Do you know where this is mentioned? I was referring to the Ratthapala Sutta itself: Before long, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Raṭṭhapāla, by realising for himself with direct knowledge, here and now entered upon and abided in that supreme goal of the hol...

What do you think, great king? You now enjoy yourself provided and endowed with the five cords of sensual pleasure, but will you be able to have it of the life to come: ‘Let me likewise enjoy myself provided and endowed with these same five cords of sensual pleasure’? Or will others take over this ...

The Pali word āpātha shows up in several Suttas. It's usual translated as "field", "range", or "sphere", though Ven. Ñanamoli chose to render it as "horizon" in his manuscript translation of the Majjhima Nikaya: “If the eye (… mind) in oneself were intact but no external forms (… ideas) came to the ...

From Professor P. Sven Arvidson’s excellent book The Sphere of Attention : The Sphere of Attention is Theme, Context, and Margin First thing in the morning, I shuffle downstairs to greet the dog and let him outside. He spins a couple times while I unlock the door, then he bounds into the garden. I s...

I find Ajhan Nyanamoli’s emphasis on peripheral awareness to be a very intriguing insight. It brings to mind what phenomenologists, particularly Aron Gurwitsch, refer to as “marginal consciousness”. Below is a precis from his book Marginal Consciousness . AUTHOR’S INTRODUCTION: THE GENERAL CHARACTER...

Since we're dealing with one monk giving advice to another might it be something akin to acedia, i.e. spiritual apathy or boredom?

Possibly :shrug: in MN 38, the Buddha uses the word "sambhava" in relation to Sati's view because the Buddha is addressing how consciousness gets caught up in samsara. Therefore, the "sambhava" of consciousness may not merely be its "arising" ("uppajjati") dependent upon sense bases. But, instead, ...

A note from Ven. Ñanamoli's The Life of the Buddha : The emphasis is all on the notion of being (“to be or not to be”). The allotment of utterances and the readings are taken from the Burmese ed., which is more reliable here than any other and has nāpahosiṃ instead of nāhosi . All the clauses from t...

Ven. Ñanavira wrote a nice letter to Mr. Dias which touches upon the subject:

https://www.nanavira.org/index.php/lett ... march-1962

From Oung's A Grammar of the Pâli Language (after Kaccâyana) , page 6: Rule 7. The final i, before a vowel, may be changed into y . Ex: 1. vutti + assa = vuttyassa 2. vitti + anubhûyate = vittyânubhûyate 3 . vi + âkâsi = vyâkâsi 4 . vi + añjanaṁ = vyañjanam 5 . dâsi + aham = dâsyaham 6 . vi + âkaraṇ...

The late Ven. Ñánamoli translated avakkanti as "organization". “Whenever any monks or brahmans see self in its various forms, they all of them see the five aggregates affected by clinging, or one or another of them. Here an untaught ordinary man who disregards noble ones ... sees form as self, or se...

A Grammar of the Pâli Language (after Kaccâyana) by Tha Do Oung

The whole grammar looks interesting, but especially the third volume which is a dictionary of Pali roots. For some it might prove to be a useful reference worth downloading and printing out.

It is very clear. The more I read it (and compare it to the known translations, which do not make sense to me) the more I like it. :thumbsup: . However, I am trying to discern the above more plainly. Can your translation be: And it is not possible that the difference between these things to manifes...

I prefer to follow the late British monk Ven. Ñanamoli and to translate paññā solely as "understanding". Understanding the Dhamma doesn't necessarily make one "wise". There are cases in the Suttas where sotāpannas behave foolishly. And you can never completely dissect them so each has a different ma...

It requires a Scribd membership, but Ven. Bodhi's latest book Reading the Buddha's Discourses in Pali is now available online.