diff --git a/sc_bilara_data/.scripts/requirements.txt b/sc_bilara_data/.scripts/requirements.txt index 0ac33ccc57d..775066b07f7 100644 --- a/sc_bilara_data/.scripts/requirements.txt +++ b/sc_bilara_data/.scripts/requirements.txt @@ -1,11 +1,11 @@ backcall==0.1.0 cssselect==1.1.0 decorator==4.4.0 -ipython==7.16.3 +ipython==7.7.0 ipython-genutils==0.2.0 jedi==0.15.1 lml==0.0.9 -lxml==4.9.1 +lxml==4.4.1 parso==0.5.1 pexpect==4.7.0 pickleshare==0.7.5 @@ -17,7 +17,7 @@ pyexcel-io==0.5.20 pyexcel-ods3==0.5.3 pyexcel-text==0.2.7.1 pyexcel-xls==0.5.8 -Pygments==2.7.4 +Pygments==2.4.2 regex==2019.6.8 six==1.12.0 tabulate==0.8.3 diff --git a/sc_bilara_data/comment/en/sujato/sutta/dn/dn2_comment-en-sujato.json b/sc_bilara_data/comment/en/sujato/sutta/dn/dn2_comment-en-sujato.json index 06466ccc7af..d84a3442a94 100644 --- a/sc_bilara_data/comment/en/sujato/sutta/dn/dn2_comment-en-sujato.json +++ b/sc_bilara_data/comment/en/sujato/sutta/dn/dn2_comment-en-sujato.json @@ -1,67 +1,67 @@ { - "dn2:1.2": "This monastery belonged to the Buddha’s doctor, Jīvaka, who appears later in the sutta. His story is told in [Kd 8](https://suttacentral.net/pli-tv-kd8/en/brahmali#12.4.1). ", - "dn2:1.3": "The Komudī was an especially celebrated full moon on the last month of the rainy season (_kattikā_, October/November), when the skies were clear, the lotuses (_kumudā_) were in bloom, and the moon was in conjunction with the Pleiades, which gave the month its name. ", + "dn2:1.2": "This monastery belonged to the Buddha’s doctor, Jīvaka, who appears later in the sutta. His story is told in Kd 8. ", + "dn2:1.3": "The Komudī was an especially celebrated full moon on the last month of the rainy season (kattikā, October/November), when the skies were clear, the lotuses (kumudā) were in bloom, and the moon was in conjunction with the Pleiades, which gave the month its name. ", "dn2:1.4": "Ajātasattu means “one against whom no foe is born”. He was the son of Cellaṇā, daughter of Chetaka, a Licchavī king from Vesālī. Ajātasattu’s presence as the king of Magadha indicates that these events took place in the last years of the Buddha’s life. ", - "dn2:1.5": "_Pāsādikā_ here does not mean “tranquil”; it is part of a stock list of terms meaning “beautiful, attractive” (eg. [dn4:13.7]()). _Lakkhaññā_ is unique in early Pali. It is probably a synonym in the sense of “possessing remarkable features, striking”, rather than “auspicious”. ", - "dn2:1.6": "The cause of the king’s unrest is revealed later (compare [an5.50]()). The king seeks redemption through his own actions; it is not that the ascetic has any special power to bring peace to his mind. ", - "dn2:2.1": "Though the king mentioned “ascetics and brahmins”, his advisers only recommend famous teachers of the ascetics (_samaṇa_). For a shorter survey of their doctrines, see [sn2.30](). ", - "dn2:2.2": "A little-known teacher of the inefficacy of action and consequence. He is also said to advocate a doctrine of six classes of rebirth ([an6.57]()); the same text reverentially mentions Makkhali Gosāla. He was said to have been poorly regarded even by his own students [mn77:6.19]()). ", + "dn2:1.5": "Pāsādikā here does not mean “tranquil”; it is part of a stock list of terms meaning “beautiful, attractive” (eg. DN 4:13.7). Lakkhaññā is unique in early Pali. It is probably a synonym in the sense of “possessing remarkable features, striking”, rather than “auspicious”. ", + "dn2:1.6": "The cause of the king’s unrest is revealed later (compare AN 5.50). The king seeks redemption through his own actions; it is not that the ascetic has any special power to bring peace to his mind. ", + "dn2:2.1": "Though the king mentioned “ascetics and brahmins”, his advisers only recommend famous teachers of the ascetics (samaṇa). For a shorter survey of their doctrines, see SN 2.30. ", + "dn2:2.2": "A little-known teacher of the inefficacy of action and consequence. He is also said to advocate a doctrine of six classes of rebirth (AN 6.57); the same text reverentially mentions Makkhali Gosāla. He was said to have been poorly regarded even by his own students MN 77:6.19). ", "dn2:2.3": "Even the greatest kings would bow to religious renunciants regardless of sect. ", "dn2:2.5": "The reason for the king’s silence is revealed later. The narrative is full of foreshadowing. ", "dn2:3.2": "Founder of the Ājīvikas, who became the third largest ascetic movement after Buddhism and Jainism. None of their texts survive, but their teachings can be partially reconstructed from Buddhist and Jain sources. He practiced with Mahāvīra for six years before an apparently acrimonious split, following which he developed his doctrine of hard determinism. ", - "dn2:4.2": "A materialist, he was an early proponent of the Lokāyata or Cārvāka school. _Kesakambala_ means “hair-blanket”, which was worn as an ascetic practice. ", + "dn2:4.2": "A materialist, he was an early proponent of the Lokāyata or Cārvāka school. Kesakambala means “hair-blanket”, which was worn as an ascetic practice. ", "dn2:5.2": "Another obscure teacher, he taught a reductive atomism which negated the possibility of action with consequences. His first name is sometimes spelled Kakudha; both words signify a hump or crest. ", - "dn2:6.2": "An agnostic, he is evidently the “wanderer Sañjaya” who was the first teacher of Sāriputta and Moggallāna before they left him to follow the Buddha [Kd 1.23](pli-tv-kd1:23.1.1). ", - "dn2:7.2": "The Jain leader Mahāvīra Vardhamāna is known as Nigaṇṭha Nātaputta in Pali texts. He is regarded as the 24th supreme leader of the Jains, although only he and his predecessor Pārśvanātha (not mentioned in the Pali) are historical. Jainism and Buddhism are the only ancient _samaṇa_ movements to survive to the present day. Their primary teaching is the practice of non-violence while burning off past kamma by self-torment in order to reach omniscient liberation. ", + "dn2:6.2": "An agnostic, he is evidently the “wanderer Sañjaya” who was the first teacher of Sāriputta and Moggallāna before they left him to follow the Buddha Kd 1.23. ", + "dn2:7.2": "The Jain leader Mahāvīra Vardhamāna is known as Nigaṇṭha Nātaputta in Pali texts. He is regarded as the 24th supreme leader of the Jains, although only he and his predecessor Pārśvanātha (not mentioned in the Pali) are historical. Jainism and Buddhism are the only ancient samaṇa movements to survive to the present day. Their primary teaching is the practice of non-violence while burning off past kamma by self-torment in order to reach omniscient liberation. ", "dn2:8.1": "His absence of speech is what signifies his wisdom. The narrative creates a dramatic expectation through his stillness. ", "dn2:8.4": "According to the Vinaya, a monastery is normally offered to the “Sangha of the four quarters” and becomes their inalienable property. In the suttas this is not so clear, and it seems that Jīvaka still regarded the property as his. In practice there would have