Khuddaka Nikāya - āvuso Sumana

• introduction and saraṇagamana #edited
  • A brief introduction to Suttanta #edited
    • Suttanta has five nikāyas:
      • Dīgha Nikāya
      • Majjhima Nikāya
      • Saṁyutta Nikāya
      • Aṅguttara Nikāya
      • Khuddhaka Nikāya
    • Khuddhakapāṭha (Short passages) is the first book in the Khuddhaka Nikāya, arranged for newcomers or novices and has 9 short passages that are traditionally commit to memory. The 9 and their functions are:
      • Saraṇagamana (refuge taking) as the entrance to the sāsana
      • Dasasikkhāpadāni (the ten training rules) for the undertaking of virtue
      • Dvattiṁsākāra (the thirty two body parts) for removing lust
      • Sāmaṇerapañhā / Kumārapañhā (the novice's questions) for removing delusion
      • Maṅgalasutta (The discourse on blessings) for self-protection
      • Ratanasutta (The discourse on gems) for protecting onself and others
      • Tirokuḍḍasutta (The discourse on hungry ghosts outside the walls) for showing the dangers of unwholesome
      • Nidhikaṇḍasutta (The discourse on treasure) for showing the benefits of the wholesome
      • Mettāsutta (The discourse on benevolence) for removing hatred
  • Saraṇattayaṁ - Saraṇagamana #edited
    • Going for refuge in pāḷi
      • Buddhaṁ saraṇaṁ gacchāmi...Dhammaṁ...Saṅghaṁ...Dutiyampi...Tatiyampi...
    • What is the Triple Gem and why is it so called?
      • Buddha: the originator, producer, declarer, knower, discoverer of the path, the one skilled in it. He teaches it to others and thus they can attain freedom from suffering.
      • Dhamma: the nature, the law of nature, the truth and the virtue. Weather Buddhas arise or not the Dhamma persists.
      • Saṅgha: the community of those who practice and who have reached the truth.
    • 4 meaning of the word saraṇa (either with the root raṇ or sar)
      • "with conflict": said in Araṇavibhaṅgasutta with regard to the pursuit of self-mortification (attakilamathānuyoga)
        • According to saddattha (meaning of the word): "hiṁsatīti saraṇaṁ" ⇒ That which destroys is saraṇa. Here in the sense of destruction of defilements.
        • raṇaṁ (nt.) √raṇ↔conflict; trouble; harm; (comm) defilement #[[pāḷi vocab (1st year) ]]
        • saraṇa (adj.)↔harmful; malign; unpeaceful; (comm) defiled; lit. with conflict #[[pāḷi vocab (1st year) ]]
      • "dwelling"
      • "something used as protection"
        • According to vohārattha (meaning of the expression) it means something used as protection.
      • "protection"
        • saraṇaṁ (nt.) √sar↔shelter; refuge; help; lit. going to; remembering #[[pāḷi vocab (1st year) ]]
    • 2 types of meaning (attha)
      • saddattha: meaning of the word
      • vohārattha: meaning of the expression
    • Gacchāmi in the sentence Buddhaṁ saraṇaṁ gacchāmi not only means I go but also I know.
    • 2 types of saraṇagamana
      • lokiyasaraṇagamana (the taking of refuge after the suppression of skepticism and wrong views)
        • attasanniyyātanasaraṇagamana (self-dedication/relinquishment)
          • "From today onwards may the Venerable remember me thus: I offer my life to the Buddha, Dhamma and Saṅgha"
        • tapparāyanatāsaraṇagamana (taking the Triple Gem as the main, chief object in one's life)
          • "I rely on the Buddha, Dhamma and Saṅgha."
          • Often appear in the canon: "Esāhaṃ, bhante, taṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti.
          • Aḷavakayakkha: "so ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ,namassamāno sambuddhaṃ, dhammassa ca sudhammata"nti.
          • One of the three types of upasampadā
        • sissabhāvūpagamanasaraṇagamana (by becoming a student)
          • "I am an apprentice of the Buddha, Dhamma and Saṅgha"
          • Mahākassapa: "Satthā me bhante bhagavā sāvakohamasmi."
        • paṇipāta saraṇagamana (tappoṇatta) (by means of prostration and adoration)
          • "From today onwards may the Venerable remember me thus: I will salute, revere, pay homage and respect the Buddha, Dhamma and Saṅgha."
          • "Namo tassa bhagavato arahato sammāsambuddhassa"
          • tappoṇa (adj.)↔sloping towards that #[[pāḷi vocab (1st year) ]]
          • poṇa (adj.) [pa + ava + √nam + a]↔(+acc) sloping down (to); inclining down (to); leading (to) #[[pāḷi vocab (1st year) ]]
      • lokuttarasaraṇagamana (supramundane refuge established in the first noble path)
        • 3 defilements eradicated at sotāpattimagga
          • sakkāyadiṭṭhi (personality view)
          • vicikicchā (skepticism)
          • sīlabbataparāmāsa (adherence to rites and rituals)
        • 7 ariyadhana (noble treasures)
          • saddhā (faith)
          • sīla (morality)
          • hiri (moral shame)
          • ottappa (moral dread)
          • suta (learning)
          • cāga (generosity)
          • paññā (wisdom)
    • After having taken refuge in one of those 4 ways (attasanniyātana...etc) one is considered an upāsaka as it is said: "yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ... saṅghaṁ... – ettāvatā kho, mahānāma, upāsako hotī"ti.
    • 4 causes of pollution of mundane refuge
      • Aññāṇa: taking refuge without understanding the Triple Gem
      • Saṁsaya: taking it with doubt
      • Micchāñāṇa = taking the refuge with misunderstanding such as begging or wishing to get something from the Buddha, etc.
      • Anādara = taking the refuge without respect.
    • 2 types of break up of mundane refuge
      • anavajja (blameless): by death
      • sāvajja (blameworthy): by rejecting the Triple Gem and accepting other as refuge.
        • even though one pays homage to other religious people thinking they are our relatives or to learn some arts or knowledge the refuge is not broken. The refuge is broken by taking something else as the ultimate refuge.
    • Four causes of prostration (paṇipāta):
      • ñāti (relative),
      • bhaya (fear),
      • ācariya (teacher),
      • dakkhiṇeyya (one who is worthy of gift): refuge taking is done by prostrating to dakkhiṇeyyas only, not to the others.
    • 5 similes for the Tiple Gem
      • The Buddha like the moon, the sun, a rain cloud, a charioteer, a surgeon
      • The Dhamma like the moonlight, the sunlight, the rain, the method to tame the horses, the method to pull out the dart of wrong views.
      • The Saṅgha like the world receiving the moon/sunlight/rain which settles dust, like tamed horses, like those who have been cured
    • 4 meanings of dhamma
      • dhamma - this refers to truth, nature, principle or reality such as nāmas and rūpas
      • dhammatā - this refers to natural laws which are categorized into 5:
        • utuniyāma - law of temperature
        • bījaniyāma - law of seeds 🌱
        • cittaniyāma - law of consciousness
        • kammaniyāma - law of volitional actions
        • dhammaniyāma - law of dhammas
      • dhammadesanā - refers to the theoretical aspect of the Teaching, the study of texts (pariyatti)
      • dhammacariyā - refers to the practical aspect of the Teaching (paṭipatti)
• kumārapañhā / sāmaṇerapañhā #edited
  • background
    • Great Disciple who ordained by pañhābyākaraṇūpasampadā→Ven. Sopāka
    • Ven. Sopāka attained arahatship at the tender age of 7
    • Ven. Sopāka was not burnt during the cremation attempt because of the influence of devas and because of being a pacchimabhavika.
    • One who is destined to live his last life↔pacchimabhavika
    • IIT - Nissayamuttaka Course
    • In Pārājikaṭṭhakathā another upasampadā occurs with the 10 types of foulness as answer
  • "eka nāma kiṁ? sabbe sattā āhāraṭṭhitikā" (What is one? All beings subsist on causes) #[[khuddaka exam]]
    • āhāra here means cause (paccaya) for the five aggregates
      • I say, bhikkhus, that ignorance has a cause (āhāra) it is not without a cause. And what is the cause for ignorance? the five hindrances...
      • āhāro (m.)↔food, nutriment, cause/condition #[[pāḷi vocab (1st year) ]]
    • Puggalādhiṭṭhāna↔individual resolution. (satta in this case refers to conditioned realities) #q🙋🏼‍♂
    • Sangītisutta: a long detailed version with similar questions
    • 2 and 4 types of āhāra
      • rūpāhāra: kabaliṅkārāhāra (physical food). Āhārajarūpa.
        • kabaliṅkāra (adj.)↔(of food) material; physical; edible; lit. made into morsels
      • nāmāhāra
        • phassāhāra (contact): the meeting (saṅgati) of eye, color and eye-consciousness, the main cause for vedanā ⇒ taṇhā ⇒ upādāna...
          • 6 types of phassāhāra: chakkhusamphassāhāra, sota., ghana., jivhā., kāya., mano
          • saṅgati √gam (f.)↔union; coming together; meeting; lit. going together #[[pāḷi vocab (1st year) ]]
        • manosañcetanāhāra (volition)
          • cetanāhaṁ, bhikkhave, kammaṁ vadāmi (It is volition, monks, that I call kamma)
        • viññāṇāhāra: paṭisandhicitta (rebirth-linking consciousness) main cause for nāmarūpa
          • it also includes other cittas as well, not only paṭisandhi (tbc) #q🙋🏼‍♂
    • "asaññasattā devā ahetukā anāhārā aphassakā avedanakā asaññakā acetanakā acittakā pātubhavanti."
      • ahetukā in this case means without roots, not without cause, anāhārā means in this case without nutriment, not without cause.
