very nice initiative Dave
This is a thread I'll follow keenly
Pali word of the day
Re: Pali word of the day
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Re: Pali word of the day
Dukkhanirodha wrote:very nice initiative Dave
This is a thread I'll follow keenly
Up to now, the words have probably been very easy, at least for most of us. But soon we will get to some more less commonly known Pali words.
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Re: Pali word of the day
And with the statement above, the next word:David N. Snyder wrote: Up to now, the words have probably been very easy, at least for most of us. But soon we will get to some more less commonly known Pali words.
Khanti
...patience, tolerance, endurance, forbearance
It is the enduring of suffering caused by others or the forbearance
of others’ wrongs.
A person who practices patience will not allow the thought of
revenge or retaliation to enter his mind when he is tested with
anger. Instead he tries to put the wrongdoer on the path of Right-
eousness and extends to him thoughts of love and compassion.
To practice khanti, one should be able to control one’s temper
through the right understanding of the real nature of life. By los-
ing our temper, we are not only losing our peace, happiness,
health, beauty, friendship and popularity, but also the ability to
distinguish the good from the bad and the right from the wrong.
The characteristic of khanti is acceptance and its function is to
endure the desirable and the undesirable things. While the mani-
festation of khanti is a non-oppositional character, the quality to
achieve it is wisdom – the ability to see things as they really are.
By understanding the three characteristics of life (anicca,
dukkha, and anattà) and the law of Kamma, one will be able to
manage one’s senses.
(from A Pali Word a Day, BuddhaNet pdf)
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Re: Pali word of the day
lobha
...greed, covetousness, a synonym of taïhà
(craving, desire) and ràga (passion)
Being the root cause of evil, it transforms itself into many faces.
Hoarding – holding on without letting go, obsession with materi-
al gain, miserliness, and yearning – desire to possess what others
have, clinging to desirable objects of sense, etc.
In a subtle form, thriftiness – a kind of reluctance to waste
things – appears to have the element of lobha in its root. While
the stronger one turns itself into grasping onto the mind object as
sense desire.
It has the function “to stick” and the manifestation of lobha is
not giving up. The proximate cause is seeing the enjoyment in
things that lead to bondage.
Lobha can turn easily into dosa when one fails to get the desir-
able object and thus creates all the possible akusala kamma
(unwholesome deeds).
One needs to learn how to be contented (santosa) and let go
of sensual lust (kàma). One needs to watch out that clinging to
rules and rituals will hinder one’s spiritual progress.
(from A Pali Word a Day, BuddhaNet pdf)
...greed, covetousness, a synonym of taïhà
(craving, desire) and ràga (passion)
Being the root cause of evil, it transforms itself into many faces.
Hoarding – holding on without letting go, obsession with materi-
al gain, miserliness, and yearning – desire to possess what others
have, clinging to desirable objects of sense, etc.
In a subtle form, thriftiness – a kind of reluctance to waste
things – appears to have the element of lobha in its root. While
the stronger one turns itself into grasping onto the mind object as
sense desire.
It has the function “to stick” and the manifestation of lobha is
not giving up. The proximate cause is seeing the enjoyment in
things that lead to bondage.
Lobha can turn easily into dosa when one fails to get the desir-
able object and thus creates all the possible akusala kamma
(unwholesome deeds).
One needs to learn how to be contented (santosa) and let go
of sensual lust (kàma). One needs to watch out that clinging to
rules and rituals will hinder one’s spiritual progress.
(from A Pali Word a Day, BuddhaNet pdf)
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Re: Pali word of the day
alobha
Greedlessness; one of the 3 kammically advantageous roots (mūla).
Greedlessness; one of the 3 kammically advantageous roots (mūla).
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Re: Pali word of the day
cattāri ariyasaccāni
The Four Noble Truths
cattāri = Four
ariya = Noble
saccāni = Truths
see also: http://www.dhammawheel.com/viewtopic.php?f=23&t=4178" onclick="window.open(this.href);return false;
The Four Noble Truths
cattāri = Four
ariya = Noble
saccāni = Truths
see also: http://www.dhammawheel.com/viewtopic.php?f=23&t=4178" onclick="window.open(this.href);return false;
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Re: Pali word of the day
ariya aññhaïgika magga
The Noble Eightfold Path
ariya = Noble
aññhaïgika = Eightfold
magga = Path
The Noble Eightfold Path
ariya = Noble
aññhaïgika = Eightfold
magga = Path
Re: Pali word of the day
is it not rather "aṭṭhaṅgika" ?
