13) | yathabhatam nikkhitto evam niraye is knotty; the rendering
1259 1 (7) | Unbinding = nibbana (nirvana). ~
1260 11 (6) | And the escape from them (nissarana) is Nibbana. ~
1261 7 (14) | uttari imassa saññaga-tassa nissaranam). Comy.: "He knows: 'There
1262 8 (16) | of the five hindrances (nivarana); the first two are identical
1263 117 | proponents of no-causality, no-action, & no-existence -- would
1264 117 | Okkala who were proponents of no-causality, no-action, & no-existence --
1265 117 | no-causality, no-action, & no-existence -- would not think that
1266 126 (2) | probably the proponents of non-action, annihilation, and non-relatedness
1267 8, 4 | person given to arrogance has non-arrogance by which to avoid it. ~(
1268 8, 1 | sense-response,'14 with non-attention to perceptions of variety,15
1269 44, Text | for becoming, craving for non-becoming: This, friend Visakha, is
1270 36 | absorbed in the trance of non-breathing.' So I stopped the in-breaths &
1271 8 (16) | vatta-padaka), (because by non-Buddhists they are practiced for the
1272 9, 8 | a root of the wholesome; non-delusion is a root of the wholesome.
1273 8, 4 | given to denigrating has non-denigrating by which to avoid it. ~(
1274 8, 4 | given to domineering has non-domineering by which to avoid it. ~(
1275 8, 4 | person given to envy has non-envy by which to avoid it. ~(
1276 8, 4 | person given to fraud has non-fraud by which to avoid it. ~(
1277 9, 8 | the root of the wholesome? Non-greed is a root of the wholesome;
1278 8, 4 | given to harmfulness has non-harming by which to avoid it. ~(
1279 9, 8 | a root of the wholesome; non-hate is a root of the wholesome;
1280 8, 4 | person given to hypocrisy has non-hypocrisy by which to avoid it. ~(
1281 8, 4 | person given to jealousy has non-jealousy by which to avoid it. ~(
1282 14, TrInt| of causality is generally non-linear, with plenty of room for
1283 8, 4 | person given to obstinacy has non-obstinacy by which to avoid it. ~(
1284 126 (2) | non-action, annihilation, and non-relatedness as presented in DN 2. ~
1285 11 (8) | penetration into the truth of non-self (anatta). ~
1286 8 (17) | why is harmlessness (or nonviolence, ahimsa) mentioned at the
1287 140 | my friend, a city in the northern lands named Savatthi. That
1288 9, 18 | eye-base, the ear-base, the nose-base, the tongue-base, the body-base,
1289 2 | with the restraint of the nose-faculty... ~Reflecting appropriately,
1290 148 | eye-medium, the ear-medium, the nose-medium, the tongue-medium, the
1291 140 | the holes of the ears, the nostrils, the mouth, the [passage]
1292 14, TrInt| categories can be derived: being/not-being, me/not-me, mine/not-mine,
1293 14, TrInt| derived: being/not-being, me/not-me, mine/not-mine, doer/done-to,
1294 14, TrInt| not-being, me/not-me, mine/not-mine, doer/done-to, signifier/
1295 14, TrInt| papañca: As one writer has noted, the word papañca has had
1296 125 (4) | It is noteworthy that the section on the
1297 152 | words. The Blessed One -- noticing that Uttara was sitting
1298 136, Int | Kamma in which he shows that notions of invariability like "the
1299 7 (9) | in general. ~* [Here the noun forms are given, while the
1300 | nowhere
1301 8 (25) | the Teaching by monks or nuns, male or female lay followers,
1302 58, Text | negligence or that of the nurse, were to take a stick or
1303 44, Text | remain in?' And as he thus nurses this yearning for the unexcelled
1304 45 | a pregnant woman, from a nursing woman, from a woman lying
1305 11 (6) | caters, specifically the nurturing of craving for being by
1306 58 (1) | two-horned chestnut is the nut of a tree (Trapa bicornis)
1307 7 (4) | a temporary nature. See Nyanatiloka Thera, Buddhist Dictionary,
1308 7 (3) | 11. thambha, obstinacy, obduracy ~12. sarambha, presumption
1309 107, 5 | consciousness whether you are obeying the calls of nature, acting
1310 125, 25 | confusion,7 he is worthy of oblations, offerings, respect and
1311 12 (14) | enlightenment and the removal of all obscuration regarding the range of what
1312 11 (11) | sense pleasures," which may obscure the sense more than it illuminates
1313 72 | earlier conversation is now obscured." ~"Of course you're befuddled,
1314 125 (4) | through emphasis on bare observation, tends to reduce discursive
1315 12, 15 | obstructions by you are not able to obstruct one who engages in them.'