    • 4 producers of rūpa
      • kamma
      • citta
      • utu
      • āhāra (ojā)
  • "dve nāma kiṁ? nāmañca rūpañca" (What is two? Mentality and materiality) #[[khuddaka exam]]
    • Nāma - definition: ārammaṇābhimukhaṁ namanato nāmanti vuccati"/ it is called "bending" because it bends towards an object
      • namanaṁ (nt.)↔bending, bowing down #[[pāḷi vocab (1st year) ]]
      • namati↔bends, bows down #[[pāḷi vocab (1st year) ]]
      • 5 factors are mentioned as nāma in Vibhaṅgasutta
        • saññā: perception (saññākkhandha)
        • vedanā: feeling (vedanākkhandha)
        • cetanā: volition (saṅkhārakkhandha)
        • phassa: contact (saṅkhārakkhandha)
        • manasikāra: attention (saṅkhārakkhandha)
        • OBS: there are the sabbacittasādhāraṇa except ekaggata, and jīvitindriya.
        • Why is consciousness not mentioned? In this sutta viññāṇa appears as the cause of nāmarūpa therefore it is not included in it. #q🙋🏼‍♂
      • Both nāma and rūpa change but the change of nāma is less evident than that of rūpa.
      • It is said that it would be better to hold rūpa as the self over nāma because the change is more evident in rūpa so it is easier to erradicate such delusion.
    • Rūpa - Definition in Khajjanīyasutta Ruppatīti kho, bhikkhave, tasmā rūpan'ti vuccati (It is deformed, bhikkhus, therefore it is called form).
      • Which dhammas are rūpa in brief―the 4 Great Elements (Cattāro mahābhūtā) and the 24 derived materialities (upādāyarūpa)
        • Cattāro mahābhūtā
          • Paṭhavīdhātu = solidity or earth element
          • Āpodhātu = fluidity or water element
          • Tejodhātu = heat or fire element.
          • Vayodhātu = motion or air element.
        • Upādāyarūpa
          • 5 Pasādarūpa (sensitive materiality): cakkhu (eye), sota (ear), ghāna (nose), jivhā (tongue), and kāya (body).
          • 4 Gocararūpa / visayarūpa (sense objects): rūpa (form), sadda (sound), gandha (smell), and rasa (taste).
          • 2 Bhavarūpa (material qualities of sex): pumbhāva (masculinity) and itthibhāva (femininity).
          • Hadayarūpa (physical basis of mind or heart base).
          • Jīvitindriya (life faculty).
          • Āhārarūpa (nutriment or edible food).
          • Paricchedarūpa (material quality of delimitation = ākāsadhātu (space element)).
          • 2 Viññatti (material quality of communication): kāyaviññatti (bodily intimation or gesture) and vacīviññatti (verbal intimation or speech).
          • 3 Vikārarūpa (material qualities of plasticity or alterability): lahutā (lightness), mudutā (softness), kammaññatā (adaptability).
          • 4 Lakkhaṇarūpa (material qualities of characteristic): upacaya (growth or arise), santati (continuity), jaratā (decay) and aniccatā (impermanence)
      • ruppati↔changes, molests, deforms #[[pāḷi vocab (1st year) ]]
      • ruppanaṁ (nt.)↔constant change #[[pāḷi vocab (1st year) ]]
      • vikāro (m.)↔change, alteration, transformation, deformity (s.w. v) #[[pāḷi vocab (1st year) ]]
      • visadisuppatti↔genesis of dissimilarity (when rūpas affect each other and change the way they arise) #q🙋🏼‍♂ #[[pāḷi vocab (1st year) ]]
  • "tīṇi nāma kiṃ? tisso vedanā" (What is three? The three feelings) #[[khuddaka exam]]
    • Vedanākkhandha
      • Definition: "Vedayatīti kho, bhikkhave, tasmā vedanā'ti vuccati" - It feels so it is called feeling
      • vedayati √vid↔(+acc) feels; experiences; senses; lit. causes to know
      • Feeling has the characteristic of experiencing the object and has the function of sensing the flavour of the object
      • Since feeling accompanies every citta it could be said that there are 89 or 121 feelings as well.
      • 3 types of feeling
        • sukha (pleasant)
        • dukkha (painful / unpleasant)
        • adukkhamasukha / upekkhā (neither painful nor pleasant / neutral)
      • Feeling does not like or dislike the object only feels it in a "passive" manner. Liking and disliking are functions of formations.
      • Feeling itself feels the flavor of the object not me, a self, a soul or a being. This shows the doctrine of anatta.
      • The term upekkhā can be used to refer to two dhammas:
        • tatramajjhattatā cetasika (specific neutrality) which is in the aggregate of formations
        • adukkhamasukhavedanā (neither painful nor pleasant feeling) which is in the aggregate of feeling.
      • "cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā..."
        • paṭicca↔1: ger. (+acc) dependent; depending (on); because (of); supported (by) #[[pāḷi vocab (1st year) ]]
      • The main cause for vedanā is phassa as it is said: "phassapaccayā vedanā"
      • If the object is desirable pleasant feeling arises; if the object is undesirable painful feeling arises and when the object is not very evident neuter feeling arises.
      • Lust may arise for the desirable object, hatred for the undesirable object and delusion for the obscure object.
      • All feelings are considered as suffering by the Buddha as it is said: “yaṃ kiñci vedayitaṃ, taṃ dukkhasmiṃ" (whatever feeling it may be, it is included in suffering).
      • Why are all three types of feeling suffering? It is because feelings are conditioned states. Conditioned states have the nature of impermanence and whatever is impermanent is suffering (yadaniccaṃ taṃ dukkhaṃ).
        • Vajirā bhikkhunī said:
          • “It’s only suffering that comes to be, Suffering that stands and falls away Nothing but suffering comes to be Nothing but suffering ceases.”
      • Feeling itself should not be abandoned. What should be abandoned is the craving for it.
      • In which of the 4 Noble Truths is feeling classified?→1st Noble Truth which should be fully understood.
      • What should be done with regard to pleasant, unpleasant and neutral feeling?
        • The pleasant feeling should be seen as suffering and the underlying tendency to lust to it should be abandoned. The unpleasant feeling should be seen as as a dart and the underlying tendency to aversion to it should be abandoned. The neutral feeling should be seen as impermanent and the underlying tendency to delusion to it should be abandoned.
  • "cattāri nāma kiṃ? cattāri ariyasaccāni" (What is four? The four noble truths) #[[khuddaka exam]]
    • cattāri ariyasaccāni (4 Noble Truths) #[[khuddaka exam]]
      • What are the Four Noble Truths
        • Dukkhaṁ ariyasaccaṁ (the noble truth of suffering)
          • Rebirth is suffering; old age...death...sorrow, lamentation, pain, sadness, and distress...not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
        • Dukkhasamudayaṁ ariyasaccaṁ (the noble truth of the origin of suffering)
          • It’s the craving:
            • kāmataṇhā (craving for sense pleasures)
            • bhavataṇhā (craving for existence)
            • vibhavataṇhā (craving for non-existence)
        • Dukkhanirodhaṁ ariyasaccaṁ (the noble truth of the cessation of suffering)
          • It’s the fading away and cessation of that very same craving with nothing remaining.
        • Dukkhanirodhagāminī paṭipadā ariyasaccaṁ (the noble truth of the way leading to the cessation of suffering)
          • Noble eightfold path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
      • Why are they called Noble Truths? (3)
        • because the Noble Ones penetrate them
          • i.e. the Buddhas, Paccekabuddhas and Arahants, etc.
        • because they are the Truths of Noble Ones
          • as it is said “sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato ariyo, tasmā ‘ariyasaccānī’ti vuccanti"." (In this world, with its devas, Māra, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, the Tathāgata is the noble one)
        • because the Noble Truths are always real, truth and cannot be changed
        • mem aid: pen of unchanging
      • The four functions regarding the Four Noble Truths
        • The Noble Truth of suffering should be fully understood (pariññeyya ⇒ pariññāta)
        • The Noble Truth of the origin of Suffering should be abandoned (pahātabba ⇒ pahīna)
        • The Noble Truth of the cessation of suffering should be realized (sacchikātabba ⇒ sacchikata)
        • The Noble Truth of the path leading to the cessation of suffering should be developed (bhāvetabba ⇒ bhavita)
      • The three ñāṇa (knowledges), three parivaṭṭa (rounds/levels) and twelve ākāra (aspects): "yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi..."
        • The three ñāṇas (knowledges) with regard to the 4NT
          • saccañāṇa (knowledge of the truths): knowledge of the Four Noble Truths as they really are
            • idaṁ dukkhaṁ ariyasaccaṁ
            • ayaṁ dukkhasamudayaṁ ariyasaccaṁ
            • ayaṁ dukkhanirodhaṁ ariyasaccaṁ
            • ayaṁ dukkhanirodhagāminīpaṭipadā ariyasaccaṁ
          • kiccañāṇa (knowledge of the functions): knowledge of the function that should be done with regard to each of the Noble Truths; 4 kiccañāṇa:
            • pariññeyyaṁ
            • pahātabbaṁ
            • sacchikātabbaṁ
            • bhāvetabbaṁ
          • katañāṇa (knowledge of what has been done): knowledge of having accomplished the duties with respect to the Four Noble Truths; 4 katañāṇa:
            • pariññātaṁ
            • pahīnaṁ
            • sacchikataṁ
            • bhāvitaṁ
        • The three parivaṭṭa (rounds / circles) of the 4NT
          • first parivaṭṭa is saccañāṇa
          • second parivaṭṭa is kiccañāṇa
          • third parivaṭṭa is katañāṇa
        • The 12 ākāra of the 4NT
          • saccañāṇa with regard to each NT (4)
          • kiccañāṇa with reagard to each NT (4)
          • katañāṇa with regard to each NT (4). Total = 12
      • All teachings of the Buddha can be condensed into the Four Noble Truths
      • Are the aggregates of arahats included in the 4NT? #q🙋🏼‍♂
      • What is vibhavataṇhā? Is it the desire to end existence, or is it attachment to the anihilation view, or is it desire for fine material existence or immaterial ones? Sumana: one who commits suicide, for example, in most cases does so with a dosa mind but it is due to craving. #q🙋🏼‍♂
      • why the third NT is defined as the cessation of craving and not suffering? Could it be said then the third NT is the cessation of the 2nd NT? #q🙋🏼‍♂
      • All conditioned things are suffering because they cannot remain as they are. They are oppressed by change.
