Three Levels of Concentration Thanissaro Bhikkhu April 14, 2005 Ajaan Suwat used to say that settling into concentration is like falling asleep—except that you don't go to sleep.
(As most of the verses were originally addressed to monks, I have found it impossible to eliminate the gender bias entirely, and so apologize for whatever bias remains.) In verses where I sense that a particular Pali word or phrase is meant to carry multiple meanings, I have explicitly given all of those meanings in the English, even where this ...
The commentaries state that the word "monk" includes anyone—male or female, lay or ordained—who is serious about the practice, and this meaning should always be kept in mind. I apologize for the gender bias in the translations.
And the recent embrace of gender fluidity has shown that people will cling just as firmly to the fluidity of an identity they know to be fluid as they will to an identity that they think is permanent. So to insist that a self-view has to posit a permanent self in order to be a fetter makes no practical sense. c. Textual.
Karma. Karma is one of those words we don't translate. Its basic meaning is simple enough—action—but because of the weight the Buddha's teachings give to the role of action, the Sanskrit word karma packs in so many implications that the English word action can't carry all its luggage. This is why we've simply airlifted the original word into our vocabulary.
The question then was, what's the gender of the child? The wife takes a knife and opens up her womb to see. Of course, that kills the kid. You can't let your impatience get in the way of doing it right. So when you have a large goal for your life, break it down into small steps, and make sure that
And remember: People are not always reborn, life after life, in the same family, ethnic group, nation, gender, or even species. Sometimes a person goes from a class of oppressors to a class of the oppressed, and sometimes back. The Buddha's image is of a stick thrown up into the air: Sometimes it lands on its base, sometimes on its tip ...
In the Eyes of the Wise The Buddha's Teachings on Honor & Shame. Several years back, I led a retreat in Santa Fe on the topic of karma. One of the readings was a passage in which the Buddha teaches his seven-year-old son, Rahula, how to examine his actions, as he would his face in a mirror, to make sure that he harms no one—neither himself nor anyone else.
As the story makes clear, gender is not an issue in determining a person's ability to practice the Dhamma and attain release. But from the Buddha's point of view it was an issue in his design of the Saṅgha as an institution.DN 16 reports a conversation between the Buddha and Māra shortly after the Buddha's Awakening in which the former declines to totally unbind until he has ...
1) The prohibition for abnormal gender covers paṇḍakas and hermaphrodites. According to the Commentary, there are five kinds of paṇḍakas, two of whom do not come under this prohibition: voyeurs and those whose sexual fever is allayed by performing fellatio.
2
In other words, you're not saying that the other gender or the other person is the bad one. Your body, too, has the same sort of stuff. But as the Buddha says, this analysis is going to work only if you have an alternative source of pleasure. This is why we work with the breath. The two contemplations have to go together.
fluid idea about their gender, about their identity, hold on very tightly to that. There's a lot of suffering there, too. "Self" is however you define yourself. If you cling to the wrong ways of defining yourself, you're just going to cause more and more suffering. But if you
Stored-up Food A discussion of Pācittaya 38 (Revised October 5, 2017) Khematto Bhikkhu Introduction. Pācittiya 38 concerns the issue of how long a bhikkhu may eat staple and non-staple food after it has been formally received. There are three controversial points around this rule: 1) the interpretation of the word sannidhikārakaṁ, 2) the allowance given in the Commentary to re-receive, on ...
Regardless of race, gender, economic status: We've all been through this together, and we're all suffering together. So do you want to keep on creating more suffering? Think of that other vision the Buddha had before he got on the path to awakening. The world was a little stream drying up and it was filled with fish competing with one ...
what your gender is, or any of the other things that we use to divide us up into individual groups or different groups. This is something we have all in common: why we suffer and how we can put an end to it. The details of how we suffer will be individual, but the cure is always the same. 2
These represented the principle of the opposite gender contained in each person and, in Jung's words, craved life, both good and bad. In describing the message of this type of archetype, Jung stated that "Bodily life as well as psychic life have the impudence to get along much better without conventional morality, ...
The Arising of the Path. In the phrase, "noble eightfold path," the Pāli word translated as "eightfold" —aṭṭhaṅgika—literally means "eight-factored," "eight-part," or "eight-limbed."The eight factors, parts, or limbs of the path are these: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right ...