1316 125 | Jayasena hemmed in, blocked, obstructed, enveloped by this mass
1317 11 (6) | bondage they entail, by obstructing the acceptance of right
1318 8 (17) | it was a common adage.] ~"Obvious is also the harm done to
1319 7 (8) | occurring pair of terms obviously intended to supplement each
1320 136 (8) | also make some good kamma occasionally; wrong view... time of his
1321 14, TrInt| there are fewer and fewer occasions for conflict. In following
1322 57, Int | people still believe the most odd off-balance ideas. In this
1323 7 (7) | defilements without limitation" (odhiso kilesanam pahana bhikkhu;
1324 57, Int | still believe the most odd off-balance ideas. In this sutta we
1325 58, Text | others, acquiesce to my offer of tomorrow's meal." ~The
1326 95 | contemplatives," these menial, dark offspring of [Brahma] the Kinsman'
1327 107, 7 | gone astray, or bring an oil-lamp into the darkness so that
1328 140 | tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else
1329 117 | Bhañña -- those teachers from Okkala who were proponents of no-causality,
1330 63 | barbed, a calf-toothed, or an oleander arrow.' The man would die
1331 131, TrInt| the stars, or the lucky omens -- one's own development
1332 7 (3) | this publication) No. 15 is omitted. A list of seventeen defilements
1333 12 (14) | Buddha's acquisition of omniscience (sabbaññutañana). The second
1334 8 (3) | does not arise that he is a Once-returner, etc. Self-overestimation
1335 118 | aversion, & delusion, are once-returners, who -- on returning only
1336 7 (4) | paths (Stream-entry and Once-returning). He knows the defilements
1337 131, TrInt| it yields -- "Auspicious One-Night" -- makes no sense. Thus
1338 107, 7 | concentrated, their minds one-pointed, who have wisdom, are not
1339 | onto
1340 58, TrInt| converting a potential opponent into a disciple. ~Thus this
1341 58, TrInt| This provides him with the opportunity to save face after being
1342 10b (19) | states by force of their opposites, or through the meditative
1343 14, TrInt| there is a tendency to opt for the more refined feelings,
1344 95 | brahmans -- passed down through oral transmission & included
1345 126 (3) | blocks of wood resembling an orange with alternate sections
1346 12 (14) | second pair has an outward orientation, being concerned primarily
1347 1, TrInt| actually they have most often originated among meditators, who label (
1348 10b, 13 | or he lives contemplating origination-and- dissolution-factors in mental
1349 140 | luminous. Then whatever sort of ornament he had in mind -- whether
1350 21 | along carrying lac, yellow orpiment, indigo, or crimson, saying, '
1351 136, Int | wanderer Potaliputta's question ought to have been answered after
1352 12 (4) | acquired by all Buddhas as the outcome of their accumulations of
1353 14, TrInt| case, however, the bare outline misses some of the important
1354 8 (16) | lokuttara-padaka); while, for outsiders, the eight attainments are
1355 109 | might think that he could outsmart the Teacher's message in
1356 12 (14) | while the second pair has an outward orientation, being concerned
1357 140 | Yes, monk, a transgression overcame you in that you were so
1358 2 | create new feelings [from overeating]. I will maintain myself,
1359 8 (3) | question concerns those who overrate the degree of their achievement,
1360 8 (12) | Dispensation)." ~Comy.: "The overrater's meditative absorption
1361 58, Text | Tomorrow in my own home I will overturn the Blessed One's words."