      • The 7 opposing factors of the 7 bojjhangas? which opposes which? #q🙋🏼‍♂
  • "pañca nāma kiṃ? pañcupādānakkhandhā" (What is five? The five clinging aggregates) #[[khuddaka exam]]
    • 5 Khandha (aggregates)
      • rūpa
        • rūpakkhandha (a. of materiality)
      • nāma
        • vedanākkhandha (a. of feeling)
        • saññākkhandha (a. of perception)
          • Definition: "
          • primary recognition:
          • papañcasaññā (proliferation-perception): associated with diṭṭhi, māna and rāga (TBC)
          • vijjābhāgiyasaññā: Concept conducive to knowledge. Perception of impermanence, suffering and non-self.
        • saṅkhārakkhandha (a. of formations)
        • viññāṇakkhandha (a. of consciousness)
    • saññākkhandha
      • Definition in khajjanīyasutta: "sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati." (It perceives/recognizes, bhikkhus, therefore it is called perception/recognition)
        • kiñca sañjānāti? nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
      • 6 according to object
        • Rūpasaññā (perception of form): blue, yellow, red, white, etc.
        • Saddasaññā (perception of sound): loud, low, high-pitched, bass, etc.
        • Gandhasaññā (perception of scent): fragrant, foul, smelly, etc.
        • Rasasaññā (perception of flavor): sweet, sour, bitter, spicy, salty, etc.
        • Phoṭṭhabbasaññā (perception of touch): hard, soft, smooth, rough, hot, cold, etc.
        • Dhammasaññā (perception of mental objects): beautiful, ugly, permanence, impermanence, self, non-self, etc.
    • saṅkhārakkhandha
      • Definition in Khajjanīyasutta: "saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati. (They construct the conditioned, bhikkhus, therefore they are called volitional formations)
        • abhisaṅkharoti↔(+acc) creates; constructs; generates; forms; fabricates #[[pāḷi vocab (1st year) ]]
        • kiñca saṅkhatamabhisaṅkharonti. rūpaṃ rūpattāya [rūpatthāya (ka.)] saṅkhatamabhisaṅkharonti, vedanaṃ vedanattāya saṅkhatamabhisaṅkharonti, saññaṃ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṃ viññāṇattāya saṅkhatamabhisaṅkharonti. saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
        • rūpatta (nt.) √rūp↔state of being material; state of having form; lit. matter state #[[pāḷi vocab (1st year) ]]
      • What saṅkhāra means in different cases:
        • Saṅkhārakkhandha in the case of the five aggregates refers to mental formations (50 cetasikas) lead by volition (cetanā), therefore the term “cetanā” sometimes represents all the mental formations. Saṅkhāra in the three characteristics of impermanence, suffering and non-self (sabbe saṅkhārā aniccā...) refers to all five aggregates. Saṅkhāra in dependent origination (paṭiccasamuppāda) is defined in the context of practical application and operative function and refers to kāya-saṅkhāra (bodily volitional activity), vacī-saṅkhāra (verbal volitional activity), and citta-saṅkhāra (mental volitional activity).
          • "cetanāhaṃ, bhikkhave, kammaṃ vadāmi. cetayitvā kammaṃ karoti – kāyena vācāya manasā" (O monks, It is volition that I call “kamma”. Having intended one performs kamma through body, speech or mind)
          • 6 types of cetanā according to object
            • Rūpasañcetanā (intention with regard to form)
            • Saddasañcetanā (intention with regard to sound)
            • Gandhasañcetanā (intention with regard to odour)
            • Rasasañcetanā (intention with regard to flavor)
            • Phoṭṭhabbasañcetanā (intention with regard to tangibles)
            • Dhammasañcetanā (intention with regard to mental objects)
    • viññāṇakkhandha
      • Definition in khajjanīyasutta: "vijānātīti kho, bhikkhave, tasmā ‘viññāṇa’nti vuccati." (It cognizes, bhikkhus, therefore it is called consciousness)
        • kiñca vijānāti? ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti. vijānātīti kho, bhikkhave, tasmā ‘viññāṇa’nti vuccati.
      • Its function is to cognize / know / be aware of / focus on the object
        • Its primary function is in the sense of knowing the object initially. For instance, one sees a cat (i.e., eye-consciousness arises); then one may feel happy seeing the cat (vedanā), one may identify whose cat it belongs to (saññā) and one may love that cat (saṅkhāra). #q🙋🏼‍♂
        • Its secondary function is to know the object afterwards which means one knows in conjunction with the other aggregates. For instance, when one feels happy or sad, one knows that one is happy or sad (viññāṇa). One perceives the object as good or bad (saññā). One engages in various thoughts and intention (saṅkhāra). #q🙋🏼‍♂
      • 6 types according to dvāra (door)
        • Cakkhuviññāṇa (eye-consciousness)
        • Sotaviññāṇa (ear-consciousness)
        • Ghānaviññāṇa (nose-consciousness)
        • Jivhāviññāṇa (tongue-consciousness)
        • Kāyaviññāṇa (body-consciousness)
        • Manoviññāṇa (mind-consciousness)
  • "cha nāma kiṁ? cha ajjhattikāni āyatanāni" (What is six? The six internal sense-spheres) #[[khuddaka exam]]
    • the six sense doors (dvāra) / doors of contact (phassadvāra):
      • cakkhudvāra (eye door)
      • sotadvāra (ear door)
      • ghānadvāra (nose door)
      • jivhādhāra (tongue door)
      • kāyadvāra (body door)
      • manodvāra (mind door)
    • the six sense objects (ārammaṇa):
      • rūpārammaṇa (forms / visible data / color)
      • saddārammaṇa (sounds)
      • gandhārammaṇa (odors)
      • rasārammaṇa (flavors)
      • phoṭṭhabbārammaṇa (tangibles)
      • dhammārammaṇa (mental objects)
    • the three doors / channels of action (kamma-dvāra):
      • kāya-dvāra (body door or channel of bodily actions),
      • vacī-dvāra (the speech-door or channel of verbal actions) and
      • mano-dvāra (mind door or channel of mental actions)
    • The actions through each of the three doors of action are called kāya-kamma (bodily action), vacī-kamma (verbal action) and mano-kamma (mental action) respectively.
    • meanings of āyatana #[[khuddaka exam]]
      • In the scriptures, the term “āyatana” is used in the context of “dvāra (door)”.
      • The term “āyatana” means (3)
        • base: “the base for consciousness and an object”
        • link: the “cognitive link,”
        • sphere: “the sphere of cognition”, “source of awareness.”
        • Visuddhimagga : “the point of transmission for the mind and mental factors (cetasika), i.e. the locus of their active engagement; the point of expansion for the mind and mental concomitants; the agents behind the continuation of the protracted suffering in the round of rebirth (saṁsāradukkha); the source; the domain; the point of convergence; etc.” see. Vsm.I.122
          • locus n. (pl. loci ) English definition↔the effective or perceived location of something abstract
        • āyatanaṁ (nt.) √yat↔1: nt. sense base; sense field; sense range; lit. stretching out; 2: realm; sphere; dimension; range; 3: support; basis; grounds. #[[pāḷi vocab (1st year) ]]
    • They are six internal sense bases (ajjhattikāyatana) as follows:
      • cakkhāyatana (eye / visual base)
      • sotāyatana (ear / auditory base)
      • ghānāyatana (nose / olfactory base)
      • jivhāyatana (tongue / gustatory base)
      • kāyāyatana (body / tactile base)
      • manāyatana (mind / mental base)
    • The objects (form, sound, odour...) which impinge at those internal bases (eye, ear...) are also called “āyatana” because they are co-operative in a cognitive link or source of awareness. There are therefore 6 bāhirāyatana (external sense bases):
      • rūpāyatana (form base)
      • saddāyatana (sound base)
      • gandhāyatana (odour base)
      • rasāyatana (flavor base)
      • phoṭṭhabbāyatana (tangible base)
      • dhammāyatana (mental object base)
    • According to Madhupiṇḍikasutta there are two levels of engagement with the world:
      • They are the doorways for experiencing the world. This is the basic function which can lead to knowledge (ñāṇamattāya)
      • They are the channels for responding to the world: This is the extra function which can lead to enjoyment.
        • perception + vitakka + papañca ⇒ papañcasaññā
    • Kāmaguṇa↔pleasing objects of the senses
  • "satta nāma kiṃ? satta bojjhaṅgā" (What is seven? The seven enlightenment factors) #[[khuddaka exam]]
    • Definition in bhikkhusutta: "bodhāya saṁvattantīti kho bhikkhu tasmā bojjhaṅgāti vuccati" (They lead to enlightenment, monk, therefore they are called factors of enlightenment)
    • "sam" in sambojjhaṅga means "good, exalted"
    • They are called bojjhaṅgas because they are (3)
      • the factors which lead to enlightenment
      • factors of enlightened ones
        • Bodhi means enlightenment or also enlightened ones
      • Factors which support mental health
    • What are the opposing factors of the bojjhaṅgas? #q🙋🏼‍♂
      • sati ⇒
      • dhammavicaya ⇒
      • vīriya ⇒ inactivity
      • pīti ⇒
      • passaddhi ⇒ restlessness
      • samādhi ⇒ sense indulgence
      • upekkhā ⇒
    • 7 sambojjhaṅgas are:
      • satisambojjhaṅga (mindfulness)
        • Function→to recall, to reflect upon, to fix the attention on, to pull the mind to and to keep it on the object.
        • As a bojjhaṅga mindfulness covers both mindfulness in the four foundations of mindfulness and ordinary recollection of what was done and said long ago.