been a variety of arrangements, as there are today. ", - "dn2:8.6": "The first appearance of the famous _iti pi so_ formula. It is still recited in praise of the Buddha in Theravada communities. ", + "dn2:8.6": "The first appearance of the famous iti pi so formula. It is still recited in praise of the Buddha in Theravada communities. ", "dn2:10.1": "Kings had extensive harems, but the phrasing here does not specify that these were Ajātasattu’s wives. They may have simply been women of the palace. It seems the all-female retinue was chosen as it was less threatening to the king. ", "dn2:10.7": "The silence of the Buddha’s assembly is often contrasted with the rowdy gatherings of other ascetics. ", - "dn2:10.12": "This is a double pun. _Dīpa_ means “lamp” or “island, refuge”, while _jhāyati_ means “burning” or “meditating”. So it could be rendered, “those are saviors meditating in the pavilion”. _Jhāyati_ is the verb form of _jhāna_ (“absorption”), which is the central practice of meditation described below. ", + "dn2:10.12": "This is a double pun. Dīpa means “lamp” or “island, refuge”, while jhāyati means “burning” or “meditating”. So it could be rendered, “those are saviors meditating in the pavilion”. Jhāyati is the verb form of jhāna (“absorption”), which is the central practice of meditation described below. ", "dn2:11.2": "The Buddha looked like any other monk. But this also reveals Ajātasattu’s spiritual blindness. ", "dn2:12.1": "He has not yet gained faith, so does not bow. ", "dn2:12.4": "The Buddha, though fully aware of Ajātasattu’s crimes, responds to him with compassion. ", - "dn2:14.1": "Most translators render _sippa_ as “craft”. However, the basic meaning of “craft” is skill in doing or making things. What is meant here is a paid occupation regardless of whether it involves making things, i.e. “profession”. ", - "dn2:14.2": "These are the professions on Ajātasattu’s mind. The first set of these is defined as branches of the military at [an7.67](). ", + "dn2:14.1": "Most translators render sippa as “craft”. However, the basic meaning of “craft” is skill in doing or making things. What is meant here is a paid occupation regardless of whether it involves making things, i.e. “profession”. ", + "dn2:14.2": "These are the professions on Ajātasattu’s mind. The first set of these is defined as branches of the military at AN 7.67. ", "dn2:14.3": "The question pertains to right livelihood, the fifth factor of the noble eightfold path. ", "dn2:14.4": "The purpose of right livelihood is to bring happiness in this life and the next. ", "dn2:14.5": "Ajātasattu’s question only pertains to happiness in this life. He would have seen ascetics living hard and austere lives for the sake of future happiness. ", - "dn2:15.1": "The term “Great King” (_mahārāja_) identifies Ajātasattu as the hereditary monarch of a large realm, in contrast with the multiple elected “rulers” of the aristocratic republics such as Vajjī and Sakya. ", - "dn2:15.3": "As in [dn1:1.4.2](), the Buddha begins by asking to hear what others have said. ", + "dn2:15.1": "The term “Great King” (mahārāja) identifies Ajātasattu as the hereditary monarch of a large realm, in contrast with the multiple elected “rulers” of the aristocratic republics such as Vajjī and Sakya. ", + "dn2:15.3": "As in DN 1:1.4.2, the Buddha begins by asking to hear what others have said. ", "dn2:16.2": "As with his meeting with the Buddha, Ajātasattu is respectful but not reverential. ", "dn2:17.2": "This is a denial of the doctrine of kamma. While his doctrine appears to be morally nihilistic, it seems unlikely this was Pūraṇa Kassapa’s full teaching. He may have subscribed to hard determinism, so that we have no choice in what we do. He may also have believed that we should keep moral rules as a social contract, but that this had no effect on the afterlife. ", - "dn2:18.1": "The unsatisfying nature of the answers given by these teachers is also emphasized at [mn36:48.4](). ", + "dn2:18.1": "The unsatisfying nature of the answers given by these teachers is also emphasized at MN 36:48.4. ", "dn2:18.2": "Breadfruit is a starchy, fibrous fruit that is, needless to say, very different from a mango. ", "dn2:18.5": "Kings had a duty to protect all religions in their realm, even those with such extreme views. ", "dn2:18.6": "", - "dn2:18.7": "The commentary takes _uggahita_ and _nikkujjita_ as synonyms, which is followed by Bodhi, but not by Rhys Davids or Ṭhānissaro. Elsewhere _nikkujjati_ always means “overturns”. ", + "dn2:18.7": "The commentary takes uggahita and nikkujjita as synonyms, which is followed by Bodhi, but not by Rhys Davids or Ṭhānissaro. Elsewhere nikkujjati always means “overturns”. ", "dn2:20.2": "This denies the principle of causality and the efficacy of action. The fatalistic teachings of the Ājīvikas led to them becoming popular as prognosticators. ", - "dn2:20.5": "The first three phrases, with the Magadhan nominative singular in _-e_, are unique to this passage. Cp [an6.38:1.4](), where we find the regular nominative form in _-o_. ", + "dn2:20.5": "The first three phrases, with the Magadhan nominative singular in -e, are unique to this passage. Cp AN 6.38:1.4, where we find the regular nominative form in -o. ", "dn2:20.6": "Everything is destined by circumstances beyond our control. ", "dn2:20.7": "This strange cosmology lays out the course through which souls must proceed before their final liberation. ", "dn2:20.8": "Here he denies the tenets of the Jains. ", "dn2:23.2": "The denial of “mother and father” is usually interpreted as the denial of moral duty towards ones’ parents. However, I think it is a doctrine of conception which denies that a child is produced by the mother and father. Rather, the child is produced by the four elements, with parents as mere instigators and incubators. ", "dn2:23.3": "This is a materialist analysis of the person. ", "dn2:26.2": "This is a reductive atomism. It argues that since all things are made of the seven fundamental substances, higher-order entities have no significance. ", - "dn2:26.5": "Unlike the materialism of Ajita Kesakambala, one of the basic substances is the soul. He uses _jīva_, the same term used by the Jains, rather than _attā_ as preferred by the brahmins. ", - "dn2:29.2": "While restraint is an important aspect of Jain practice, the “fourfold restraint” has not been traced to Jain scriptures. It is also found at [mn56:1.2](), which offers a more detailed refutation of the doctrine. ", - "dn2:29.3": "“Restraint” (_vara_) puns with “water” (_vāri_) in the next passage. ", + "dn2:26.5": "Unlike the materialism of Ajita Kesakambala, one of the basic substances is the soul. He uses jīva, the same term used by the Jains, rather than attā as preferred by the brahmins. ", + "dn2:29.2": "While restraint is an important aspect of Jain practice, the “fourfold restraint” has not been traced to Jain scriptures. It is also found at MN 56:1.2, which offers a more