Re: Commentary to Samaadhisutta, K S IV, 80.

--- In palistudy@yahoogroups.com, Khristos Nizamis <nizamisk@...> wrote:
>
> Dear Nina and Ven. Yuttadhammo,
>
> one might suppose that the sense of phāti in your passage should be
> understood straightforwardly, as it would be in other very similar
> passages, of which the following are typical examples.  The translation of
> these passages is by Ven. Bhikkhu Bodhi, *The Discourse on the Fruits of
> Recluseship: The Sāmaññaphala Sutta and its Commentaries* (Kandy: Buddhist
> Publication Society 2004).  Ven. Bodhi here translates phātiṃ gacchati as
> "succeeds" and phātiṃ as "success".
>
> DN 2 (at PTS D I 196-197): tattha hatthapāde aticiraṃ samiñjetvā vā
> pasāretvā vā ṭhitassa khaṇe khaṇe vedanā uppajjati, cittaṃ ekaggataṃ na
> labhati, kammaṭṭhānaṃ paripatati, visesaṃ nādhigacchati. kāle samiñjentassa
> kāle pasārentassa pana tā vedanā nuppajjanti, cittaṃ ekaggaṃ hoti,
> kammaṭṭhānaṃ phātiṃ gacchati, visesamadhigacchatīti, evaṃ
> atthānatthapariggaṇhanaṃ veditabbaṃ.
>
>
> If one stands bending or stretching the arms and legs for too long a time,
> painful feelings arise moment by moment; the mind does not gain
> one-pointedness, one’s meditation subject falls away, one does not achieve
> distinction.  But if one bends the limbs at the proper time and stretches
> them at the proper time, those painful feelings do not arise; the mind
> becomes one-pointed, one’s meditation subject succeeds, and one achieves
> distinction.  (pp. 131-132)
>
>
>
> DN 2 (at PTS D I 210): evañhi nisinnassa cammamaṃsanhārūni na paṇamanti.
> athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā
> nuppajjanti. tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na
> paripatati, vuḍḍhiṃ phātiṃ vepullaṃ upagacchati.
>
>
> For when one sits in such a way, the skin, flesh, and sinews do not bend
> forward, and the painful feelings which might arise moment after moment
> because of their being bent forward do not arise.  As those feelings do not
> arise, the mind becomes one-pointed and the meditation subject does not
> fall away, but arrives at growth, success and maturity.  (p. 153)
>
> With metta,
> Khristos
>
>
> On 29 June 2012 00:12, Nina van Gorkom <vangorko@...> wrote:
>
> > **
> >
> >
> > Venerable Yuttadhammo,
> > here is the sentence; <samaadhin ti, citt'ekaggata.m: ida.m sutta.m citt'
> > egaggataaya parihaayamaane disvaa, 'imesa.m citt' ekaggata.m labhantaana.m
> > kamma.t.thaana.m phaati.m gamissattii' ti natvaa, kathita.m>
> > My question: phaati.m. The Thai translation uses the term wetnurse. Thus,
> > samaadhi is like a wetnurse so that citta knows only one object. The dict.
> > says: increase, not wetnurse.
> > What is your opinion,, thank you.
> > respectfully,
> > Nina.
> >
> >
> > 
> >
>
>
> [Non-text portions of this message have been removed]
>