        • Mindfulness without clear comprehension (wisdom) is not strong enough to produce enlightenment.
          • "Appamādo amatapadaṃ, pamādo maccuno padaṃ, appamattā na mīyanti, ye pamattā yathā matā."
          • “Mindfulness is the way to the deathless, heedlessness is the way to death The mindful do not die the heedless are as if already dead” (Dhammapada 21).
      • dhammavicayasambojjhaṅga (investigation of truth)
        • Function→to deliberate on, to ponder over and enquire.
      • vīriyasambojjhaṅga (effort)
        • Function→to move or push forward without giving up.
        • four right efforts (cattāro sammappadhāna)
          • "Idha bhikkhave bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ...pahānāya...anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya...uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā...(to prevent unarisen unwholesome states from arising, to abandon arisen unwholesome states, to generate un-arisen wholesome states and to develop arisen wholesome states)
      • pītisambojjhaṅga (joy)
        • It is satisfaction, delight, appreciation and rapture with regard to the object.
          • Like our body our mind needs nourishment. Pīti is an important nutrient of the mind. #q🙋🏼‍♂
      • passaddhisambojjhaṅga (tranquility)
        • It means relaxation, calmness and coolness. This factor is divided into both bodily and mental tranquility
      • samādhisambojjhaṅga (concentration)
        • Samādhi means one-pointedness, concentration, firm establishment of the mind on a particular object without distraction or wavering. In the sutta right concentration refers to the four jhānas.
      • upekkhāsambojjhaṅga (equanimity)
        • Upekkhā is evenness, neutrality of mind (not vedanā) and is accompanied by knowledge.
    • Balancing the bojjhaṅgas according to aggisutta
      • If the mind is sluggish (līnaṃ cittaṃ) ⇒ develop the 3 activating factors which are dhammavicaya, vīriya and pīti. If the mind is agitated (uddhataṃ cittaṃ) ⇒ develop the three restraining factors of passaddhi, samādhi and upekkhā. Mindfulness is always necessary (satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmi)
  • "aṭṭha nāma kiṃ? ariyo aṭṭhaṅgiko maggo" (What is eight? The Noble eightfold path) #[[khuddaka exam]]
    • Different meanings of ariya-aṭṭhaṅgika-magga (4) #[[khuddaka exam]]
      • ‘Eightfold Path of Noble Beings’ (Nobles' path)
      • ‘Eightfold Path Leading One to Become a Noble Being’ (Ennobling Path)
      • ‘Eightfold Path Discovered by the Noble One (Noble's Path)
      • ‘Supreme Path Comprised of Eight Factors
      • tattha ariyoti nibbānatthikehi abhigantabbo, apica ārakā kilesehi vattanato, ariyabhāvakaraṇato, ariyaphalapaṭilābhato cāpi ariyoti veditabbo.
      • The Noble Eightfold Path, also called 'The middle way' does not mean that there are eight paths or eight ways and that one has to practice them separately but it is only a path consisting of eight factors.
      • Why is it called the Middle Way?→because this is the way which is corresponding to the laws of nature, that gives results according to the natural cycle of cessation, that deviates from the two extremes of sensual pleasure and self-mortification and leads to the goal, Nibbāna.
    • The eight factors of the Noble Eightfold Path are:
      • Sammādiṭṭhi (right view): knowing the 4NT
      • Sammāsaṅkappa (right thought): It is the thought of:
        • nekkhammasaṅkappo (renunciation)
        • abyāpādasaṅkappo (good will)
        • avihiṁsāsaṅkappo (harmlessness)
      • Sammāvācā (right speech): abstinence from
        • musāvādā veramaṇī (false speech)
        • pisuṇāyavācāya veramaṇī (divisive speech)
        • pharusāyavācāya veramaṇī (harsh speech)
        • samphappalāpā veramaṇī (idle chatter)
      • Sammākammanta (right action): abstinence from
        • pāṇātipātā veramaṇī (destruction of life)
        • adinnādānā veramaṇī (stealing)
        • kāmesumicchācārā veramaṇī (sexual misconduct)
      • Sammāājīva (right livelihood)
      • Sammāvāyāma (right effort): 4 kinds of right effort
        • "Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṁ janeti, vāyamati, vīriaṁ ārabhati, cittaṃ paggaṇhāti padahati; (A bhikkhu generates desire for the non-arising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives)
        • uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti...(He generates desire for the abandoning of arisen evil unwholesome states….)
        • anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṁ janeti...(He generates desire for the arising of unarisen wholesome states…)
        • uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti...(He generates desire for the development of arisen wholesome states, for their non decay, increase, expansion, and fulfilment by development...)
      • Sammāsati (right mindfulness): 4 Foundations of mindfulness
        • kāyānupassanā
          • "idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; (A bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world)
        • vedanānupassanā
          • vedanāsu vedanānupassī…pe…(He dwells contemplating feelings in feelings...)
        • cittānupassanā
          • citte cittānupassī…pe… (mind in mind...)
        • dhammānupassanā
          • dhammesu dhammānupassī viharati...pe..." (phenomena in phenomena...)
      • Sammāsamādhi (right concentration): The 4 jhānas
        • paṭhamaṁ jhānaṁ
          • "vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. (Having secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.)
        • dutiyaṁ jhānaṁ
          • vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. (With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.)
        • tatiyaṁ jhānaṁ
          • pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. (With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ )
        • catutthaṁ jhānaṁ
          • sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. (With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.)
    • The 8 factors of the Noble Path can be divided into the three higher trainings thus:
      • adhisīlasikkhā (the training in higher morality): Sammāvācā, sammākammanto and sammāājīvo.
      • adhicittasikkhā (the training in higher mind): sammāvāyāmo, sammāsati and sammāsamādhi.
      • adhipaññāsikkhā (the training in higher wisdom): sammādiṭṭhi and sammāsaṅkappo
    • Why is Right view mentioned first?→because it is the essential factor from beginning until liberation and it supports the other seven factors towards the right path.
  • "nava nāma kiṃ? nava sattāvāsā" (What is nine? The nine abodes of beings) #[[khuddaka exam]]
    • 7 viññāṇaṭṭhiti and 2 āyatanāni (Seven stations of consciousness and two dimensions)
      • 7 viññāṇaṭṭhiti (stations of consciousness) according to Mahānidānasutta (DN)
        • Nānattakāya-Nānattasaññī (Beings with different bodies and different rebirth linking perceptions)
          • Humans
            • Body: different
            • Perception: ahetuka, dvihetuka or tihetuka
          • Deities in the 6 kāmāvacara deva realms
            • Body: different
            • Perception: ahetuka, dvihetuka or tihetuka (lower cātummahārājika deities including vinipātika asuras, vemānika asuras, etc); and dvihetuka and tihetuka for the rest of deities.
        • Nānattakāya-Ekattasaññī (different bodies, similar rebirth linking perceptions)
          • 1st jhāna brahma realms (brahma pārisajja, brahma purohita and mahābrahma)
            • Body: same appearance but the higher the realm the bigger their size
            • Perception: tihetuka (all have the vipākacitta of the 1st jhāna)
          • 4 apāya beings (niraya, tiracchānagata, petivisaya, asurakāya)
            • Body: different bodies
            • Perception: ahetuka (all have the akusala vipāka upekkhā santīraṇa citta)
        • Ekattakāya-Nānattasaññī (similar bodies, different rebirth linking perceptions)
          • 2nd jhāna brahmas (parittābhā, appamāṇābhā, ābhassarā)
            • Bodies: similar in each realm but not between realms
            • Perception: tihetuka (either vipāka of the 2nd or 3rd jhānas according to the abhidhamma method)
        • Ekattakāya-Ekattasaññī (similar bodies, similar rebirth linking perceptions)
          • 3rd jhāna brahmas and Vehapphala brahmas (parittāsubhā, appamāṇasubhā, subhākiṇhā and vehapphala)
            • Body: similar
            • Perception: tihetuka (all with either the vipāka of the 4th rūpāvacara jhāna or the 5th using the abhidhamma method)
          • For Suddhāvāsa beings: beings in this realm are Anāgāmī; therefore, they are reborn there only when a Buddha arises in the world. In the Buddhasuññakappa (Kappa in which there is no single Buddha), they do not arise there.
        • Ākāsānañcāyatana (Ākāsānañcāyatana brahmas)
        • Viññāṇañcāyatana (Viññāṇañcāyatana brahmas)
        • Ākiñcaññāyatana (Ākiñcaññāyatana brahmas)
        • What is a viññāṇaṭṭhiti (station of consciousness)?→they are places for the rebirth liking consciousness to occur. Those 7 places are called viññāṇaṭṭhiti.
        • nānattakāya and ekattakāya refer to what?→It refers to the difference / similarity of body in terms of size and appearance
        • nānattasaññī and ekattasaññī refer to what?→It refers to the difference / similarity of perception in the rebirth linking consciousness (paṭisandhicitta) with regard to associated roots (ahetuka: rootless, dvihetuka: with two roots, and tihetuka: with three roots)
      • The 2 āyatanāni (dimensions)
        • Asaññasattāyatana (the dimension of impercipient beings): it is not included in the 7 viññāṇaṭṭhiti since beings of that realm do not possess mind.
        • Nevasaññānāsaññāyatana:(the dimension of the base of neither perception nor non-perception): not in viññāṇaṭṭhiti since the rebirth liking consciousness in that realm is extremely subtle.
      • What does viññāṇaṭṭhiti refers to in the ultimate sense?→it refers to the aggregates other than the viññāṇakkhandha. More specifically: In the pañcavokāra realms (beings with 5 aggregates) the four aggregates of rūpa, vedanā, saññā and saṅkhārakkhandhas In the catuvokāra realms (except Nevasaññānāsaññāyatana realm) the three aggregates of vedanā, saññā and saṅkhārakkhandhas.