detailed refutation of the doctrine. ", + "dn2:29.3": "“Restraint” (vara) puns with “water” (vāri) in the next passage. ", "dn2:29.4": "Jains regarded water as both a living thing and full of living things. Ascetics were “obstructed” from crossing water when it might bring harm; they were “devoted” to caring for water; they “shook off” water by drying naturally when they got wet; and they lived in the knowledge that their bodies were “pervaded” by living water. ", - "dn2:32.3": "This places him among the “endless flip-floppers” of [dn1:2.23.1](). However, we do not know on which of the four grounds he justified his evasiveness. ", + "dn2:32.3": "This places him among the “endless flip-floppers” of DN 1:2.23.1. However, we do not know on which of the four grounds he justified his evasiveness. ", "dn2:34.7": "The Buddha answers directly, with confidence. This whole passage is a masterclass in effective dialogue. ", "dn2:34.8": "He engages Ajātasattu rather than lecturing at him. ", - "dn2:35.2": "See _mukhaṁ ullokentī_ at [mn79]() and [sn56.39](). ", + "dn2:35.2": "See mukhaṁ ullokentī at MN 79 and SN 56.39. ", "dn2:35.4": "Even a servant believed in the doctrine of kamma. ", "dn2:35.5": "There is no question of the divinity of kings. ", "dn2:35.8": "The doctrine of kamma leads to living a better life, not stewing in resentment. ", - "dn2:35.9": "[Kd 1:47](https://suttacentral.net/pli-tv-kd1/en/brahmali#47.1.1) penalizes the ordination of bondservants or slaves, despite the fact that Ajātasattu’s father, Bimbisāra, had ordered that no action was to be taken against any bondservant who ordained under the Buddha. ", + "dn2:35.9": "Kd 1:47 penalizes the ordination of bondservants or slaves, despite the fact that Ajātasattu’s father, Bimbisāra, had ordered that no action was to be taken against any bondservant who ordained under the Buddha. ", "dn2:35.11": "Here the Buddha foreshadows the larger themes detailed later. ", "dn2:36.4": "In contrast with the former teachers, the Buddha gives a clear answer in terms that Ajātasattu would understand. ", "dn2:36.5": "The Buddha establishes common ground with the king before venturing into deeper waters. ", "dn2:37.1": "By starting with a very basic and obvious fruit, the Buddha stimulates Ajātasattu to seek a deeper answer. ", "dn2:37.4": "", - "dn2:37.5": "_Karakārako rāsivaḍḍhako_ is a unique phrase. For _karakāraka_, compare [mn57:2.3](), where a naked ascetic “does a hard thing”. _Rāsi_ means “heap” (of grain or wealth according to the commentary). ", + "dn2:37.5": "Karakārako rāsivaḍḍhako is a unique phrase. For karakāraka, compare MN 57:2.3, where a naked ascetic “does a hard thing”. Rāsi means “heap” (of grain or wealth according to the commentary). ", "dn2:37.13": "Note that the bonded servant had no wealth or family to renounce, but the worker does. ", "dn2:39.3": "Having established the king’s genuine interest and understanding, the Buddha prepares him for the long discourse to follow. ", "dn2:40.1": "According to Buddhist doctrine, it is rare for a Buddha to appear. ", @@ -76,9 +76,9 @@ "dn2:45.1": "Buddhists generally do not regard plants as sentient, but minimize harming them because of their role in the ecosystem. ", "dn2:45.2": "Today this means eating only before noon. ", "dn2:45.3": "Sensual entertainments that distract and excite the mind. ", - "dn2:45.4": "This was ignored by the Buddha’s cousin, Nanda ([sn21.8:1.2]()). ", + "dn2:45.4": "This was ignored by the Buddha’s cousin, Nanda (SN 21.8:1.2). ", "dn2:45.5": "To avoid sleeping too much. ", - "dn2:45.6": "Literally “gold and silver”, but silver is explained in [Bu NP 18](https://suttacentral.net/pli-tv-bu-vb-np18/en/brahmali#2.8) as currency of any kind. ", + "dn2:45.6": "Literally “gold and silver”, but silver is explained in Bu NP 18 as currency of any kind. ", "dn2:45.7": "Mendicants receive only the day’s meal and do not store or cook food. ", "dn2:45.10": "Mendicants must not have slaves. ", "dn2:45.11": "These are animals raised for food. ", @@ -97,14 +97,14 @@ "dn2:64.1": "Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. ", "dn2:64.3": "It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. ", "dn2:64.10": "Now their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. ", - "dn2:65.1": "Situational awareness is a psychological term popularized in th 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning. This is very close to the sense of the Pali term _sampajañña_. ", + "dn2:65.1": "Situational awareness is a psychological term popularized in th 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning. This is very close to the sense of the Pali term sampajañña. ", "dn2:65.2": "These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. ", "dn2:66.2": "A Buddhist monk has three robes: a lower robe (sabong), and upper robe, and an outer cloak. ", "dn2:67.1": "These are the prerequisite conditions for embarking on deep meditation. ", "dn2:67.2": "Deep meditation is pursued in the seclusion of nature. ", - "dn2:67.3": "For _parimukha_ (“in front”) we find _pratimukha_ in Sanskrit, which can mean the reflection of the face. Late canonical Pali explains this as “this tip of the nose or the reflection of the face (_mukhanimitta_)”. ", - "dn2:68.1": "Desire (_abhijjha_) has been curbed by sense restraint, and now is fully abandoned. ", - "dn2:68.2": "Likewise ill will (_byāpādapadosa_), which is a synonym for _domanassa_ in the formula for sense restraint. ", + "dn2:67.3": "For parimukha (“in front”) we find pratimukha in Sanskrit, which can mean the reflection of the face. Late canonical Pali explains this as “this tip of the nose or the reflection of the face (mukhanimitta)”. ", + "dn2:68.1": "Desire (abhijjha) has been curbed by sense restraint, and now is fully abandoned. ", + "dn2:68.2": "Likewise ill will (byāpādapadosa), which is a synonym for domanassa in the formula for sense restraint. ", "dn2:68.3": "“Mindfulness and situational awareness” has a prominent role in abandoning dullness. ", "dn2:68.4": "Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. ", "dn2:68.5": "The meditator set out on their path after gaining faith in the Buddha. ", @@ -112,53 +112,53 @@ "dn2:74.1": "The five hindrances remain a pillar of meditation teaching. The root sense includes to “obstruct” as well as to “obscure, darken, veil”. ", "dn2:74.2": "Each simile illustrates not the happiness of acquisition, but of letting go. ", "dn2:74.4": "The Buddha did not emphasize technical details of technique, but the emotional wholeness and joy that leads to deep meditation. ", - "dn2:75.1": "_Jhāna_ is a state of “elevated consciousness” (_adhicitta_) so all the terms have an elevated sense. The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. The “unskillful qualities” are the five hindrances. The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. “Placing the mind and keeping it connected” (_vitakka_, _vicāra_) takes terms that mean “thought” in