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Re: [Pali] AN1.16.1-70 Ekadhamma (1/11)

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  • nina van gorkom
    Dear Yong Peng, ... N: nibbidaa, disillusion: another option: disenchantment. abhiññaa: TPS has: full comprehension. This is stronger. ... Y.P.: recollection
    Message 1 of 366 , Jan 10, 2006
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      Dear Yong Peng,

      op 09-01-2006 12:14 schreef Ong Yong Peng op yongpeng.ong@...:

      > A`nguttara Nikaya: Ekaka Nipaata
      > Ekadhamma
      > Pa.thama Vagga

      >
      > 1. "Ekadhammo, bhikkhave, bhaavito bahuliikato ekantanibbidaaya
      > viraagaaya nirodhaaya upasamaaya abhi~n~naaya sambodhaaya nibbaanaaya
      > sa.mvattati.

      > "One object, monks, leads to much disillusion, dispassionateness,
      > cessation, tranquility, wisdom, enlightenment and release (when)
      > developed and practised frequently.
      ------
      N: nibbidaa, disillusion: another option: disenchantment.
      abhiññaa: TPS has: full comprehension. This is stronger.
      --------
      Y.P.: recollection of the precepts... /
      -----
      N: Siila implies more than the precepts. There are many kinds of siila for
      the monks, including their whole training, and for laypeople. It is
      sometimes translated as virtue or morality. This implies a wider meaning
      than only the precepts.
      -------
      Dhamma can be translated as object, but at times I personally prefer to keep
      it untranslated. It is more than just an object. Perhaps here: object of
      contemplation.
      Here the recollections mentioned are developed together with insight,
      otherwise they could not lead to enlightenment and the experience of
      nibbaana.
      The Visuddhimagga explains that only ariyans are successful in the
      Recollection of the Triple Gem, and only upacaara samaadhi can be attained,
      not jhaana, because of the profundity of the subject.
      The Buddha realized the truth of all dhammas when he became enlightened.
      When one begins to develop insight one learns about realities one had not
      heard of before. Then it is time to recollect the Buddha's wisdom with
      gratefulness. One begins to understand, however slightly, what Buddhahood
      means. Thus, samaadhi and the development of insight can be combined.
      Nina.
    • nina van gorkom
      Dear Yong Peng, I found this in my concepts file not sent. So, I send it now, though belated (29 July). I cannot remember whether I sent it, but I do not see
      Message 366 of 366 , Aug 17, 2006
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        Dear Yong Peng,

        I found this in my concepts file not sent. So, I send it now, though
        belated (29 July). I cannot remember whether I sent it, but I do not
        see it in the messages.

        Nina.
        op 07-06-2006 08:45 schreef Ong Yong Peng op pali.smith@...:

        please advise on the word: aruupasa~n~nii

        21-25. Saddhindriya.m bhaaveti... viiriyindriya.m bhaaveti...
        satindriya.m bhaaveti... samaadhindriya.m bhaaveti...
        pa~n~nindriya.m bhaaveti....



        ----------------------------------------------------------

        21-25. Saddhindriya.m bhaaveti... viiriyindriya.m bhaaveti...
        satindriya.m bhaaveti... samaadhindriya.m bhaaveti...
        pa~n~nindriya.m bhaaveti....
        ["O monks, if a monk] developed the faculty of faith (faculty of
        energy, faculty of mindfulness, faculty of concentration, faculty of
        wisdom), [even for the duration of a finger-snap, monks, such is
        said...]
        ------
        N: such a one is said...
        --------
        ----------------------------------------------------------

        31-37. Satisambojjha`nga.m bhaaveti... dhammavicayasambojjha`nga.m
        bhaaveti... viiriyasambojjha`nga.m bhaaveti... piitisambojjha`nga.m
        bhaaveti... passaddhisambojjha`nga.m bhaaveti...
        samaadhisambojjha`nga.m bhaaveti... upekkhaasambojjha`nga.m
        bhaaveti....

        ["O monks, if a monk] developed the mindfulness (doctrinal
        investigation,
        ------
        N: Investigation of Dhamma.
        -------

        38-45. Sammaadi.t.thi.m bhaaveti... sammaasa`nkappa.m bhaaveti...
        sammaavaaca.m bhaaveti... sammaakammanta.m bhaaveti... sammaa-
        aajiiva.m bhaaveti... sammaavaayaama.m bhaaveti... sammaasati.m
        bhaaveti... sammaasamaadhi.m bhaaveti....
        ["O monks, if a monk] developed right view (right intention, right
        speech, right action, right livelihood, right effort, right
        mindfulness, right concentration), [even for the duration of a
        finger-snap, monks, such is said...]
        -------
        N: sammaasa`nkappa.m: instead of right intention: right thinking.

        Intention is usually reserved for the term cetanaa, volition or kamma
        which
        is not a factor of the eightfold Path.
        Sammaadi.t.thi and sammaasa`nkappa are together called the wisdom of the
        eightfold Path. Sammaasa`nkappa is vitakka cetasika and it assists
        paññaa in
        'touching' or striking the object of understanding so that paññaa can
        know
        it.

        ----------------------------------------------------------

        46-53. Ajjhatta.m ruupasa~n~nii bahiddhaa ruupaani passati
        parittaani suva.n.nadubba.n.naani. 'Taani abhibhuyya jaanaami
        passaamii'ti -- eva.msa~n~nii hoti...
        ["O monks, if a monk, even for the duration of a finger-snap,]
        conscious of material forms arising from within,
        -------
        N: ajjhatta: I would eliminate arising, thus: within himself.
        I think materiality of his own body.
        He can develop kasinas taking as subject parts of his own body or
        external
        objects and then attain ruupa-jhaana.
        --------

        * appamaa.na (adj) endless, immeasurable, boundless, unlimited.
        ------
        N: here is allusion to the immaterial jhaanas, and here is the
        connection
        with the term aruupasa~n~nin.
        I consulted Dhammasangani Pali, 225: this has aruupasa~n~na. This is
        translated by PTS as: unconscious of any part of his corporeal self..

        The *a* is a negation of ruupasa~n~nin, not of ruupa, thus, not
        perceiving
        ruupa, materiality, of his own body. (See below the Atthasaalinii).
        The word unconscious seems misleading.
        ---------
        Ajjhatta.m aruupasa~n~nii bahiddhaa ruupaani passati parittaani
        suva.n.nadubba.n.naani. 'Taani abhibhuyya jaanaami passaamii'ti --
        eva.msa~n~nii hoti...

        ["O monks, if a monk, even for the duration of a finger-snap,]
        conscious of immaterial forms arising from within,
        ------
        N: immaterial forms: this is a contradiction.
        It could be: not conscious of material forms of his own body...
        This could be applied of all the following paras. These paras seem to
        refer
        to the colour kasinas of ruupa-jhaana.

        The Atthasaalinii, Co. to the Dhammasangani, explains (188) these
        'positions
        of mastery'.
        <'Not perceiving material quality in himself' means devoid of the
        perception
        of the preamble in his own bodily frame, either from not getting it,
        or from
        not wishing it.
        'Sees material qualities external to himself' means, from having
        performed
        the preamble externally in the eight devices, he sees with jhaana-
        eyes the
        external objects of these eight devices by virtue of the preamble and
        the
        extasy.
        'Limited' means not growing....
        Beautiful or ugly means pure or impure colours...>

        It is asked why it is said, Not perceiving material quality in
        himself, this
        is because his own body is not to be mastered, only external objects...
        *****
        Nina.






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