  • "dasa nāma kiṃ? dasahaṅgehi samannāgato ‘arahā’ti vuccatī"ti (What is ten? One who is possessed of 10 factors is called an arahat) #[[khuddaka exam]]
    • The 10 factors of righteousness (sammatta) or the ten qualities of an adept or of one who does not require any further training (asekha):
      • The 8 factors of the Noble Eightfold path
      • Sammāñāṇa (right knowledge): arahattaphalañāṇa and 19 paccavekkhaṇañāṇas
      • Sammavimutti (right liberation): it is equivalent to the arahattaphalavimutti (deliverance of the fruition of arahatship)
    • However in Paṭhamaanāthapiṇḍikasutta they are also ascribed to Anāthapiṇḍika, a stream-enterer.
  • kumārapañhā niṭṭhitā
• maṅgalasutta
  • introduction #edited
    • what does maṅgala mean?
      • "Beings are blessed by these, therefore they are called blessings".
    • Why devas often do not sit in the presence of the Buddha?
      • They wish to return quickly to their realm because the human realm is very dirty and bad smelling for devas
      • They do not feel tired
      • To show respect
      • If they wish to sit seats appear
    • Suitable place to stand / sit in the presence of venerable ones:
      • "na pacchato na purato nāpi āsannadūrato na kacche nopi paṭivāte na cāpi oṇatuṇṇate"
      • not behind, not in front, not too close, not too far, not in a ditch, not against the wind, not below, not above
      • Vocab: #[[pāḷi vocab (1st year) ]]
        • pacchato (nip.)→behind, later, afterwards
        • purato (nip.)↔in front of
        • āsanna (vis.)↔close by, proximate (nt.) neighborhood (s.w. ā)
        • dūrato (nip.)↔from far, far
        • kaccho (m.)↔armpit, armpit hair
        • paṭivāte (nip.)↔against the wind
        • oṇata↔pp. one who has bent down
        • uṇṇata √nam↔raised; lifted; elevated; lit. bent up
        • uṇṇati (f.)↔elation; raising oneself; pride
        • oṇatoṇato↔one who begins low and stays low (in birth / moral behavior)
        • oṇatuṇṇato↔one who begins low and ends high (in birth / moral behavior)
        • uṇṇatoṇato↔one who begins high and ends low (in birth / moral behavior)
        • uṇṇatuṇṇato↔one who begins high and ends high (in birth / moral behavior)
    • 3 wrong views about maṅgalas
      • diṭṭhamaṅgala (about what is seen)
      • sutamaṅgala (about what is heard)
      • mutamaṅgala (about what is sensed)
    • 5 types of kolāhala (uproars) #[[khuddaka exam]]
      • kappakolāhala (100.000 years before the aeon ends)
      • Buddhakolāhala (1.000 y before a Buddha appears)
      • cakkavattikolāhala (100 y before a cakkavatti king appears)
      • maṅgalakolāhala (12 y before the maṅgalasutta)
      • moneyyakolāhala (7 y before the moneyyapaṭipadā bhikkhu)
    • 3 levels of moneyya paṭipadā
      • ukkaṭṭha (he lives for 7 months)
      • majjhima (7 years)
      • mudu (16 years)
    • 3 types of devas #[[khuddaka exam]]
      • sammutideva: kings, queens, princes...
      • upapattideva: devas of the 6 deva realms
      • visuddhideva: Buddhas, paccekabuddhas, arahants...
    • 4 types of manussa (humans) according to where they live
      • Jambudīpaka
      • Aparagoyānaka
      • Uttarakuruka
      • Pubbavidehaka
  • 1st verse #edited
    • "asevanā ca bālānaṃ, paṇḍitānañca sevanā, pūjā ca pūjanīyānaṃ, etaṃ maṅgalamuttamaṃ" Purpose: suitable associations - 3 blessings #[[khuddaka exam]]
      • "asevanā ca bālānaṁ" (not to associate the fool)
        • 3 characteristics of the bāla (fool)
          • one thinks bad thoughts
          • one speaks bad words
          • one does bad deeds
        • Akittijātaka (J.I.267) 5 characteristic of the fool: #[[khuddaka exam]]
          • "anayaṃ nayati dummedho, adhurāyaṃ niyuñjati, dunnayo seyyaso hoti, sammā vutto pakuppati, vinayaṃ so na jānāti, sādhu tassa adassanaṃ."
          • "The deluded fellow leads one to ruin, he enjoins one in reckless ways, he is hard to guide to the good, spoken rightly he gets upset, he does not know discipline, it is good not to see such a one"
          • Vocab: #[[pāḷi vocab (1st year) ]]
            • anaya (m.) √i→trouble; tragedy; misfortune; calamity; (comm) suffering; lit. not good luck; wrong way
            • adhuraṁ (nt. )↔irresponsibility, indifference to obligations
            • niyuñjati √yuj↔(+acc) urges; instigates; encourages; lit. yokes down
            • seyyaso (nip.)↔(+abl) even better (than); even more (than)
        • Usually the Buddha shows the negative/wrong side first and the positive/right later
      • "paṇḍitānañca sevanā" (to associate the wise)
        • What is the paṇḍita (wise)?
          • one who knows how to achieve benefits in this life and lives to come
          • one who is knowledgeable
          • one who enter upon the ways of wholesome kamma
          • one who thinks good thought, says good things and does good acts
          • yassā paññāya vasena puriso paṇḍitoti vuccati.
        • Akittijātaka (J.I.267) 5 characteristics of the wise: #[[khuddaka exam]]
          • "nayaṃ nayati medhāvī, adhurāyaṃ na yuñjati, sunayo seyyaso hoti, sammā vutto na kuppati, vinayaṃ so pajānāti, sādhu tena samāgamo"
          • "the wise fellow leads one to what is right, he does not enjoin one in reckless ways, he is easy to guide to the good, spoken rightly he is not upset, he understands discipline, it is good to encounter such a one"
      • "pujā ca pūjanīyānaṁ" (to venerate venerable ones)
        • Vocab: #[[pāḷi vocab (1st year) ]]
          • pūjā (f.) √pūj→(+loc) veneration (from); homage (from); honor (from), (+gen) devotional offering (of)
          • saṃvejanīya √vij (vis.)↔awe inspiring; hallowed; reverential; lit. to cause to be awed
        • 2 ways of pūjā (worshipping)
          • āmisapūjā
          • dhammapūjā
        • 4 types of cetiya
          • Dhātucetiya
          • Paribhogacetiya
          • Dhammacetiya
          • Uddesikacetiya
  • 2nd verse #edited
    • "patirūpadesavāso ca, pubbe ca katapuññatā, attasammāpaṇidhi ca, etaṃ maṅgalamuttamaṃ" Purpose: suitable foundations - 3 blessings #[[khuddaka exam]]
      • "paṭirūpadesavāso ca" (living in a suitable place)
        • Characteristics of a suitable place #[[khuddaka exam]]
          • where the four assemblies live and practice Dhamma
          • where the Buddha's teachings thrive
          • the holy sites (mahābodhi, where dhammacakka was taught, where He passed away, etc)
          • the majjhadesa
            • East: Gajaṅgala town, mahāsālā
            • Southeast: Sallavatī river
            • South: Setakaṇṇika town
            • West: Thūna brahmin village
            • North: Usīraddhaja mountain
        • Majjhadesa (In Cammakkhandhaka) Pāḷi:
          • IIT - Nissayamuttaka Course
          • The middle region (majjhadesa) is 300 yojanās in length, 250 in width and 900 in curcumference. 14 out of 16 mahājanapadās (big cities) are in this area (except Gandhāra and Kamboja which belong to the Uttarāpaṭha). Sammāsambuddhas, paccekabuddhas and aggasāvakabuddhas as well as universal monarchs arise only in this area.
        • The place is a blessing because it is a condition for beings to perform wholesome deeds and meet the six unsurpassed things:
          • Dassanuttariya (supreme sight): The Buddha and Saṅgha and things that cause wholesome minds to arise
          • Savanānuttariya (supreme hearing): hearing the Dhamma
          • Lābhānuttariya (supreme gain): faith
          • Sikkhānuttariya (supreme training): three trainings
          • Pāricariyānuttariya (supreme service or ministry): towards the Triple Gem
          • Anussatānuttariya (supreme memory): recaling the qualities of the Triple Gem
      • "pubbe ca katapuññatā" (having done merits in the past)
        • having made merits is called a blessing because it is a cause for good achievements in the present
        • Ghosita's story as example. (samāvattīvatthu)
      • "attasammāpaṇidhi ca" (establishing oneself well)
        • one who is not virtuous establishes himself in virtue...same for faith, generosity, and so no.
        • these three verses show the 3 conditions needed for success (previous, present and internal attitude)
  • 3rd verse #edited
    • "bāhusaccañca sippañca, vinayo ca susikkhito, subhāsitā ca yā vācā, etaṃ maṅgalamuttamaṃ" Purpose: making oneself useful - 4 blessings #[[khuddaka exam]]
      • "bāhusaccañca" (great learning) "sippañca" (knowledge of arts / crafts)
        • bāhusaccañca
          • bahu suta nya ⇒ bahu sutya ⇒ bāhusacca
          • Ven. Ānanda is the most learned in our sāsana
          • (A.III.275) 5 steps for being bahussuta #[[khuddaka exam]]
            • he has learned much
            • retained in mind
            • recited verbally
            • investigated mentally
            • penetrated well by view
        • sippañca
          • There are two types of craft meant here
            • the craft of lay people: harmless professions and not connected with unwholesome
            • that of those gone forth: skills and crafts connected with the life gone forth such as making robes, baking bowls, doing small and big duties and so on. Such quality (nāthakaraṇadhamma) is said to be a protector.
