Sam Vara wrote: ↑Thu Apr 20, 2023 1:40 pm
That might be because Bhikkhu Bodhi's translation of the AN is his latest. It's only been around for about 10 years.

What I said is true of even books published earlier than any of Ven. Bodhi's translations.

Look through the index of most any Dhamma book and you'll find that it's the Majjhima or the Samyutta that are most often cited.

Having said that, I don't disagree that the acknowledgement and reflection of pain as dukkha can come in handy, though I wouldn't recommend for it to be held too tightly (to 'take up' the notion as an attachment rather than understanding it in its own terms [significance]) because it can be easily ...

Many people think "realizing anatta" is equivalent to enlightenment, where you have an epiphany and you see you don't have a self and after that you feel like you don't have a self all the time. Is that correct according to the Pali canon? Is this freedom from the fetter of identity view?...

In general, a religion is a movement that withstands the test of time. Typically cults are run by charismatic leaders and when they die, the movement dies. If the movement has a good organization and continues, it generally gets considered to be a religion, withstanding the test of time. Would that...

Though I don't agree with everything he has to say, the late Professor Peter Masefield's book Divine Revelation in Pali Buddhism is the classic study on this topic.

Well after reading other suttas I understand the perception of impermanence leads to either arahantship here and now or non-return whereas the development of metta leads to the brahma realms of not penetrating higher that must be why it's viewed as higher. When one understands how form, feeling, pe...

With that position in mind, that rupa dhammas can exist from their own side, and are not generated by mind, and can exist independently of mind, BUT earth element is just "hardness," what solution can there be? The subtlety lies in that “independence” doesn’t necessarily entail “existence”.

Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā na āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti bāhirā ca rūpā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajj...

Ven. Ñanamoli provides some interesting notes regarding the "internal" and the "external" in his Three Cardinal Suttas of the Buddha : EYE, etc.: the six, beginning with the eye and ending with the mind (q.v.), are called the six "Bases for Contact (see Contact) in oneself,&...

One doesn't understand what suffering is until one attains right view . “And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering: this is called right view. SN...

The painful nature of sensuality, from Ajahn Nyanamoli: Any form of engagement of sense desires requires you to ignore how you feel first. So the pathway of following the sense desire is always open. There's nothing blocking it. But the fact is is that's felt unpleasantly first and you ignore it in...

Dhammapardon wrote: ↑Wed Sep 14, 2022 6:00 am In what way are consciousness and nama associated?

Venerable Ñanavira lays it out nicely in his Shorter Note on Viññāna.

Yeah, I noticed in some places he does translate that way ('onlooking equanimty'), but I think in others he does go with 'equanimty'. As he became more acquainted with Pali his renderings evolved over time. His glossaries in Minor Readings and Illustrator and The Guide are worth looking over.

The late Ven. Ñanamoli's rendering for upekkha is "onlooking equanimity". Though I prefer Ven. Ñanavira's "indifference".