In other words, you're not saying that the other gender or the other person is the bad one. Your body, too, has the same sort of stuff. But as the Buddha says, this analysis is going to work only if you have an alternative source of pleasure. This is why we work with the breath. The two
A c憶疣ci・寡詣ど詣どどとpつunaspira・,・spo・・・・・・・k・・・kin・・・・・・・h茨 hols・壤ららららららkらn秣ckｦﾘdべべべべべべへ寄杏杏 o験・・・・・・・ 盪＜"ｭ ・・ung・・・・・・・・nｰ oma巉Hどどどどどて ﾃｱど綢 ﾃｱo狙どどどどどどvたw・｣ｷ徙・・ ertaｭ o-let撤・notati｡ﾈ ...
t 1:95 ﾂ Cakkhup ﾄ〕a I・m稷ind,・∵≡≡≡2">my蠣es疵e臚・oyed・・・・・3・・umbled¶¶¶¶‰4">on磔ildern・ ack・・・・5">Even\\ョョ☆6">ifﾉ咊st縒awl於・ジ⊂7・ll輟・〒〒ΑΑ≫8">but綷t・th疣蛆il縊mpanion透透透め透逃100ジ29陶 ・ｰDevasabh透透透透ÅA透・ι\I2B">Consummate駭 e ght蛉ert・s・ooojC">・・a・shings・嵂惑ul ...
Suttaﾎip ﾄ》a AﾔRANSLATIONXXXQ9・XX>WITHﾁNﾉNTRODUCか &ﾎOTES・・・・・・・BY・・・∠・・・・・ 盪ｬh ﾄ]issaroﾂhikkhu・・ΑΑ・ΑΑΑ・5・(GeoffreyﾄeGraff)ョョモmbp:pagebreak蝋 逞ｷ・竜ワ・・べ・8枠・・="lefちぜ1">Copyr・ 2016 ・・・ρρρο4ρρρρλThis rk駸・・sed der C厩tiv Hommonsﾁttribution-Non ｹercial 4.0ﾕnported ...
3
Three Levels of Concentration Thanissaro Bhikkhu April 14, 2005 Ajaan Suwat used to say that settling into concentration is like falling asleep—except that you don't go to sleep.
(As most of the verses were originally addressed to monks, I have found it impossible to eliminate the gender bias entirely, and so apologize for whatever bias remains.) In verses where I sense that a particular Pali word or phrase is meant to carry multiple meanings, I have explicitly given all of those meanings in the English, even where this ...
The commentaries state that the word "monk" includes anyone—male or female, lay or ordained—who is serious about the practice, and this meaning should always be kept in mind. I apologize for the gender bias in the translations.
And the recent embrace of gender fluidity has shown that people will cling just as firmly to the fluidity of an identity they know to be fluid as they will to an identity that they think is permanent. So to insist that a self-view has to posit a permanent self in order to be a fetter makes no practical sense. c. Textual.
Karma. Karma is one of those words we don't translate. Its basic meaning is simple enough—action—but because of the weight the Buddha's teachings give to the role of action, the Sanskrit word karma packs in so many implications that the English word action can't carry all its luggage. This is why we've simply airlifted the original word into our vocabulary.
The question then was, what's the gender of the child? The wife takes a knife and opens up her womb to see. Of course, that kills the kid. You can't let your impatience get in the way of doing it right. So when you have a large goal for your life, break it down into small steps, and make sure that
And remember: People are not always reborn, life after life, in the same family, ethnic group, nation, gender, or even species. Sometimes a person goes from a class of oppressors to a class of the oppressed, and sometimes back. The Buddha's image is of a stick thrown up into the air: Sometimes it lands on its base, sometimes on its tip ...
In the Eyes of the Wise The Buddha's Teachings on Honor & Shame. Several years back, I led a retreat in Santa Fe on the topic of karma. One of the readings was a passage in which the Buddha teaches his seven-year-old son, Rahula, how to examine his actions, as he would his face in a mirror, to make sure that he harms no one—neither himself nor anyone else.
As the story makes clear, gender is not an issue in determining a person's ability to practice the Dhamma and attain release. But from the Buddha's point of view it was an issue in his design of the Saṅgha as an institution.DN 16 reports a conversation between the Buddha and Māra shortly after the Buddha's Awakening in which the former declines to totally unbind until he has ...