coarse consciousness, but which here refer to the subtle function of applying the mind to the meditation. ", - "dn2:75.2": "As a meditator proceeds, their subjective experience of the “body” evolves from tactile sense impressions (_phoṭṭhabba_), to the interior mental experience of bliss and light (_manomayakāya_), to the direct personal realization of highest truth ([mn70:23.2](): _kāyena ceva paramasaccaṁ sacchikaroti_). ", + "dn2:75.1": "Jhāna is a state of “elevated consciousness” (adhicitta) so all the terms have an elevated sense. The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. The “unskillful qualities” are the five hindrances. The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. “Placing the mind and keeping it connected” (vitakka, vicāra) takes terms that mean “thought” in coarse consciousness, but which here refer to the subtle function of applying the mind to the meditation. ", + "dn2:75.2": "As a meditator proceeds, their subjective experience of the “body” evolves from tactile sense impressions (phoṭṭhabba), to the interior mental experience of bliss and light (manomayakāya), to the direct personal realization of highest truth (MN 70:23.2: kāyena ceva paramasaccaṁ sacchikaroti). ", "dn2:76.1": "The kneading is the “placing the mind and keeping it connected”, the water is bliss, while the lack of leaking speaks to the contained interiority of the experience. ", "dn2:76.3": "Here the Buddha directly answers Ajātasattu’s follow up question. But he is far from finished. ", - "dn2:77.1": "Each _jhāna_ begins as the least refined aspect of the previous _jhāna_ ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. ", + "dn2:77.1": "Each jhāna begins as the least refined aspect of the previous jhāna ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. ", "dn2:78.1": "Again the simile emphasizes the water as bliss, while the lack of inflow expresses containment and unification. ", "dn2:78.2": "The water welling up is the rapture, which is the uplifting emotional response to the experience of bliss. ", "dn2:79.1": "The emotional response to bliss matures from the subtle thrill of rapture to the poise of equanimity. Mindfulness is present in all states of deep meditation, but with equanimity it becomes prominent. ", "dn2:80.1": "The meditator is utterly immersed in stillness and bliss. ", "dn2:81.1": "The emotional poise of equanimity leads to the feeling of pleasure settling into the more subtle neutral feeling. Pain and sadness have been abandoned long before, but are emphasized here as they are subtle counterpart of pleasure. ", - "dn2:81.2": "The equanimity of the fourth _jhāna_ is not dullness and indifference, but a brilliant and radiant awareness. ", + "dn2:81.2": "The equanimity of the fourth jhāna is not dullness and indifference, but a brilliant and radiant awareness. ", "dn2:82.1": "The white cloth is the purity and brightness of equanimity. The commentary explains this as a person who has just got out of a bath and sits perfectly dry and content. ", - "dn2:83.1": "The fourth _jhāna_ is the ideal basis for developing higher knowledges, although elsewhere the canon makes it clear that even the first _jhāna_ can be a basis for liberating insight. The verb _abhininnāmeti_ (“project”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs ([sn35.240:1.7]()). Of the eight kinds of knowledge and vision, only the last is considered indispensable. ", - "dn2:83.3": "This is the “coarse” (_olārika_) body. Note that its generation by mother and father contradicts the doctrine of Ajito Kesakambala. The obvious impermanence of the body invites the tempting but fallacious notion that the mind or soul is permanent, which is dispelled by deeper insight. ", + "dn2:83.1": "The fourth jhāna is the ideal basis for developing higher knowledges, although elsewhere the canon makes it clear that even the first jhāna can be a basis for liberating insight. The verb abhininnāmeti (“project”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs (SN 35.240:1.7). Of the eight kinds of knowledge and vision, only the last is considered indispensable. ", + "dn2:83.3": "This is the “coarse” (olārika) body. Note that its generation by mother and father contradicts the doctrine of Ajito Kesakambala. The obvious impermanence of the body invites the tempting but fallacious notion that the mind or soul is permanent, which is dispelled by deeper insight. ", "dn2:83.4": "This distinction should not be mistaken for mind-body dualism. These are not fundamental substances but experiences of a meditator. ", "dn2:84.1": "The Buddha continues to appeal to Ajātasattu with gorgeous and clarifying similes. Gemwork was clearly advanced at the time. ", "dn2:84.2": "Strung gems were loved in India from the time in the Harappan civilization, millennia before the Buddha. ", - "dn2:84.6": "This form of “knowledge and vision” is rarely mentioned, being found only here, at [dn10:2.21.3](), and at [mn77:29.2](). The next realization, the “mind-made body” is also only found in these three suttas. Note that the Mahāsaṅgīti edition adds the spurious title _vipassanāñāṇa_ (“insight knowledge”) to this section. This term, while central to modern “insight” meditation, does not appear anywhere in the Pali canon. ", + "dn2:84.6": "This form of “knowledge and vision” is rarely mentioned, being found only here, at DN 10:2.21.3, and at MN 77:29.2. The next realization, the “mind-made body” is also only found in these three suttas. Note that the Mahāsaṅgīti edition adds the spurious title vipassanāñāṇa (“insight knowledge”) to this section. This term, while central to modern “insight” meditation, does not appear anywhere in the Pali canon. ", "dn2:85.1": "The “mind-made body” is the interior mental representation of the physical body. In ordinary consciousness it is proprioception, which here is enhanced by the power of meditation. The higher powers in Buddhism are regarded as extensions and evolutions of aspects of ordinary experience, not as metaphysical realities separate from the world of mundane experience. ", - "dn2:85.2": "This is similar to the experience of the “astral body” described by modern spiritualists. Note that it is still “physical” (_rūpī_) even though it is mind-made. This is the subtle (_sukhuma_) body, which is an energetic experience of physical properties by the mind. ", - "dn2:87.1": "Here begin the “six direct knowledges” (_chaḷabhiññā_), which are found commonly throughout the early texts. “Psychic powers” (_iddhi_) were much cultivated, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in samādhi was capable of things that are normally incomprehensible. ", - "dn2:87.2": "Only a few of these are attested as events in the early texts. The most common is the ability to disappear and reappear, exhibited by the Buddha ([an8.30:2.1]()), some disciples ([mn37:6.1]()), and deities ([mn67:8.1]()). ", + "dn2:85.2": "This is similar to the experience of the “astral body” described