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

Sorry, just a mistake in my last message - should have been fourth and
third vagga of the sa.myutta, not fourth and third samyutta.
On Jul 1, 2012 8:39 AM, "Yuttadhammo Bhikkhu" <yuttadhammo@...> wrote:

> 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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