1) The prohibition for abnormal gender covers paṇḍakas and hermaphrodites. According to the Commentary, there are five kinds of paṇḍakas, two of whom do not come under this prohibition: voyeurs and those whose sexual fever is allayed by performing fellatio.
In other words, you're not saying that the other gender or the other person is the bad one. Your body, too, has the same sort of stuff. But as the Buddha says, this analysis is going to work only if you have an alternative source of pleasure. This is why we work with the breath. The two contemplations have to go together.
fluid idea about their gender, about their identity, hold on very tightly to that. There's a lot of suffering there, too. "Self" is however you define yourself. If you cling to the wrong ways of defining yourself, you're just going to cause more and more suffering. But if you
Stored-up Food A discussion of Pācittaya 38 (Revised October 5, 2017) Khematto Bhikkhu Introduction. Pācittiya 38 concerns the issue of how long a bhikkhu may eat staple and non-staple food after it has been formally received. There are three controversial points around this rule: 1) the interpretation of the word sannidhikārakaṁ, 2) the allowance given in the Commentary to re-receive, on ...
Regardless of race, gender, economic status: We've all been through this together, and we're all suffering together. So do you want to keep on creating more suffering? Think of that other vision the Buddha had before he got on the path to awakening. The world was a little stream drying up and it was filled with fish competing with one ...
what your gender is, or any of the other things that we use to divide us up into individual groups or different groups. This is something we have all in common: why we suffer and how we can put an end to it. The details of how we suffer will be individual, but the cure is always the same. 2
These represented the principle of the opposite gender contained in each person and, in Jung's words, craved life, both good and bad. In describing the message of this type of archetype, Jung stated that "Bodily life as well as psychic life have the impudence to get along much better without conventional morality, ...
The Arising of the Path. In the phrase, "noble eightfold path," the Pāli word translated as "eightfold" —aṭṭhaṅgika—literally means "eight-factored," "eight-part," or "eight-limbed."The eight factors, parts, or limbs of the path are these: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right ...
In other words, you're not saying that the other gender or the other person is the bad one. Your body, too, has the same sort of stuff. But as the Buddha says, this analysis is going to work only if you have an alternative source of pleasure. This is why we work with the breath. The two
A_Chanting_Guide___Pali_Passage\ = =・BOOKMOBI ﾉ・ x-L 4 ;6 Aﾏ Gﾇ Mｫ S` Y・ _・ dv jy pv v・ |^ ・ ・ 傘"・$叟&沁(･・*ｫﾞ,ｱ､.ｶﾌ0ｽ 2ﾂｴ4ﾈl6ﾎ・8ﾕｵ:ﾛN炬>襌@・B D・F SH J ・L ・N eP ｨR T $ﾈV )ｯX .fZ 4>\ ;P^ @ｯ` F・b Kｭd P・f U｡h Z=j _・l d・n kTp q2r w t }4v ・x ㈲z 敬| 碇~ ・ 棍・ ､J・ ｪ ・ ｯｱ・ ｴN・ ｹ ...
t 1:95 ﾂ Cakkhup ﾄ〕a I・m稷ind,・∵≡≡≡2">my蠣es疵e臚・oyed・・・・・3・・umbled¶¶¶¶‰4">on磔ildern・ ack・・・・5">Even\\ョョ☆6">ifﾉ咊st縒awl於・ジ⊂7・ll輟・〒〒ΑΑ≫8">but綷t・th疣蛆il縊mpanion透透透め透逃100ジ29陶 ・ｰDevasabh透透透透ÅA透・ι\I2B">Consummate駭 e ght蛉ert・s・ooojC">・・a・shings・嵂惑ul ...
Suttaﾎip ﾄ》a AﾔRANSLATIONXXXQ9・XX>WITHﾁNﾉNTRODUCか &ﾎOTES・・・・・・・BY・・・∠・・・・・ 盪ｬh ﾄ]issaroﾂhikkhu・・ΑΑ・ΑΑΑ・5・(GeoffreyﾄeGraff)ョョモmbp:pagebreak蝋 逞ｷ・竜ワ・・べ・8枠・・="lefちぜ1">Copyr・ 2016 ・・・ρρρο4ρρρρλThis rk駸・・sed der C厩tiv Hommonsﾁttribution-Non ｹercial 4.0ﾕnported ...