by modern spiritualists. Note that it is still “physical” (rūpī) even though it is mind-made. This is the subtle (sukhuma) body, which is an energetic experience of physical properties by the mind. ", + "dn2:87.1": "Here begin the “six direct knowledges” (chaḷabhiññā), which are found commonly throughout the early texts. “Psychic powers” (iddhi) were much cultivated, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in samādhi was capable of things that are normally incomprehensible. ", + "dn2:87.2": "Only a few of these are attested as events in the early texts. The most common is the ability to disappear and reappear, exhibited by the Buddha (AN 8.30:2.1), some disciples (MN 37:6.1), and deities (MN 67:8.1). ", "dn2:88.1": "These similes hark back to the descriptions of the purified mind as pliable and workable. ", - "dn2:88.3": "This simile is extended in detail at [an3.101](). ", - "dn2:89.1": "“Clairaudience” is a literal rendition of _dibbasota_. The root sense of _dibba_ is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. ", - "dn2:89.2": "The Buddha occasionally used this ability for teaching, as at [mn75:6.1](). ", - "dn2:90.1": "The simile emphasizes the clarity and distinctness of the sounds. Compare [an4.114](): _bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ_. ", - "dn2:91.1": "Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. [an8.30:2.1]()), the main emphasis is on the comprehension of the overall state of mind. ", + "dn2:88.3": "This simile is extended in detail at AN 3.101. ", + "dn2:89.1": "“Clairaudience” is a literal rendition of dibbasota. The root sense of dibba is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. ", + "dn2:89.2": "The Buddha occasionally used this ability for teaching, as at MN 75:6.1. ", + "dn2:90.1": "The simile emphasizes the clarity and distinctness of the sounds. Compare AN 4.114: bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. ", + "dn2:91.1": "Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. AN 8.30:2.1), the main emphasis is on the comprehension of the overall state of mind. ", "dn2:92.1": "Again the simile emphasizes how clear and direct the experience is. Without deep meditation, we have some intuitive sense for the minds of others, but it is far from clear. ", - "dn2:93.1": "Here begins the “three knowledges” (_tevijjā_), a subset of the six direct knowledges. The first two of these play an important role in deepening understanding of the nature of suffering in _saṁsāra_. While they are not necessary for those whose wisdom is keen, they are helpful. ", - "dn2:93.2": "Empowered by the fourth _jhāna_, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. ", - "dn2:94.1": "The word for “past life” is _pubbanivāsa_, literally “former home”, and the imagery of houses is found in the second of the three knowledges as well. Recollection of past lives is as fresh and clear as the memory of a recent journey. ", - "dn2:95.2": "Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; *why* rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in [dn1:2.5.3]() and [mn136](). The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. ", - "dn2:96.1": "_Pāsada_ is often translated as “palace’ or “mansion”. But the usage in Pali consistently shows that it meant a “stilt longhouse”. It is an elevated place from which one can observe the street below. ", - "dn2:97.1": "This is the experience of awakening that is the only true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of _jhāna_. Here they are eliminated forever. ", + "dn2:93.1": "Here begins the “three knowledges” (tevijjā), a subset of the six direct knowledges. The first two of these play an important role in deepening understanding of the nature of suffering in saṁsāra. While they are not necessary for those whose wisdom is keen, they are helpful. ", + "dn2:93.2": "Empowered by the fourth jhāna, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. ", + "dn2:94.1": "The word for “past life” is pubbanivāsa, literally “former home”, and the imagery of houses is found in the second of the three knowledges as well. Recollection of past lives is as fresh and clear as the memory of a recent journey. ", + "dn2:95.2": "Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; why rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in DN 1:2.5.3 and MN 136. The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. ", + "dn2:96.1": "Pāsada is often translated as “palace’ or “mansion”. But the usage in Pali consistently shows that it meant a “stilt longhouse”. It is an elevated place from which one can observe the street below. ", + "dn2:97.1": "This is the experience of awakening that is the only true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of jhāna. Here they are eliminated forever. ", "dn2:97.2": "These are the four noble truths, which form the main content of the Buddha’s first sermon. They are the overarching principle into which all other teachings fall. The initial realization of the four noble truths indicates the first stage of awakening, stream entry. ", - "dn2:97.3": "The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (_arahatta_). Many translators use “defilement” to render _kilesa_, but since _kilesa_ appears only rarely in the early texts, I use defilement for _āsava_. Both terms refer to a stain, corruption, or pollution in the mind. ", + "dn2:97.3": "The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (arahatta). Many translators use “defilement” to render kilesa, but since kilesa appears only rarely in the early texts, I use defilement for āsava. Both terms refer to a stain, corruption, or pollution in the mind. ", "dn2:97.4": "This is the experience of full awakening. ", "dn2:97.5": "This is a reflective awareness of the fact of awakening. The meditator reviews their mind and sees that it is free from all forces that lead to suffering. ", "dn2:98.1": "Once again the pool of water represents the mind, but now the meditator is not immersed in the experience, but looks back and reviews it objectively. ", "dn2:98.9": "The Buddha roars his lion’s roar. His teaching leads not just to some benefits, but to the highest benefits that are possible. ", "dn2:99.2": "The king’s distress has been alleviated by the Buddha’s uplifting words. ", - "dn2:99.4": "This is the standard form in which lay people went for refuge. It is not something that the Buddha required or even encouraged, but a spontaneous act of inspiration. Conventionally, it indicates that someone is a “Buddhist”. Today Theravadins recite the going for refuge thrice, but in the early texts this is found only as the ordination for novices ([Kd 1:12.4.1](https://suttacentral.net/pli-tv-kd1/en/brahmali#12.4.1)). ", + "dn2:99.4": "This is the standard form in which lay people went for refuge. It is not something that the Buddha required or even encouraged, but a spontaneous act of inspiration. Conventionally, it indicates that someone is a “Buddhist”. Today