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Re: Pali word of the day
Thanks! Yes, I believe you are right. I think I originally got that from Wikipedia, not a good source for Pali.Dukkhanirodha wrote:is it not rather "aṭṭhaṅgika" ?
Also eightfold is sometimes: aṭṭhavidha
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Re: Pali word of the day
eight = aṭṭha
so it may have a bad use of diacritics with the aññhaïgika
so it may have a bad use of diacritics with the aññhaïgika
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Re: Pali word of the day
corrected version:
Ariyo aṭṭhaṅgiko maggo
or perhaps?
Ariya aṭṭhaṅgika magga
Ariyo aṭṭhaṅgiko maggo
or perhaps?
Ariya aṭṭhaṅgika magga
Re: Pali word of the day
I think the ending depends on the declension case.
My turn today:
sampajañña
The Buddha always included the term sampajañña [constant thorough understanding of impermanence] or sampajāno (the adjective form of sampajañña) whenever he was asked to explain sati (awareness). As a result of the frequent association of these words, sampajañña has often been defined as nearly synonymous with sati - as "full awareness," or "clear comprehension" - or as an exhortation to remain mindful. Another traditional translation of sampajañña, which is closer to the full meaning is "thorough understanding."
In the Sutta Piṭaka the Buddha gave two explanations of the term. In the Saṃyutta-nikāya (VRI III. 401; PTS V, 180-1) he defines it as follows:
The Buddha describes this more specifically in this passage from the Aṅguttara-nikāya (VRI I. Catukkanipāta, 12; PTS II 15) in words reminiscent of Sampajānapabbaṃ:
Commentary to the Mahāsatipaṭṭhāna Sutta by VRI:
http://www.tipitaka.org/stp-pali-eng-parallel#note3" onclick="window.open(this.href);return false;
My turn today:
sampajañña
The Buddha always included the term sampajañña [constant thorough understanding of impermanence] or sampajāno (the adjective form of sampajañña) whenever he was asked to explain sati (awareness). As a result of the frequent association of these words, sampajañña has often been defined as nearly synonymous with sati - as "full awareness," or "clear comprehension" - or as an exhortation to remain mindful. Another traditional translation of sampajañña, which is closer to the full meaning is "thorough understanding."
In the Sutta Piṭaka the Buddha gave two explanations of the term. In the Saṃyutta-nikāya (VRI III. 401; PTS V, 180-1) he defines it as follows:
In the above statement it is clear that one is sampajāno only when one understands the characteristic of impermanence (arising, persisting and vanishing). This understanding must be based on sensation (viditā vedanā). If the characteristic of impermanence is not experienced at the level of vedanā, then one’s understanding is merely an intellectualization, since it is only through sensation that direct experience occurs. The statement further indicates that sampajañña lies in the experience of the impermanence of saññā and vitakkā. Here we should note that impermanence understood at the level of vedanā actually covers all three cases since according to the Buddha’s teaching in the Aṅguttara-nikāya (VRI III. Dasakanipāta, 58; PTS V. 107):Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.
And how, monks, does a monk understand thoroughly? Here, monks, a monk experiences sensations arising in him, experiences their persisting, and experiences their vanishing; he experiences perceptions arising in him, experiences their persisting, and experiences their vanishing; he experiences each initial application of the mind [on an object] arising in him, experiences its persisting, and experiences its vanishing. This, monks, is how a monk understands thoroughly.
The second explanation of sampajañña given by the Buddha emphasizes that it must be continuous. In several places he repeats the words of the Sampajānapabbaṃ of Mahāsatipaṭṭhāna Sutta, as in this passage from the Mahāparinibbāna Sutta (Dīgha-nikāya II: VRI. 160; PTS 95):Vedanā-samosaraṇā sabbe dhammā.
Everything that arises in the mind flows together with sensations.
With proper understanding of the teaching of the Buddha, it becomes clear that if this continuous sampajañña consists only of the thorough understanding of the external processes of walking, eating, and other activities of the body, then what is being practised is merely sati. If, however, the constant thorough understanding includes the characteristic of the arising and passing away of vedanā while the meditator is performing these activities, then sampajāno satimā is being practised, paññā (wisdom) is being developed.Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
And how, monks, does a monk understand thoroughly? Here, monks, a monk, while going forward or backward, he does so with constant thorough understanding of impermanence; whether he is looking straight ahead or looking sideways, he does so with constant thorough understanding of impermanence; while he is bending or stretching, he does so with constant thorough understanding of impermanence; whether wearing his robes or carrying his bowl, he does so with constant thorough understanding of impermanence; whether he is eating, drinking, chewing or savouring, he does so with constant thorough understanding of impermanence; while attending to the calls of nature, he does so with constant thorough understanding of impermanence; whether he is walking, standing, sitting, sleeping or waking, speaking or in silence, he does so with constant thorough understanding of impermanence.