            • nāthakaraṇadhamma↔the quality which leads one to be protected
      • "vinayo ca susikkhito" (well trained discipline)
        • This discipline is of two types
          • the discipline of lay people: abstinence from the akusalakammapathas, duties to parents, teachers...following the country laws
          • and that of the one gone forth (the 4 parisuddhi sīla)
            • catu parisuddhisīla:
              • pātimokkhasaṃvarasīla (fulfilled by saddhā)
              • indriyasaṁvarasīla (fulfilled by sati)
              • ājīvaparisuddhisīla (fulfilled by vīriya)
              • paccayasannissitasīla (fulfilled by paññā)
      • "subhāsitā ca yā vācā" (well spoken speech)
        • 5 factors of well-spoken speech
          • kāla (opp. akāla)
          • sacca (opp. musāvāda)
          • saṇha (gentle; opp. pharusavācā)
          • atthasañhita (beneficial; opp. samphappalāpa)
          • mettacitta (opp. pisuṇavācā)
          • mem aid: the opposites of the 4 wrong speech + kāla
  • 4th verse #edited
    • "mātāpitu upaṭṭhānaṃ, puttadārassa saṅgaho, anākulā ca kammantā, etaṃ maṅgalamuttamaṃ" Purpose: harmony in the family life - 4 blessings #[[khuddaka exam]]
      • "mātāpitu upaṭṭhānaṃ" (supporting of parents)
        • serving parent is twofold
          • ordinary serving: by taking care of them and supporting them with material things
          • dhammic serving: helping to establish them in right view, generosity, morality...going forth — is the highest of those who support parents
        • 4 titles of parents
          • brahma: because they have the 4 brahmavihāras towards children
          • pubbācariyā: the first teachers
          • pubbadevatā: the ones one first pays respect to
          • āhuneyyā: for their service they are worthy of respect
      • "puttadārassasaṅgaho" (cherishing of children and wife)
        • 4 saṅgahavatthus (bases of good relationships, friendliness, camaraderie, sociability)
          • dāna (giving or generosity): the highest is dhammadāna
          • piyavācā (kind speech): the highest is teaching dhamma
            • IIT - Nissayamuttaka Course
          • atthacariyā (service for other’s welfare / beneficial conduct): the highest of which is establishing others in wholesome qualities
          • samānattatā (constancy, impartiality, steadiness, stableness / with proper measurement, acting properly acc. to one's status with regard to others; without bias)
            • meanings
              • ptsbdmg: ‘to behave in line with one's status with regard to someone else"
                • saha mānena samāno, saparimāṇo saparigaṇanoti attho. samāno parassa attā etenāti samānatto, samānattassa bhāvo samānattatā, "ayaṃ mayā hīno, ayaṃ mayā sadiso, ayaṃ mayā adhiko"ti parigaṇetvā tadanurūpena upacaraṇaṃ karaṇanti attho. "samānasukhadukkhatā samānattatā"ti ca vadanti. samānattatāti
              • comm: ‘in good times and in bad’ (i.e. to be constant, steady, stable), or as "equality and impartiality", expressed for example by eating or sitting together; it is related to the term samānakicca, which means ‘to work together’ or ‘to help one another accomplish a task’
                • samānattatāti sadisabhāvo, samānaṭṭhāne ṭhapanaṃ, taṃ panassa samānaṭṭhapanaṃ attasadisatākaraṇamukhena ekasambhogatā. attano sukhuppattiyaṃ tassa ca dukkhuppattiyaṃ tena dukkhena attanā ekasambhogatāti āha "samānasukhadukkhabhāvo"ti. sā ca samānasukhadukkhatā ekato nisajjādinā pākaṭā hotīti dassento "ekāsane"tiādimāha. samānattatāti samānasukhadukkhabhāvo. ekacco hi dānādīsu ekampi na paccāsīsati, ekāsane nisajjaṃ, ekapallaṅke sayanaṃ, ekato bhojananti evaṃ samānasukhadukkhataṃ paccāsīsati. so sace gahaṭṭhassa jātiyā pabbajitassa sīlena sadiso hoti, tassāyaṃ samānattatā kātabbā.
              • jtk: ‘to be consistent in behavior’: not to act one way in private and another way in public, for example to be respectful to one’s parents irrespective of whether one is at home or in a public gathering
                • dhammesūti jeṭṭhāpacāyanadhammesu tattha tattha parisamajjhe vā rahogatānaṃ vā abhivādanādivasena samānattatā kātabbā, na raho abhivādanādīni katvā parisati na kātabbāni, sabbattha samāneneva bhavitabbaṃ.
              • the highest is the equality among those of similar states of realization
                • Etadaggaṃ, bhikkhave, samānattatānaṃ yadidaṃ "katamañca sotāpanno sotāpannassa samānatto, sakadāgāmī sakadāgāmissa samānatto, anāgāmī anāgāmissa samānatto, arahā arahato samānatto. idaṃ vuccati, bhikkhave, saṅgāhabalaṃ. imāni kho, bhikkhave, cattāri balāni.
              • source tbc
                • “equal to oneself" or "in common with oneself" (i.e. to do onto others as one would wish them to do onto you)
                • “equal or even treatment" according to the truth and justice; equality consisting in impartiality, etc.
                • impartial treatment free from bias, preferences and dislikes: the highest of which is having the same state of spiritual achievement)
          • note: (opinion) each of the first 3 can be connected with the first 3 brahmavihāras (mettā, karuṇā and muditā) and the fourth (samānattatā) can be connected with the 4th brahmavihāra
          • H O M E 🏡
            • Study Room #Stub
        • 4 types of putta
          • atijātaputta (superior son) = parents are not virtuous and do not believe in the triple gems but the child is virtuous and believes in the triple gems.
          • anujātaputta (resembling son) = both parents and children are virtuous and believe in the triple gems.
          • avajātaputta (inferior son) = parents are virtuous and believe in the triple gems but their children are not virtuous and do not believe in the triple gems
        • 5 supports parents should give children
          • preventing children from doing wrong
          • encouraging them to do good
          • providing a good education
          • helping them choose a good partner
          • handing over the inheritance at the proper time
        • seven types of wives: #[[khuddaka exam]]
          • vadhakasamā (a wife like a killer)
          • corīsamā (a wife like a thief)
          • ayyasamā (a wife like a master)
          • mātāsamā (a wife like a mother) a wife who always cares and is kind to her husband like a mother her son and who protects the money he earns is called a wife and a mother.
          • bhaginīsamā (a wife like a sister) = a wife who respects her husband as a younger sister her elder brother, who is conscientious and follows her husband’s will is called a wife and a sister.
          • sakhīsamā (a wife like a friend) = a wife who rejoices seeing her husband like a friend seeing another friend who has come after a long time, who is well raised, virtuous and devoted is called a wife and a friend.
          • dāsīsamā (a wife like a slave) = a wife who has no anger, remains calm and endures when threatened with violence by the rod and who follows her husband’s will is called a wife and a slave. Among these seven, the first three are considered as bad, immoral and go to hell after death but the last four are good and go to heaven after death.
        • 20 types of wife are mentioned (agamanīyaṭṭhāna)
          • 10 types of protected women (rakkhita):
            • tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitā, piturakkhitā, mātāpiturakkhitā, bhāturakkhitā, bhaginirakkhitā, ñātirakkhitā, gottarakkhitā, dhammarakkhitā, sārakkhā, saparidaṇḍāti māturakkhitādayo dasa.
          • Other 10:
            • dhanakkītā, chandavāsinī, bhogavāsinī, paṭavāsinī, odapattakinī, obhatacumbaṭā, dāsī ca bhariyā ca, kammakārī ca bhariyā ca, dhajāhaṭā, muhuttikāti etā dhanakkītādayo dasāti vīsati.
          • itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā. idaṃ agamanīyaṭṭhānaṃ nāma.
        • 5 ways a husband should support his wife
          • by treating her with honor / respect
          • by not looking down on her
          • by not being unfaithful
          • by relinquishing authority to her (what does this refer to?) #q🙋🏼‍♂
          • by presenting her with adornments
        • 5 ways a wife should support her husband
          • by organizing her work well
          • by managing the domestic help
          • by not being unfaithful
          • by preserving his earnings
          • by being skillful and diligent in all duties
        • 4 qualities for couples to be together in the future:
          • the same saddhā
          • the same sīla
          • the same cāga
          • the same paññā
      • "anākulā ca kammantā" (a livelihood which is free from complications / not leaving work undone)
        • vocab: #[[pāḷi vocab (1st year) ]]
          • anākula (vis.) √kul→not overcrowded; not full of; not overburdened; (comm) not entangled; lit. not too close
        • maṅgala / avamaṅgala kammanta
          • maṅgala
            • anākula (not entangled)
            • daḷha (with firm effort)
            • sucarita (with good conduct)
          • avamaṅgala
            • ākula (entangled)
            • sithilaṁ (with weak effort)
            • duccaritaṁ (with bad conduct)
        • 4 types of samādhi according to the iddhipādas
          • chandasamādhi: samādhi which is produced with desire / enthusiasm as prominent factor
          • vīriyasamādhi: produced by effort, with effort as prominent factor
          • cittasamādhi: produced by focused attention, with focused attention as prominent factor
          • vīmaṁsāsamādhi: produced by investigation, with investigation as prominent factor
  • 5th verse #edited
    • "dānañca dhammacariyā ca, ñātakānañca saṅgaho, anavajjāni kammāni, etaṃ maṅgalamuttamaṃ" Purpose: becoming a pillar in society - 4 blessings #[[khuddaka exam]]
      • “dānañca dhammacariyā ca" (charity and righteous conduct)
        • dānañca
          • 3 meanings of dāna
            • cāgacetanā (the one intended in this verse)
            • virati (abhayadāna)
            • deyyadhamma
          • 3 sampattis (accomplishments) of dāna #[[khuddaka exam]]
            • deyyadhammasampatti: the objects that are offered have been obtained righteously
            • cittasampatti: accompanied by somanassa and ñāṇa; pubbacetanā, muñcanacetanā and aparacetanā
            • paṭigahakasampatti (receiver) / khettasampatti
          • The gift of material things (āmisadāna)
            • 10 ways of giving a gift
              • out of desire
              • out of hatred
              • out of delusion
              • out of fear
              • following a custom
              • wishing for a good rebirth
              • wishing for having a placid mind with elation and joy
              • to decorate the mind with samatha and vipassanā: “cittālaṅkāracittaparikkhāratthaṃ dānaṃ detīti samathavipassanācittassa alaṅkāratthañceva parikkhāratthañca deti.