Theravadins recite the going for refuge thrice, but in the early texts this is found only as the ordination for novices (Kd 1:12.4.1). ", "dn2:99.6": "The king, unprompted, makes an astonishing confession. To say it in such a public forum, before a spiritual community and his own retinue, displays courage and integrity. ", "dn2:99.7": "The Buddha hears his confession, but it is Ajātasattu’s responsibility to do better. ", "dn2:100.1": "Even before such a dangerous and emotionally vulnerable king, the Buddha does not mince words. When someone confesses what they did wrong, it is important to acknowledge them and not to try to minimize their deeds. ", "dn2:100.3": "Confession does not erase the past, but it does set a better course for the future. This confession is similar to that done by monastics when they have broken Vinaya rules. ", - "dn2:102.2": "These terms are commonly used in the context of keeping precepts (eg. [an3.50:4.1]()). The Buddha is supportive when he speaks with Ajātasattu, but does not hide the severity of his crime. ", - "dn2:102.4": "The killing of one’s father is one of five “incurable” acts that definitely lead to hell in the next life ([an5.129:1.3]()). " + "dn2:102.2": "These terms are commonly used in the context of keeping precepts (eg. AN 3.50:4.1). The Buddha is supportive when he speaks with Ajātasattu, but does not hide the severity of his crime. ", + "dn2:102.4": "The killing of one’s father is one of five “incurable” acts that definitely lead to hell in the next life (AN 5.129:1.3). " } \ No newline at end of file diff --git a/sc_bilara_data/comment/en/sujato/sutta/dn/dn3_comment-en-sujato.json b/sc_bilara_data/comment/en/sujato/sutta/dn/dn3_comment-en-sujato.json new file mode 100644 index 00000000000..87f67129670 --- /dev/null +++ b/sc_bilara_data/comment/en/sujato/sutta/dn/dn3_comment-en-sujato.json @@ -0,0 +1,86 @@ +{ + "dn3:1.1.2": "Icchānaṅgala was a center for the innovative brahmins of the Kosala region. It was to the east of Sāvatthī. ", + "dn3:1.2.1": "Pokkharasāti is featured several times in the canon as a respected teacher of the Brahmins. ", + "dn3:1.2.8": "Pokkharasāti does not care whether the Buddha identified as a brahmin following the Vedas. The wise do not concern themselves with religious identity. ", + "dn3:1.3.1": "The three Vedas had already accrued an extensive ancillary literature. That there was an advanced science of linguistics is not in doubt, for within a century or so of the Buddha, Pāṇini created the Aṣṭādhyāyī, a work of linguistics so precise and sophisticated that its methods are still being discovered today. The “testaments” may have been early versions of the stories found in the Mahābhārata and Rāmāyaṇa. For _anuññātapaṭiññāta_ see [mn98:7.1.]() and [snp3.9:6.1.](). For _tevijjake pāvacane_ see [mn95:12.2.](). ", + "dn3:1.3.2": "Almost the same words are spoken to the bodhisatta by his first teachers, Āḷāra Kālāma and Uddaka Rāmaputta ([mn36:14.9]()). ", + "dn3:1.4.9": "Following PTS and BJT editions of the parallel phrase at [mn91:4.9](), which read _tayā_ for _tathā_. ", + "dn3:1.5.2": "The thirty-two marks feature prominently in the Buddhist texts as a Brahmanical doctrine. They are detailed in [dn14:1.32.7](), [dn30:1.2.4](), and [mn91:9.1](). However, they are not found in any extant Brahmanical texts. The notion of a two-fold course for a great hero—worldly success or spiritual—can be traced back as far as the epic of Gilgamesh. ", + "dn3:1.5.3": "The wheel-turning monarch draws from the Brahmanical horse sacrifice, which establishes the authority of a king from sea to sea. The Buddhist telling is divested of all coarse and violent elements. The wheeled chariot gave military supremacy to the ancient Indo-Europeans, allowing them to spread from their ancient homeland north of the Black Sea. In Buddhism, the wheel, which also has solar connotations, symbolizes unstoppable power. ", + "dn3:1.5.6": "The sacrificial horse on its journey across the land is protected by a hundred sons. ", + "dn3:1.5.9": "The relation between Pokkharasāti and Ambaṭṭha is similar to that between the Buddha and the arahants. They share the same understanding, but the Buddha is distinguished as the teacher. ", + "dn3:1.6.1": "In this sutta, _māṇava_ is always applied to Ambaṭṭha, and _māṇavaka_ to the rest. It seems that the diminutive _māṇavaka_ means “young student” or perhaps “undergrad”. There are said to be _sambahula_ students, a word that is often translated as “many”. But later we see that they all fit inside the Buddha’s hut, so the sense must be “several”. ", + "dn3:1.7.1": "This is the practice of walking meditation. Meditators pace mindfully up and down a smooth path, keeping attention on their body. ", + "dn3:1.7.3": "_Bho_ is a respectful term of address used by brahmins. The forms of address used in Pali are complex, and it is rarely possible to map them to modern English with any precision. ", + "dn3:1.7.4": "The parallel passage at [mn35:7.4]() has a different phrase here. ", + "dn3:1.8.3": "The term _kulaputta_ (literally, “son of a family”) typically refers to someone from a well-to-do or respected family, a “gentleman”. It is a gendered term which assumes the social status of men. ", + "dn3:1.8.5": "The introduction has told us that the Buddha was staying in a forest at this time. Nonetheless, this was not a wilderness, but was developed enough to have huts with latched doors. ", + "dn3:1.9.2": "", + "dn3:1.9.5": "The Buddha draws attention to Ambaṭṭha’s rude behavior. Throughout the suttas, the manner in which people greet the Buddha gives us a hint as to their attitudes and qualities. ", + "dn3:1.10.3": "Note the racial connotations of using _kaṇha_ “black” as a slur. The brahmin caste hailed from the (relatively) fair-skinned Indo-Europeans who entered India from the north and held themselves above the dark-skinned natives, especially those of the south. The word _ibbha_ (“primitive”) is derived from a local word for “elephant” (_ibha_), and I think it originally referred to the native inhabitants who tamed elephants. Both _samaṇas_ and Sakyas are associated with local native culture. ", + "dn3:1.11.2": "Ambaṭṭha is “qualified” (_vusita_) in scriptures, but far from “qualified” in spiritual development. _Vusita_ is normally an expression of arahantship: _vusitaṁ brahmacariyaṁ_ (“the spiritual journey has been completed”). ", + "dn3:1.12.6": "Both Rhys Davids and Walshe have “violent”, evidently after the PTS reading _rabhasa_. But _bhassa_ is the reading of the commentary: _bhassāti bahubhāṇino_. Moreover, the story below does not demonstrate violence. ", + "dn3:1.14.2": "The Buddha’s use of _āyasmā_ is noteworthy here: he is taking a conciliatory tone. ", + "dn3:1.15.5": "_Kaṇhāyana_ means “descendant of Kaṇha”. ", + "dn3:1.15.6": "Normally I take _ayyaputta_ as a simple honorific, but here the sense is not that the Sakyans were the masters, but were descended from