The Buddha describes this more specifically in this passage from the Aṅguttara-nikāya (VRI I. Catukkanipāta, 12; PTS II 15) in words reminiscent of Sampajānapabbaṃ:
The Buddha clearly emphasized the thorough understanding of anicca (impermanence) in all bodily and mental activities. Therefore, since the proper understanding of this technical term, sampajañña, is so critical for an understanding of this sutta, we have translated it as "the constant thorough understanding of impermanence," even though this definition is less concise than the traditional "thorough understanding."Yataṃ care yataṃ tiṭṭhe, yataṃ acche yataṃ saye
yataṃ samiñjaye bhikkhu, yatamenaṃ pasāraye
uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati,
samavekkhitā ca dhammānaṃ, khandhānaṃ udayabbayaṃ.
Whether the monk walks or stands or sits or lies,
whether he bends or stretches, above, across, backwards,
whatever his course in the world,
he observes the arising and passing away of the aggregates.
Commentary to the Mahāsatipaṭṭhāna Sutta by VRI:
http://www.tipitaka.org/stp-pali-eng-parallel#note3" onclick="window.open(this.href);return false;
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Re: Pali word of the day
Yes, it is good to see another posting here too, anyone can post.Dukkhanirodha wrote: My turn today:
sampajañña
Good word choice and good details provided for this important term.
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Re: Pali word of the day
Paññā
Wisdom;
'understanding, knowledge, understanding, insight', comprises a very wide field. The specific Buddhist knowledge or understanding, however, as part of The Noble Eightfold Middle Path magga to deliverance, is insight Vipassana, i.e. that intuitive knowledge which brings about the 4 stages of Nobility and the realization of Nibbana see: ariya-puggala and which consists in the penetration of the impermanency anicca, misery dukkha see: sacca and impersonality anattā of all forms of existence. Further details, see: under tilakkhana.
With regard to the condition of its arising one distinguishes 3 kinds of knowledge knowledge based on thinking cintā-mayā-paññā knowledge based on learning suta-mayā-paññā knowledge based on mental development bhāvanā -mayā-paññā D. 33.
'Based on thinking' is that knowledge which one has accquired through one's own thinking, without having learnt it from others. 'Based on learning' is that knowledge which one has heard from others and thus acquired through learning. 'Based on mental development' is that knowledge which one has acquired through mental development in this or that way, and which has reached the stage of full concentration; appanā Vis.M XIV.
Wisdom is one of the 5 mental abilities see: bala one of the 3 kinds of training sikkhā, and one of the perfections see: pāramī For further details, see: vipassanā and the detailed exposition in Vis.M XIV, 1-32.
Maha Thera Nyanatiloka. Manual of Buddhist Terms and Doctrines, Buddhist Publication Society, first edition 1952.
Wisdom;
'understanding, knowledge, understanding, insight', comprises a very wide field. The specific Buddhist knowledge or understanding, however, as part of The Noble Eightfold Middle Path magga to deliverance, is insight Vipassana, i.e. that intuitive knowledge which brings about the 4 stages of Nobility and the realization of Nibbana see: ariya-puggala and which consists in the penetration of the impermanency anicca, misery dukkha see: sacca and impersonality anattā of all forms of existence. Further details, see: under tilakkhana.
With regard to the condition of its arising one distinguishes 3 kinds of knowledge knowledge based on thinking cintā-mayā-paññā knowledge based on learning suta-mayā-paññā knowledge based on mental development bhāvanā -mayā-paññā D. 33.
'Based on thinking' is that knowledge which one has accquired through one's own thinking, without having learnt it from others. 'Based on learning' is that knowledge which one has heard from others and thus acquired through learning. 'Based on mental development' is that knowledge which one has acquired through mental development in this or that way, and which has reached the stage of full concentration; appanā Vis.M XIV.
Wisdom is one of the 5 mental abilities see: bala one of the 3 kinds of training sikkhā, and one of the perfections see: pāramī For further details, see: vipassanā and the detailed exposition in Vis.M XIV, 1-32.
Maha Thera Nyanatiloka. Manual of Buddhist Terms and Doctrines, Buddhist Publication Society, first edition 1952.
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Re: Pali word of the day
Samudaya-sacca
'truth of the origin', i.e. the origin of suffering, is the 2nd of The Four Noble Truths.
'truth of the origin', i.e. the origin of suffering, is the 2nd of The Four Noble Truths.