Re: [Pali] Re: savitakka, savicaara - AN2.2 Adhikara.na Vagga (3)
- Dear Yong Peng and Jon F,
Op 12-jul-2009, om 6:02 heeft Jon Fernquest het volgende geschreven:
> The big glaring gap are the commentaries on the main Sutta--------
> collections (Digha Nikaya, Majjhima Nikaya, ... will try to provide
> list today). I am always seeing references to them, but they are
> not even easily available in Pali and there are no English
> translations that I am aware of.
N: The co. are available in Pali, and the Tiikas as well. I think you
know this site: http://www.tipitaka.org/romn/
As I mentioned before, for quick reference I use the Thai co. which
is added after each sutta.
Anyway, I am very grateful for what I learn in the commentaries. I
found that the Tiikas to Visuddhimagga Ch XIV and Ch XVII which I
read were very useful. Now I study the Co to the Sangiitisutta almost
More on hindrances and jhaanafactors:
In the book Yong Peng referred to : The Jhaanas, by Ven. Hennepola,
there is reference to this subject which we also find in the
Visuddhimagga and other commentaries: <one-pointedness (samaadhi) is
opposed to sensual desire, rapture (piiti) to illwill, applied
thought to sloth and torpor, happiness to restlessness and worry, and
sustained thought to doubt.>
This is elaborated on just a little by Acharn Sujin in her "Survey of
<The five jh�na-factors are opposed to the five hindrances.
Vitakka cetasika applies itself to the object, it �touches� it, so
that the citta is calm.
Vic�ra cetasika continually occupies itself with the object vitakka
touches, so that the citta does not become restless and takes another
P�ti cetasika is satisfied with and takes delight in the meditation
subject and sukha vedan�, happy feeling, increases this satisfaction.
Ekaggat� cetasika which supports the other jh�na-factors is firmly
concentrated on the object of the jh�na-citta of the first stage.
The five jh�na-factors are opposed to, counteractive to the five
hindrances in the following way (Visuddhimagga IV, 86):
1. Vitakka cetasika is opposed to th�na-middha, sloth and torpor.
When vitakka �thinks� only of the meditation subject, touches it time
and again, dejectedness, listlessness and drowsiness cannot arise.
2. Vic�ra cetasika is opposed to vicikicch�, doubt. When vic�ra
cetasika is continually occupied with the object which vitakka
touches, doubt about realities and doubt about cause and result
3. P�ti cetasika is opposed to vy�p�da, ill-will. When calm with the
meditation subject increases there will also be more rapture and
delight with the subject of calm and then ill-will and displeasure
cannot arise in between.
4. Sukha, happy feeling, is opposed to uddhacca-kukkucca,
restlessness and worry. When there is happy feeling about the
meditation subject, restlessness and worry which could turn to
another object cannot arise.
5. Ekaggat� cetasika is opposed to k�macchanda, sensuous desire. When
sam�dhi is firmly concentrated on the meditation subject, there
cannot be attachment to sense objects. >
(end quote. )
I think this elaboration helps to understand better the meaning of
the jhaanafactors and the way they suppress the hindrances so that
calm with the meditation suibject can be developed.
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- Dear Nina, Jim and Bryan,
thanks for your informed discussion. It is very interesting to note how the commentary uses bya~njana twice with different meanings, something I also noted to happen frequently in Sadd., a test of the intellect.
Also thanks to Bryan for highlighting "padabya~njana" as "letters and words", or we may still be lost in translation.
I will simply put everything together:
"(and) incorrectly arranged letter(s) and/or word(s)"
such a word of the text taken out of sequence/order
hi atthassa bya~njanattaa
for the significance and essence of the meaning
* Paraphrasing ...
"dunnikkhitta.m padabya~njana.m" is such a word of the text taken out of sequence, for the significance and essence of the meaning is called "bya~njana.m".
--- In Pali@yahoogroups.com, Nina van Gorkom wrote:
I still have trouble with the translation, but I wait for Yong Peng.
> I don't think "letter" is the right translation for "bya~njana.m"
> here which is explained by "atthassa bya~njanattaa" (from the fact
> of explaining the meaning). Cf. "saattha.m sabya~njana.m". The
> comment: "padameva. . . bya~njananti" tells me that
> "padabya~njana.m" is a specific type of kammadhaaraya compound that
> resolves with the particle "eva" after the first member (both
> members are in the same case). I also think "uppa.tipaa.tiyaa
> gahita-" (incorrectly or erroneously taken) is an interpretation of
> "dunnikkhitta.m" (badly laid or put down).