1362 45 | head-hair garments, animal wool, owl's wings. He is a hair-&-
1363 12, 20 | wool, in animal wool, in owls' wings. I was one who pulled
1364 116 | Padumuttara, Rakkhita, and Pabbata.~Manatthaddha, Sobhita,
1365 7 (8) | quelled." ~*["Reviewing" (paccavekkhana) is a commentarial term,
1366 7 (8) | Comy.: "When reviewing (paccavekkhato)* the abandonment of the
1367 12 (6) | causes (hetu), conditions (paccaya), for the arising of such
1368 125 (1) | wanted to practice striving, padhana -- [Commentary]. ~
1369 116 | Saccanama. xi. "Jeta, Jayanta, Paduma, and Uppala; Padumuttara,
1370 116 | Jayanta, Paduma, and Uppala; Padumuttara, Rakkhita, and Pabbata.~
1371 8 (11) | Abandoning... discarding (pahanam... patinissaggo). Comy.: "
1372 11 (7) | the commentarial notion of pahanapariñña, "full understanding as
1373 7 (4) | attention. ~Abandons them (pajahati). Comy.: "He abandons the
1374 7 (13) | hinam atthi panitam...' pajanati). ~Comy.: "Having shown
1375 108, Text | Magadha, suspicious of King Pajjota, was having Rajagaha fortified. ~
1376 7 (1) | it is pure throughout (pakatiya pana sakale pi patisandhi-bhavanga-vare
1377 8 (16) | the miscellaneous factors (pakinnaka). (37)-(43) are the seven "
1378 7 (3) | detraction; contempt ~6. palasa, domineering or presumption ~
1379 41, Text | side; some raised hands palms together in salutation to
1380 7 (3) | mada, vanity or pride ~16. pamada, negligence or heedlessness;
1381 7 (8) | atthapatisamvedino dhammapatisamvedino pamojjam jayati... This text continues,
1382 152 | water fall onto an iron pan heated all day: Slow would
1383 7 (1) | pure throughout (pakatiya pana sakale pi patisandhi-bhavanga-vare
1384 7 (1) | patisandhi-bhavanga-vare pandaram eva). As it was said (by
1385 116 | Sacca, Tatha, Viraja, and Pandita. ~v. "Kala, Upakala, Vijita
1386 116 | Vijita and Jita, Anga and Panga and Gutijjita. Passi removed
1387 4 | contemplatives who tend toward panic & dread... I have gone beyond
1388 7 (13) | atthi idam atthi hinam atthi panitam...' pajanati). ~Comy.: "
1389 7 (10) | wisdom (sila-, samadhi-, pañña-kkhandha), associated (here) with
1390 109 (2) | Delineation (paññapana) literally means, "making
1391 14, TrInt| left in that sphere is to papañcize what is free from papañca.
1392 7 (5) | connected with the next' paragraphs, e.g., "when in him... ill
1393 1, TrInt| like a Buddhist Samkhya. Paralleling the classical Samkhya, it
1394 8 (18) | m) = attano, one's own. Paramasi means setting aside the
1395 152 | a student of Parasiri (Parasivi) went to the Blessed One
1396 8 (18) | differently (sabhavam atikkamitva parato amasana). (b) Hold on tenaciously (
1397 36 | hair & beard -- though my parents wished otherwise and were
1398 8 (21) | Comy.: "Parikkamana (lit. going around, circumventing)
1399 116 | attachment9 and attained Parinibbana." ~
1400 11 (7) | glosses full understanding (pariñña) here as overcoming (samatikkama),
1401 8 (16) | insight (vipassana-sambharo paripuro)." (44) is unattached to
1402 8 (21) | the meaning of 'avoiding' (parivajjana). For the avoiding of harmfulness
1403 12 (6) | heinous crimes (matricide, parricide, the murder of an Arahant,
1404 109 (1) | this consciousness does not partake of the "allness of the all,"
1405 1, TrInt| for what it is, drop all participation in it, and thus achieve
1406 7 (9) | piti (joy or rapture), 3. passaddhi (tranquillity), 4. sukha (
1407 116 | and Panga and Gutijjita. Passi removed defilements, the
1408 41, Int | truthful as well, this is the passport to heavenly birth (from
1409 2 | snake, a stump, a bramble patch, a chasm, a cliff, a cesspool,
1410 7 (10) | merely refers dhammo to the path-category of concentration (samadhi-kkhandha).
