anaj-jhāpanno: Is this a causative for dhyana jhana, or "fire burning" jhāpeti?SN 16.1
“Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī;
“monks, Kassapa is content with any kind of robe, and praises such contentment.
na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati; laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
He doesn’t try to get hold of a robe in an improper way. He doesn’t get upset if he doesn’t get a robe. And if he does get a robe, he uses it untied, unstupefied, unattached, seeing the drawback, and understanding the escape.
Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī; na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca piṇḍapātaṃ na paritassati; laddhā ca piṇḍapātaṃ agadhito amucchito anaj-jhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
Kassapa is content with any kind of alms-food …
anaj-jhāpanno: Is this a causative for dhyana jhana, or "fire burning" jhāpeti?
anaj-jhāpanno: Is this a causative for dhyana jhana, or "fire burning" jhāpeti?
This is B. sujato translation, he and B. thanissaro translate jhāpanno here as "attached", B. bodhi goes with "absorbed".
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- Dhammanando
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Re: anaj-jhāpanno: Is this a causative for dhyana jhana, or "fire burning" jhāpeti?
It's nothing to do with either of those..
It's an + ajjhāpanna, the past participle of ajjhāpajjati (= adhi + ā + pajjati), "to transgress".
If we go with the reading as it stands, then the meaning would be "not having transgressed", "blamelessly", "innocently".
However, the translators you cite seem to be following the commentarial gloss, taṇhāya anotthaṭo apariyonaddho, "not veiled by or covered with craving".
As it's implausible that anajjhāpanno could mean this, I suspect that the commentator was working with a text that actually read anajjhopanno, a variant reading found in other suttas in conjunction with amucchito. But as this is a lectio difficilior variant, I suspect what happened is that some latterday scribe decided to hypercorrect it to its present form. (Rather than the principle of modern textualists that the more difficult reading is to be preferred (lectio difficilior potior) traditional Theravādin scribes seem to have tacitly favoured its opposite: lectio facilius potior, "the easier (i.e., less problematic) reading is to be preferred").
Yena yena hi maññanti,
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
Re: anaj-jhāpanno: Is this a causative for dhyana jhana, or "fire burning" jhāpeti?
Thanks Bhante.
So those passages with the variants really comes down a choice between whether one believes it's
or not violating vinaya rulesAjjhosāna (nt.) cleaving to (earthly joys), attachment, D ii.58 sq.; iii.289; M i.498 (+ abhinandana); S iii.187 A i.66; ii.11 (diṭṭhi˚, kāma˚ + taṇhā). In combn. with (icchā) and mucchā at Nd2 under chanda & nissita and taṇhā (see also ajjhopanna), and at Dhs 1059 of lābha (the expl;n. at DhsA 363, 370, from as to eat, is popular etym.) Nett 23 sq. (of taṇhā).
It's an + ajjhāpanna, the past participle of ajjhāpajjati (= adhi + ā + pajjati), "to transgress".
If we go with the reading as it stands, then the meaning would be "not having transgressed", "blamelessly", "innocently".
www.lucid24.org/sted : ☸Lucid24.org STED definitions
www.audtip.org/audtip: Audio Tales in Pāli: ☸Dharma and Vinaya in many languages
www.audtip.org/audtip: Audio Tales in Pāli: ☸Dharma and Vinaya in many languages
- Dhammanando
- Posts: 6512
- Joined: Tue Dec 30, 2008 10:44 pm
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Re: anaj-jhāpanno: Is this a causative for dhyana jhana, or "fire burning" jhāpeti?
Yes, assuming of course that my conjecture is right.
If it's wrong then I'm simply mystified as to why the commentator would gloss the term as taṇhāya anotthaṭo apariyonaddho.
Yena yena hi maññanti,
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)