them. ", + "dn3:1.15.7": "Okkāka (Sanskrit Ikṣvāku) was the legendary son of the first man, Manu, and the founder of the solar dynasty of Kosala. It is a Munda name, which may be associated with the introduction of cane sugar (_ikṣuḥ_) from eastern Asia. ", + "dn3:1.15.10": "“Teak” is _sāka_, the first of two puns of the Sakyan name. This line identifies them with their northern home in the shadow of the Himalayas, and suggests that harvesting teak was a primary source of wealth. Compare Gilgamesh, for whom the Lebanese cedar was the foundation of his royal capital. ", + "dn3:1.15.11": "“Own” is _saka_, the second pun on the Sakyan name. Incest is, of course, common if not normal among royal families, for exactly the reason stated here. For _sambheda_, see [an2.9]() = [dn26](), [an5.103]() = [an10.45](). In each case the sense is not “breaking, destroying”, but the dissolving of boundaries, resulting in promiscuity or leaking of secrets. ", + "dn3:1.15.13": "For this sense of _sammati_, see [sn11.9](), [sn11.10](). ", + "dn3:1.15.17": "This draws on both the puns above. But the commentary also explains _sakya_ here as “capable” (_samatthā, paṭibalā_) in reference to their survival against all odds, thus connecting Sakya with _sakka_ (“able”). ", + "dn3:1.16.2": "The passage wavers between treating _kaṇha_ as a personal name, a description, and a word for a goblin. I try to capture this ambiguity by using variations of “black boy”. Note that the text does not say who the father was. ", + "dn3:1.16.4": "Like Siddhattha, he spoke as soon as he was born. The boy was no common child, but had a larger destiny. His words are a dramatic contrast with Siddhattha’s words of confident proclamation, and his birth which was devoid of filth or impurity. ", + "dn3:1.17.2": "Lineage was important to brahmins, but the Brāhmaṇa and Upaniṣad literature shows that, as here, many were more concerned with conduct and wisdom than with birth. ", + "dn3:1.20.3": "This is a conventional threat, inherited from brahmanical texts. ", + "dn3:1.20.5": "In his rhetorical jousting with contentious brahmins, the Buddha often displayed his detailed knowledge of their doctrines. ", + "dn3:1.21.1": "Vajirapāṇī (“lightning-bolt in hand”) only appears here and in the parallel passage at [mn35:14.1](). The commentary identifies him with Sakka. Much later, Mahayana texts adopted the name for a fierce Bodhisattva who was protector of the Dhamma. ", + "dn3:1.23.5": "The contemptuous senses of “black boy” represent the conservative brahmanical view, presented not as endorsement, but as a rhetorical means to undermine Ambaṭṭha’s pride. The Buddha now shows how a man of a supposedly low birth rose to great spiritual eminence. ", + "dn3:1.23.6": "“Prime Spell” is _brahmamanta_, a term of unique occurrence in Pali. In modern Hinduism it is used for a verse of praise for Brahmā, but that is not what is meant here. Kaṇha is one of several “dark hermits” who accrued mighty and lineage-busting powers in the south. ", + "dn3:1.23.8": "The stories of the Hindu deity Krishna and the Kaṇha of this story share some details in common, while other details differ. Most of the similarities are too generic to establish any historical connection. But Krishna won the hand of his seventh wife Lakṣmaṇā, also known as Madrī, at an archery contest. This detail is too precise to be a coincidence, and proves there must be some shared basis between the two figures. ", + "dn3:1.23.13": "This draws on the ancient belief that the king’s acts affect the natural order of things. ", + "dn3:1.23.16": "This sequence seems to be an etiological myth explaining certain rites of kingship and succession, providing an origin story for this prayer. ", + "dn3:1.23.17": "National prosperity is ensured through symbolic regicide. This was omitted from Frazer’s accounts of such substitute sacrifices. Here there is a double substitution: the prince substitutes for the king, and a threat substitutes for the act of killing. This suggests that, even from the legendary perspective of this story within a story, the rite was an ancient one that had evolved through multiple stages. ", + "dn3:1.23.18": "The use of the bare personal name for the king is highly unusual. ", + "dn3:1.23.21": "“Prime punishment” is _brahmadaṇḍa_, which harks back to the Prime Spell (_brahmamantra_). The Buddha had his own version of the _brahmadaṇḍa_, which was to give the silent treatment ([dn16:6.4.1]()). ", + "dn3:1.23.22": "", + "dn3:1.24.10": "In [mn56:19.2]() _āvaṭa_/_anāvaṭa_ is used in reference to Upāli “shutting his gate” against the Jains and opening it for the Buddhists. In [dn17:1.23.2]() _anāvaṭa_ means “open to the public”. ", + "dn3:1.27.4": "This section seems implausible to me. ", + "dn3:1.28.1": "Sanaṅkumāra (“Everyoung”) became a Hindu deity closely associated with the worship of Krishna. He first appears in the seventh chapter of the pre-Buddhist Chāndogyopaniṣad. There he teaches the learned Nārada what lies beyond the mere surface of words (_nāma_) by giving a progressive meditation that ultimately reveals the highest Self. Thus he is a perfect foil for Ambaṭṭha. ", + "dn3:2.1.1": "To his credit, after that thorough humiliation, Ambaṭṭha is ready to learn. ", + "dn3:2.1.2": "Reading _anuttarāya vijjācaraṇasampadāya_ as locative, in agreement with _yattha_ below. ", + "dn3:2.1.7": "The Buddha emphasizes that his “knowledge and conduct” rejects the notion of birth that is so essential to Brahmanism. ", + "dn3:2.2.7": "The Pali text abbreviates the gradual training in this sutta and those that follow. The reader is expected to understand it as in [dn2](). Note, however, that the suttas sometimes have small differences in their perspective that make reconstruction tricky. ", + "dn3:2.3.1": "In later Theravada, _apāyamukha_ refers to deeds that cause rebirth in lower realms. However this does not apply in the early texts; the acts described here are not evil. Rather, it means an “opening” (_mukha_) for “departure” (_apāya_). ", + "dn3:2.3.4": "A common practice of pre-Buddhist hermits, who avoided the slightest harm to plants. Buddhist mendicants may also not harm plants, but they rely on alms and only eat fallen fruit in case of famine. ", + "dn3:2.3.5": "The Buddha inverts Ambaṭṭha’s earlier claim that the other three castes only succeed in serving brahmins ([dn3:1.14.7]()). ", + "dn3:2.3.8": "They are less strict than the previous ascetics, for they harm the plants. ", + "dn3:2.4.2": "“Tradition” renders _sācariyaka_, “that which stems from one’s own teacher”. ", + "dn3:2.5.5": "Again the Buddha uses Ambaṭṭha’s words against him [dn3:1.13.1](). ", + "dn3:2.6.3": "This practice is not elsewhere attested in early Pali. ", + "dn3:2.7.1": "", + "dn3:2.7.2": "_Ugga_ is a rare word whose root sense is “mighty”, but here it must be a noun. Given that it is a military man who consults with the king, I translate as “warrior-chief”. _Rājañña_ is used fairly rarely in the suttas; it