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

Bhante,

Welcome to the list.  The standard for diacritics that is used most is the
Velthuis scheme, which I think is the one used on this list (besides
actually using diacritics).  Velthuis is pretty simple, just aa,ii,uu and a
dot before to represent an under-dot, i.e. .t .d .n .m then "n is for a n
with a dot over it and ~n for n with a  tilde.  For me posting from a
phone, this is easiest, since I have no easy way to type diacritics.

Nina,

It would be useful to mention the Thai reference for the passage you are
looking at.  KS IV.80 is not something I can use to look up suttas in the
Thai tipitaka.  I assume this is refering to the fourth sa.myutta (the
Sa.laayatanasa.myutta), but I found the Samaadhi Sutta to be in the third
sa.myutta (khandhasa.myutta).

I see nothing in either the Thai Pali or the Thai of the A.t.thakathaa for
this sutta that refers to a wetnurse (I assume you are seeing something
like แม่นม ).  The Thai has something like "จักเจริญ" for phaati.m
gamissati.

If you could give a Thai edition, volume, and page number, I might be able
to provide further help; probably when I return to Sri L
>
> **
>
>
> Dear Nina,
>
> It seems that the Thai translator has conflated the word 'dhāti',
> which means "wet nurse," with the word 'phāti', which corresponds
> to Skt spāti and means "swelling, increase, advantage, profit."
> Perhaps in the Thai script (which I don't know) the two characters are
> similar.
>
> I must have used "success" in the translation of the
> Sāmaññaphala Sutta because it seemed more natural in relation to
> meditation practice than the meanings found in the Pali-English
> Dictionary.
>
> Is there, by the way, a font with Pali diacritics to be used with this
> group? It is hard to interpret the various symbols that come through to
> represent the diacritics. I typed the words with diacritics into a Word
> file and then copied and pasted into this box, but it would be much more
> convenient to have a diacritics font to use from the start.
>
> With metta,
> Bhikkhu Bodhi
>
> --- In palistudy@yahoogroups.com, "Nina van Gorkom" <vangorko@...>
> wrote:
> >
> >
> > --- 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
> > samiñjetvāvā
> > > pasāretvāvāṭhitassa khaṇe khaṇe
> > vedanāuppajjati, cittaṃ ekaggataṃ na
> > > labhati, kammaṭṭhānaṃ paripatati, visesaṃ
> > nādhigacchati. kāle samiñjentassa
> > > kāle pasārentassa pana tāvedanānuppajjanti,
> > 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 yātesaṃ paṇamanapaccayākhaṇe
> > khaṇe vedanāuppajjeyyuṃ, tÄ
> > > 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]
> > >
> >
>
> 
>


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