            • Another 10 ways of giving a gift:
              • having insulted the recipient
              • from fear
              • thinking: ‘He gave to me.’
              • thinking: ‘He will give to me.’
              • thinking: ‘Giving is good.’
              • thinking: ‘I cook; these people do not cook. It isn’t right that I who cook should not give to those who do not cook.’
              • thinking: ‘Because I have given this gift, I will gain a good reputation.’
              • for the purpose of ornamenting the mind, equipping the mind
            • ten dānavatthu (kinds of materials for offering):
              • anna = food
              • pāna = drink
              • vattha = clothes
              • yāna = transportations or vehicles
              • mālā = garlands
              • gandha = scents
              • vilepana = perfumes
              • seyyā = seats, beds or chairs
              • āvasatha = dwelling or lodging
              • padīpeyyaṃ = light, fire-lamp
              • 'annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ, seyyāvasathaṁ padīpeyyaṁ dāna vatthu ime dasa'
              • according to kiṁdadasutta
                • one who gives food and drink is like one who gives strength
                • one who gives clothes, garland, scents, perfumes is like one who gives a good appearance
                • one who gives vehicles is like one who gives happiness
                • one who gives lodgings and seats is like one who gives everything
                • one who gives lights and lamps is like one who gives eyes / vision
                • one who gives dhamma is like the one who gives the deathless
          • The gift of Dhamma (dhammadāna)
            • Even without speaking, just behaving well, or acting properly is also called “dhammadāna.”
            • sabbadānaṃ dhammadānaṃ jināti, sabbarasaṃ dhammaraso jināti; Sabbaratiṃ dhammarati jināti, taṇhakkhayo sabbadukkhaṃ jināti.
        • dhammacariyā ca
          • Conduct in line with the 10 kusalakammapathas #[[khuddaka exam]]
            • abstention from killing
            • abstention from stealing
            • abstention from sexual misconduct
            • abstention from lying
            • abstention from divisive speech
            • abstention from harsh speech
            • abstention from vain talk
            • non-covetousness
            • non-ill-will
            • right view
      • "ñātakānañca saṅgaho" (supporting relatives)
        • There are two types of ñāti (relatives) #[[khuddaka exam]]
          • Loka-ñāti (secular relatives): blood relatives (vinaya: 7 generations before and after oneself) and close ones.
          • Dhamma-ñāti (clergy relation): pañca sahadhammikas and even those who support them can be included here.
        • 3 Buddhacariya (throughout the fulfillment of the perfections)
          • lokatthacariya (conduct for the benefit of the world)
          • ñātatthacariya (conduct for the benefit of His relatives)
          • buddhatthacariya (the Buddha's conduct for beings)
            • is this only the buddha's conduct for beings or the bodhisatta's conduct for the sake of buddhahood since the beginning? #q🙋🏼‍♂
      • "anavajjāni kammāni" (blameless actions)
        • Vocab: #[[pāḷi vocab (1st year) ]]
          • vajjaṃ (nt.)→fault, blame (s.w. v)
          • anavajja (na + na + vajja ⇒ an + a + vajja) even though it is double negation it still means blameless (avajja)
        • There are two kinds of faults:
          • Loka-vajja (secular or worldly fault or offense): this can be committed by both monks and lay people such as stealing, killing, sexual misconduct, etc. They are necessarily done with unwholesome mind.
          • Paṇṇatti-vajja (fault by regulation): even if lay people do these kinds of faults, it is not wrong. It is only an offense for monks such as eating after noon, digging the earth, wearing robes without marks, etc. These are not necessarily done with unwholesome mind.
        • The difference between anākula-kamma (unentangled action) and anavajja-kamma (blameless action):
          • Anākula-kamma refers to a proper means of livelihood or occupations and it is not concerned with social services.
          • Anavajja-kamma refers to the action mainly associated with welfare of others and social services
        • 4 criteria for blameless work (anavajjakamma) #[[khuddaka exam]]
          • not against the law
          • not against the culture
          • not against morality
          • not against dhamma
  • Khuddhaka Nikāya - Ven. Sumana - Assignment #edited #[[khuddaka exam]]
    • by (Brasil) Ariyañāṇa Bhikkhu
    • Based on the hermit "Akitti" what are the characteristics of the fool and that of the wise?
      • The 5 characteristics of the fool and their counterparts were expressed by the hermit Akitti in the following stanzas uttered as a respons to Sakka's question in Akittijātaka:
        • "anayaṃ nayati dummedho, adhurāyaṃ niyuñjati, dunnayo seyyaso hoti, sammā vutto pakuppati, vinayaṃ so na jānāti, sādhu tassa adassanaṃ."
        • "The deluded fellow leads one to ruin, he enjoins one in reckless ways, he is hard to guide to the good, spoken rightly he gets upset, he does not know discipline, it is good not to see such a one"
        • "nayaṃ nayati medhāvī, adhurāyaṃ na yuñjati, sunayo seyyaso hoti, sammā vutto na kuppati, vinayaṃ so pajānāti, sādhu tena samāgamo"
        • "the wise fellow leads one to what is right, he does not enjoin one in reckless ways, he is easy to guide to the good, spoken rightly he is not upset, he understands discipline, it is good to encounter such a one"
    • Explain how the principles of support (saṅgahavatthu) relate to the four sublime states (brahmavihāra)?
      • The first three saṅgahavatthus of dāna, piyavācā and atthacariyā can be related to the first 3 brahmavihāras of mettā, karuṇā and muditā while the fourth saṅgahavatthu of samānattatā can be related to the fourth brahmavihāra of upekkhā:
      • One may give a gift to a friend out of loving-kindness, medicines to the sick out of compassion or a gift to a friend who was successful in his studies out of muditā. In such ways dāna can be understood to be related to the 3 brahmavihāras of mettā, karuṇā and muditā.
      • One may speak kind words when meeting a dear family member out of loving-kindness, kind words of advice to one facing difficulties out of compassion or words of praise to a donor for his merit out of muditā. In such ways piyavācā can be understood to be related to the 3 brahmavihāras of mettā, karuṇā and muditā.
      • One may establish unvirtuous parents in virtue out of loving-kindness, clean the bedroom of a sick friend out of compassion or prepare the meal of a monk because of rejoicing in his practice. In such ways atthacariyā can be understood to be related to the 3 brahmavihāras of mettā, karuṇā and muditā.
      • A good leader may perform his duties treating people according to their status, with the same stable attitude when facing good or bad fortunes. In such a way samānattatā can be understood to be related to upekkhā brahmavihāra.
    • What are the five factor of well-spoken speech?
      • 5 qualities of well-spoken speech
        • sacca - it should be true
        • atthasañhita - it should be beneficial
        • kāla - it should be utter at the proper time
        • mettacitta - it should be uttered with loving-kindness
        • saṇha - it should be gentle
    • Elucidate why parents are called "brahma, pubbācariya, pubbadeva and āhuneyya"?
      • Parents are possessed of the four brahmavihāra states of mettā, karuṇā, muditā and upekkhā towards their children therefore they are called brahma.
      • Parents are the first ones to teach what should and should not be done, what is good and bad and show their children the world therefore they are called pubbācariya.
      • Parents are those who desire benefits for their children and the first ones their children pay respect to therefore they are called pubbadevatā.
      • Parents are those who provide their children with material and emotional support therefore they are worthy of respect/offerings (āhuneyya )
  • 6th verse #edited
    • "āratī viratī pāpā, majjapānā ca saṃyamo, appamādo ca dhammesu, etaṃ maṅgalamuttamaṃ" Purpose: preparation of the mind (from this verse onwards the focus is spiritual practice) - 3 blessings #[[khuddaka exam]]
      • "āratī viratī pāpā" (abstaining from and avoiding evil)
        • Vocab: #[[pāḷi vocab (1st year) ]]
          • ārati √ram (f.)→2 explanations: (mental) abstinence (from) evil (as complimentary to viratis which is bodily and verbal abstinence); desisting (from) evil that is being done habitually
        • 3 types of virati
          • samādānavirati (avoidance by undertaking): virati in 8 mahākusalas (sometimes, separately) that occurs in 2 occasions
            • when one undertakes precepts
            • when one restrains from breaking them
              • prmtdpn: yā pana sikkhāpadāni samādiyantassavā adhiṭṭhahantassavā yathāsamādinnānivā yathādhiṭṭhitāni vā suṭṭhurakkhāmīti sampatta vatthuṃ apītikkamantassavā uppannā. ayaṃ samādānaviratināma.
              • samādinnasikkhāpadānaṃ pana sikkhāpadasamādāne ca tatuttari ca attano jīvitampi pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati samādānaviratīti veditabbā uttaravaḍḍhamānapabbatavāsīupāsakassa viya
          • sampattavirati (occasional avoidance): viratis in 8 mahākusalas (sometimes, separately) that occurs when one refrains from evil, thinking it is not suitable for one to do so
            • prmtdpn: tattha yā sikkhāpadāni asamādiyitvāvā samādinnānipivā tāni anapekkhitvā kevalaṃ hiri ottappabaleneva sampattaṃ vatthuṃ avītikkamantānaṃ uppannā virati. ayaṃ sampattaviratināma.
            • ayuttaṁ etaṁ amhākaṁ evarūpaṁ kātuṁ (it is innapropriate for me to act in this way) sampattavatthuṁ avītikkamanantānaṁ upajjamānā virati sampattaviratīti veditabbā sīhaḷadīpe cakkanaupāsakassa viya
          • samucchedavirati (avoidance by eradication): viratis in lokuttaramaggas (always, together) that help ñāṇa destroy defilements and the possibility of future misconduct
            • prmtdpn: maggakkhaṇe pana sabbaduccaritānaṃ paccayasamucchedavasena uppannā samucchedaviratināma. sā pana nibbānārammaṇāeva.