1411 7 (15) | when he thus sees them by path-wisdom (magga-pañña). ~
1412 8 (14) | sense-response (lit. resistance, patigha-sañña) are perceptions arisen
1413 8 (11) | discarding (pahanam... patinissaggo). Comy.: "Both terms are
1414 8 (20) | as his way of practice (patipada) is well advised to repeat
1415 8 (27) | according to the teaching; patipatti), is the task of the disciples." ~
1416 7 (8) | kinds of analytic knowledge (patisambhida-ñana; or knowledge of doctrinal
1417 7 (1) | pakatiya pana sakale pi patisandhi-bhavanga-vare pandaram eva). As it was
1418 12 (5) | knowledge of penetration (pativedhañana) and the knowledge of teaching (
1419 14, TrInt| a victim of his/her own patterns of thinking: ~Based on what
1420 12, 20 | a subsidiary question or paused except to eat, drink, consume
1421 118 | the full-moon night of the Pavarana ceremony -- the Blessed
1422 116 | Mara's might. ~vi. "Sattha, Pavatta, Sarabhanga, Lomahamsa,
1423 87 | robe over one shoulder, payed homage in the direction
1424 61 | royal elephant: immense, pedigreed, accustomed to battles,
1425 58, Text | the Dhamma is thoroughly penetrated by the Tathagata. From his
1426 12 (5) | qualified to expound the Dhamma perfectly to others, is produced from
1427 12, 20 | by such practice, by such performance of austerities, I did not
1428 41, Text | slaughtered, may they be cut off, perish, or be annihilated!' Or
1429 12 (6) | regard any formations as permanent or as pleasurable, or anything
1430 119, 5 | from within the lake would permeate & pervade, suffuse & fill
1431 82 | vehicle as the ground would permit, he dismounted and went
1432 10b (22) | repeated births and deaths, is perpetuated. ~
1433 2 | Or else he is inwardly perplexed about the immediate present: '
1434 11 | When he is not agitated, he personally attains Nibbana. He understands: '
1435 136 (7) | Devadatta, for instance, who persuaded prince Ajatasattu to murder
1436 117 | wrong livelihood? Scheming, persuading, hinting, belittling, &
1437 119, 5 | the lake would permeate & pervade, suffuse & fill it with
1438 119, 5 | that they are permeated & pervaded, suffused & filled with
1439 140 | with the Dhamma and did not pester me with issues related to
1440 7 (21) | The text has Phaggu which is a day of brahmanic
1441 7 (21) | purification in the month of Phagguna (February-March). Ñanamoli
1442 95 | histories as a fifth; skilled in philology & grammar, well-versed in
1443 1, TrInt| Uddalaka, a ninth-century B.C. philosopher who posited a "root": an
1444 14, TrInt| one constant: in Buddhist philosophical discourse it carries negative
1445 95 | their vocabularies, liturgy, phonology, & etymologies, and the
1446 14, TrInt| the way this process is phrased. In the full passage, the
1447 41, Text | the right) meaning and phrasing, he affirms a holy life
1448 7 (1) | throughout (pakatiya pana sakale pi patisandhi-bhavanga-vare
1449 108, TrNot| This discourse presents a picture of life in the early Buddhist
1450 87 | Blessed One sees, having pierced through, as it were, with
1451 12, 20 | bones of the dead for a pillow. And cowherd boys came up
1452 12, 19 | canopy as well as crimson pillows for both (head and feet);
1453 58, TrInt| debate, the prince would have pinched his son, causing him to
1454 107, 7 | pointed to as chief of the pith-scents, as jasmine is pointed to
1455 87 | Piyajatika Sutta - From One Who Is
