Re: Patisambhidamagga - Path of Discrimination (2nd Edition, 1997)

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In

>
> If 'khamati' were being used in the sense of 'endure' there would
> have to be an object such as heat, wind, mosquitoes, harsh words
> or some other unpleasant thing. 'Khamati' in the sense of
> 'endure' is never used without specifying what it is that one is
> enduring (in contrast with satati and adhivaasati, which can be
> used as intransitive verbs, simply denoting a capacity to endure).
> But there is no accusative noun in the above sentence. It would
> therefore seem that we must take 'khamati' as meaning 'ruccati',
> not 'adhivaasati', and 'khanti' as 'ruccanam', not 'adhivaasana.m'.
>
> "On account of the hindrances having been abandoned, the first
> jhaana is assented to (preferred, chosen); such is the 'power
> of assenting'."
>

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Dear Venerable Dhammanando,
You certainly know far more about Pali grammar than me, but I still
wonder about this.
Does the word dukkhama apply only to painful feeling or can it have
a wider meaning at times? I tend to think khanti is not only for
difficult aspects of life but there should be development of khanti
even for the most pleasant and sublime feelings so that these are
not grasped at. One endures even such feelings with khanti and
detachment. Or there is khanti towards all objects through the eye,
ear etc- whether they be desirable or undesirable. The commentary
can be terse at times and not spell it all out.
This is an aspect of Khanti- enduring the pleasant as well as the
unpleasant- my teacher in thailand sometimes mentions.
With respect
Robert