is an archaic synonym for _khattiya_. ", + "dn3:2.7.6": "Taking this and the next as one sentence, despite the punctuation of the Mahāsaṅgīti text. ", + "dn3:2.8.1": "The “hymns” are the verses of the Rig Veda. The ten names here all correspond with Vedic authors according to the Brahmanical tradition. “Hermit” stands for _isi_ (Sanskrit _ṛṣi_). It is of uncertain etymology, but used as a word for “wise man”. ", + "dn3:2.10.5": "_Veṭhakanatapassāhi_ is otherwise unattested. At [mn55:12.4]() _veṭhaka_ evidently means “collar”. In the Lokuttaravada Bhikshuni Vinaya, Thullānandā gets out of the water and wraps herself in a _veṭhaka_, which here seems synonymous with _paṭṭaka_, a strip of cloth. It is allowable if used to tie a basket ([Lo Bi Pn 3](https://suttacentral.net/skt/skt-lo-bi-pn3)). _Nata_ is “curve”, _passa_ is “side, flank”. Walshe has “flounces and furbelows”, Rhys Davids has “fringes and furbelows round their loins”. These are hopelessly prissy descriptions of what is evidently stripper gear. If you think ancient Indian dancers would not dress so daringly, the famous “dancing girl” from bronze age Mohenjo-daro wears considerably less than a thong. ", + "dn3:2.10.8": "Once more, the Buddha calls back to earlier in the sutta, where Ambaṭṭha drove a mare-drawn chariot ([dn3:1.6.1]()). _Vitudenti vitacchenti_ recurs at [sn19.1:3.2](), of a bird being chased and pecked at by other birds. Evidently the Buddha was disgusted with this maltreatment of the mares. ", + "dn3:2.10.11": "Remembering that Pokkharasāti lived in a wealthy property that was a royal endowment. Just as today, excessive wealth breeds insecurity. ", + "dn3:2.10.14": "The Buddha has been hard on Ambaṭṭha, but he is not unfair. He invites the same level of scrutiny for himself. ", + "dn3:2.11.1": "This transition occurs nowhere else. ", + "dn3:2.11.3": "Finally he remembers what his teacher Pokkharasāti told him in [dn3:1.5.2](): he will know the Buddha by his marks. ", + "dn3:2.12.5": "This exceedingly strange “miracle” is also found at [mn91:7.1](), [mn92:14.1](), and [snp3.7:11.5](). ", + "dn3:2.15.2": "The diminutive ending for _paṇḍitaka_ is the same as in _samaṇaka_, which Ambaṭṭha used of the Buddha. For _re_ (“bloody”) , compare _cara pi re_ at [Bu Pc 70:1.35](https://suttacentral.net/pli-tv-bu-vb-pc70/en/brahmali#1.35) and _he je kāḷī_ at [mn21:9.13](). Hard as the Buddha was on Ambaṭṭha, his own teacher was harder. ", + "dn3:2.15.3": "Pokkharasāti is astute here, for in many other dialogues the Buddha engaged with brahmins perfectly politely. ", + "dn3:2.15.4": "Illustrating the lack of restraint of even a senior brahmin teacher. ", + "dn3:2.16.3": "Given Pokkharasāti’s mood, this was diplomatic move. ", + "dn3:2.16.4": "_Khādanīya_ and _bhojanīya_ are food categories commonly mentioned in Pali. Etymologically they stem from “hard and soft”. _Bhojanīya_ is defined in [Bu Pc 37:2.1.10](https://suttacentral.net/pli-tv-bu-vb-pc37/en/brahmali#2.1.10) as grain, porridge, flour products, fish, and meat, thus being foods that are typically eaten cooked and “mooshed up” in with the fingers in the bowl. _Khādanīya_ is not so readily defined, being essentially everything not included in other categories. But it would have included such “crunchy” things as fruit and vegetables, which may be eaten uncooked. ", + "dn3:2.17.6": "Pokkharasāti makes sure he hears both sides of the story. ", + "dn3:2.17.9": "So far has Ambaṭṭha fallen from the learned sage we were introduced to at the start of the sutta. ", + "dn3:2.17.10": "The Buddha bears no ill will. _Sukhī hotu_ is one of the most recognizable Pali phrases, but in early texts it is spoken rarely: by the Buddha at ([dn21:1.8.8]() and [snp5.1:54.1](); by Punabbasu’s Mother at [sn10.7:10.1](); and by various women at [Bu Ss 5:1.4.8](https://suttacentral.net/pli-tv-bu-vb-ss5/en/brahmali#1.4.8). ", + "dn3:2.18.9": "This exceedingly strange “miracle” is also found at [mn91:7.1](), [mn92:14.1](), and [snp3.7:11.5](). ", + "dn3:2.20.3": "“Robed up” because inside the monastery, monks would normally wear just a lower robe, and would don the upper and (sometimes) outer robes when visiting a layperson’s home. ", + "dn3:2.21.2": "While all these teachings feature commonly in the suttas, there is no text that depicts this framework in detail. ", + "dn3:2.21.6": "This indicates that he became a stream-enterer (_sotāpanna_), the first of four stages of Awakening. This is the realization that Ajātasattu denied himself because of his crime. Note that such details of personal attainment are typically found in the narrative rather than the teaching attributed to the Buddha, and hence were added by redactors at some point. They typically vary considerably in different versions. In this case, the parallel at DA says that he became a stream-enterer and later a non-returner. T 20 said that he understood the teaching and went for refuge, and agrees that he became a non-returner before his death. ", + "dn3:2.22.6": "When wandering for alms, mendicants would typically roam randomly through the village (_sapadānacārī_). However if an invitation such as this were issued, the mendicant may visit that place for a meal. It was considered a special ascetic practice to refuse such invitations. The same invitation was issued by Lohicca to Mahākaccāna at [sn35.132:14.7](). ", + "dn3:2.22.7": "_Māṇavikā_ is also mentioned at [mn56:27.1]() and [ud2.6:1.3]() of a young married woman; and at [an5.192:8.5]() of a baby being born. Thus it does not seem that it meant “female Brahmanical student”. ", + "dn3:2.22.8": "_Kalyāṇaṁ vuccati_ is a politely ambiguous phrase. It is spoken twice elsewhere in the Pali, and both times the mendicant who said it immediately departed and never returned ([sn41.3:7.13](), [sn41.4:6.7]()). " +} \ No newline at end of file diff --git a/sc_bilara_data/translation/sr/brankokovacevic/sutta/dn/dn10_translation-sr-brankokovacevic.json b/sc_bilara_data/translation/sr/brankokovacevic/sutta/dn/dn10_translation-sr-brankokovacevic.json index edef4bf1347..06677dc953f 100644 --- a/sc_bilara_data/translation/sr/brankokovacevic/sutta/dn/dn10_translation-sr-brankokovacevic.json +++ b/sc_bilara_data/translation/sr/brankokovacevic/sutta/dn/dn10_translation-sr-brankokovacevic.json @@ -166,7 +166,7 @@ "dn10:2.24.3": "‘Ovo je ljuštura, ovo je trska; ljuštura je jedno, trska je drugo; iz ljušture je trska bila izvučena’. ", "dn10:2.24.4": "Ili zamisli da neki čovek izvuče mač iz korica ", "dn10:2.24.5": "i pomisli: ", - "dn10:2.24.6": " ’Ovo je mač, ovo su korice; mač je jedno, korice su drugo; iz korica je mač bio izvučen’. ", + "dn10:2.24.6": "’Ovo je mač, ovo su korice; mač je jedno, korice su drugo; iz korica je mač bio izvučen’. ", "dn10:2.24.7": "Ili zamisli da neki čovek izvuče zmiju iz njezine košuljice ", "dn10:2.24.8": "i pomisli: ", "dn10:2.24.9": "’Ovo je zmija, ovo je košuljica; zmija je jedno, košuljica je drugo; iz košuljice je zmija bila izvučena.’ ",