1456 12, 19 | it had an upper chamber plastered within and without, shut
1457 2 | appropriately, he uses almsfood, not playfully, nor for intoxication, nor
1458 87 | number of gamblers were playing dice not far from the Blessed
1459 14, TrInt| Introduction~This discourse plays a central role in the early
1460 20a | s Grove, Anathapindika's Pleasance. The Blessed One addressed
1461 13 | accounting or calculating or plowing or trading or cattle tending
1462 44, Text | questions. For the holy life plunges into Unbinding, culminates
1463 45 | Just as if a maluva creeper pod were to burst open in the
1464 7 (23) | Davids, from Early Buddhist Poetry, ed. I. B. Horner Publ.
1465 105 | Suppose there were a deadly poisonous viper, and a man were to
1466 19 | his cows: He would tap & poke & check & curb them with
1467 61 | its tusks like chariot poles. Having gone into battle,
1468 108, TrNot| powers that be: the monks are polite and courteous to political
1469 82 | auspicious vehicles in full royal pomp to see Ven. Ratthapala.
1470 11 (2) | non-percipient state, which they posit to be "infinite mind" (anantamanasa). ~
1471 1, TrInt| ninth-century B.C. philosopher who posited a "root": an abstract principle
1472 125 | fit for a king, a royal possession and reckoned as a kingly
1473 82 | of cloth,~leaving all his possessions behind.~They are not shelters
1474 12, 14 | future and present, with possibilities and with causes. That too
1475 58, TrInt| to his side, converting a potential opponent into a disciple. ~
1476 58, TrInt| to leave someone with a potentially lethal object in the throat --
1477 119, 5 | bathman's apprentice would pour bath powder into a brass
1478 36 | awareness. As I did so, sweat poured from my armpits. And although
1479 12 (14) | purpose, namely, leading the practitioner to complete release from
1480 12 | the Tathagata, he actually praises him;[*p.69] for it is a
1481 4 | contemplatives who are given to praising themselves & disparaging
1482 131, TrInt| that "bhaddekaratta" was a pre-Buddhist term that the Buddha adopted
1483 125 (4) | practice of Satipatthana is preceded by the temporary abandonment
1484 9, 12 | their coming to birth, precipitation [in a womb], generation,
1485 140 | goldsmith's apprentice were to prepare a furnace, heat up a crucible,
1486 126 (2) | and non-relatedness as presented in DN 2. ~
1487 108, TrNot| Translator's note~This discourse presents a picture of life in the
1488 12 (7) | mature because they are prevented from maturing by a fortunate
1489 12 (14) | orientation, being concerned primarily with his qualifications
1490 12, 20 | blessing of youth, in the prime of life, so long is he perfect
1491 10b (24) | usual enumeration of the ten principal fetters (samyojana), as
1492 125 (4) | jhana, or, which seems more probable, it is meant to indicate
1493 136, Int | after which the Buddha proceeds to analyze these views grounded
1494 125, 16 | spirit and the letters; he proclaims the Brahma-faring,3 wholly
1495 107 (3) | Ganana. From this profession of his, the distinguishing
1496 41, Int | Fruitful gods) according to proficiency in this. For the next five
1497 41, Int | is necessary also to be proficient in jhana and one will gain
1498 7 (9) | concentration and of spiritual progress in general. ~* [Here the
1499 1, TrInt| his contribution to their project, but instead they hear their
1500 12, 20 | of eating so little the projections on my spine stood forth
|