            • ariyamaggasampayuttā pana virati samucchedaviratīti veditabbā
            • aka→setughāta
          • note:
            • they also arise in 8 lokuttaraphalacittas as result of magga
              • could they be called paṭipassaddhivirati? #q🙋🏼‍♂
            • what is meant by setughāta?→samucchedavirati (breaking the bridge to unwholesome deeds)
          • IIT - Nissayamuttaka Course
        • pāpa means the factors that lead to the round of suffering / to bad destinations; ten akusalakammapatha / akusalacittas #[[khuddaka exam]]
          • Dhp 165 on pāpa: "attanā hi [attanāva (sī. syā. pī.)] kataṃ pāpaṃ, attanā saṃkilissati, attanā akataṃ pāpaṃ, attanāva visujjhati, suddhī asuddhi paccattaṃ, nāñño aññaṃ [nāññamañño(sī.)] visodhaye"
          • What is the difference between puñña and kusala?
            • they are both the same: "sattatiṁsavidhaṁ puññaṁ" 37 kusalacittas are puñña
            • maybe another source says that puñña refers to lokiyakusala only while kusala emcompasses both lokiya and lokuttara kusala
          • ārati & virati are also called
            • lokapāla (protectors of the world): just like hiri and ottappa
            • devadhamma: since they are factors leading to becoming the three types of deities
      • "majjapānā ca saṁyamo" (abstaining from consuming intoxicants)
        • the verb saṁvuta if used with the ablative case means complete abstention (majjapānā saṁyamo) and if used with locative case it may be complete abstention or partial (indriyesu saṁvuta, bhojane mattaññutā)
        • surāmerayassa cha ādīnavā (6 dangers of intoxicants) #[[khuddaka exam]]
          • "cha khome, gahapatiputta, ādīnavā surāmerayamajjappamādaṭṭhānānuyoge. sandiṭṭhikā dhanajāni (immediate loss of wealth) [dhanañjāni (sī. pī.)],
          • kalahappavaḍḍhanī (increase of quarrels),
          • rogānaṃ āyatanaṃ (susceptibility to disease)
          • akittisañjananī, (bad reputation)
          • kopīnanidaṃsanī, (exposure of private parts)
          • paññāya dubbalikaraṇītveva (weakening of intellect) chaṭṭhaṃ padaṃ bhavati. ime kho, gahapatiputta, cha ādīnavā surāmerayamajjappamādaṭṭhānānuyoge.
      • "appamādo ca dhammesu" (being heedful in performing good deeds)
        • “sati lokasmiṃ jāgaro" (mindfulness is what keeps one awake in the world or the one with mindfulness is the world’s awakened one)”
        • There are three important attributes of heedfulness (appamāda): #[[khuddaka exam]]
          • One recognizes the importance of every moment
            • “khaṇo vo mā upaccagā, khaṇātītā hi socanti" (don’t let the moment pass, for when the chance has passed, people grieve).”
          • One is not intoxicated with youth, health, life, and is constantly vigilant in order to avoid making careless mistakes
          • One is diligent in cultivating good deeds (this is the meaning intended in the maṅgalasutta)
        • The dhamma which relates to appamāda (heedfulness) is impermanence. The Buddha said “handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādetha (Come now, monks, I address you all: ‘Conditioned things fall apart. Accomplish your duties with diligence).’”
        • things we should not be negligent of:
          • Time (ref: samiddhisutta)
          • Youth (ref: maghadevasutta)
          • Health (ref: channovādasutta)
          • Long-life (ref: arakasutta)
          • Spiritual practice
        • “Appamādo amatapadaṃ, pamādo maccuno padaṃ; Appamattā na mīyanti, ye pamattā yathā matā.” (Heedfullness is the way to the Deathless (Nibbāna), negligence is the way to death, Those who are heedfull do not die and those who are negligent are as if already dead)
  • 7th verse #edited
    • "gāravo ca nivāto ca, santuṭṭhi ca kataññutā, kālena dhammassavanaṃ, etaṃ maṅgalamuttamaṃ" Purpose: instilling oneself with basic virtues - 5 blessings #[[khuddaka exam]]
      • "gāravo ca nivāto ca" (respect and humbleness)
        • "gāravo ca" 7 types of respect #[[khuddaka exam]]
          • satthugāravatā (respect for the Teacher)
          • dhammagāravatā (respect for the Dhamma)
          • saṅghagāravatā (respect for the Saṅgha)
          • sikkhāgāravatā (respect for the training)
          • samādhigāravatā (respect for concentration)
          • appamādagāravatā (respect for diligence/heedfulness)
          • paṭisanthāragāravatā (respect for hospitality): welcoming with material things and with the Dhamma
          • "satthugaru dhammagaru, saṅghe ca tibbagāravo, samādhigaru ātāpī, sikkhāya tibbagāravo, appamādagaru bhikkhu, paṭisanthāragāravo, abhabbo parihānāya, nibbānasseva santike"
          • Vocab: #[[pāḷi vocab (1st year) ]]
            • paṭisanthāra √thar (m.)↔friendly reception; kind welcome
          • Respect is a fundamental value that motivates us to discover the good traits in others. Respect is a virtue that is based on how we view and evaluate others
          • one who has respect and comes back to the human state is reborn in a high class
        • "nivāto ca"
          • ni (out) + vāta (blowing (māna))
          • Humility is a virtue that focuses on how we see ourselves. It leads to self-evaluation and to recognizing one's own imperfections and good qualities. One is humble about one's achievements and exhibits deference to others. In this way one benefits from their wisdom and goodness and seeks opportunities to learn from them
          • How is gārava compared to nivāta?→gārava properly evaluates others while nivāta properly evaluates oneself
          • 3 similes for nivāta (humility)
            • one is like a foot-wiping cloth
            • like a bull with cut-off horns
            • like a defanged viper
          • People often measure their self-worth based on several factors, including:
            • family background,
            • wealth,
            • physical appearance,
            • knowledge and experience,
            • rank or position,
            • and the number of followers they have
      • "santuṭṭhī ca kataññutā" (contentment and gratitude)
        • santuṭṭhī ca
          • santuṭṭhi (or santosa) is satisfaction with whatever material things one has. It is further classified into three (or 12): #[[khuddaka exam]]
            • yathālābhasantuṭṭhī (contentment according to one’s gains): one is content with whatever one gets
            • yathābalasantuṭṭhī (contentment according to one’s strength): if one receives requisites that do not fit or do not suit oneself (too big, too small, too heavy...) one exchanges it with another and is content
            • yathāsāruppasantuṭṭhī (contentment according to suitability): suitability in terms of one’s status, quality, and goal of life
              • status: a monk does not wish for something which is not suitable for a monk’s life
              • quality: if one gets something of higher quality one reflects that such requisite is suitable for an elder monk and gives it away
              • goal: even if one gets something which is suitable for oneself but it is more useful for another one is willing to give it up to that person
            • Each of the 3 types of santuṭṭhi can be applied to each of the 4 requisites amounting to 12
            • Vocab: #[[pāḷi vocab (1st year) ]]
              • santuṭṭhi / santosa √tus (f.)↔satisfaction; contentment
              • sāruppa √rūp (vis.)↔(+dat) suitable (for); proper (for); appropriate (for); lit. with same form
        • kataññutā
          • kataññutā (f.)↔gratitude; thankfulness; appreciativeness; lit. knowing what is done state #[[pāḷi vocab (1st year) ]]
          • 2 persons which are very rare in the world (related to gratefulness) #[[khuddaka exam]]
            • dveme, bhikkhave, puggalā dullabhā lokasmiṃ. katame dve? yo ca pubbakārī, yo ca kataññū katavedī. ime kho, bhikkhave, dve puggalā dullabhā lokasmi"nti.
            • pubbakārī - one who takes the initiative in helping others without expectation
            • kataññū katavedī - one who is grateful and repays favors
          • gratitude is of five types (these five types are not mentioned in the Tipiṭaka; they are explained by tradition)
            • Upattiguṇa = gratitude for giving birth or for giving this body and life
            • Upathambhaguṇa = gratitude for bringing up, raising or supporting with food, drink, etc
            • Ārakkhaguṇa = gratitude for protecting or caring such as preventing from dangers, providing for treatments, etc
            • Sāsaguṇa = gratitude for teachings, admonishing, giving advices
            • Piyaguṇa = gratitude for loving and caring
            • Parents usually have these 5, teachers the last 3
          • 2 types of gratitude
            • sāmaññakataññū (general gratitude): gratitude towards one who has done something good to us or to our dear ones
            • sappurisakataññū (virtuous person's gratitude): gratitude towards others for their virtuous actions, regardless of whether or not they have specifically benefited us. This type of gratitude is associated with the practice of listening to the Dhamma (dhammassavanaṁ)
      • "kālena dhammassavanaṁ" (listening to the Dhamma at the proper time)
        • 3 meanings of "kalēna" #[[khuddaka exam]]
          • one listens to the Dhamma #q🙋🏼‍♂
            • when one is overcome by defilements
            • every 5 days
            • whenever one has doubts (questions) about the Dhamma
        • paṭisotagāmī↔one who goes against the stream of sense pleasures
        • of the senses, the eye and ear are more prominent and the objects that strike these doors are more memorable. From the standpoint of indriyasaṁvara these doors should be more restrained. Brahmas only have eyes and ear sensitivity. Of them the eyes are more important.
        • 5 factors of a bad listener:
          • one looks down on the preacher
          • one who is trying to show what one knows
          • finding faults
          • doesnt understand
          • pretending
        • 5 types of listeners
          • sleeping one: because he was a nāga for 500 lives
          • distracted one making lines on the floor: because he was an earthworm for 500 lives
          • shaking the tree picking leaves: because he was a monkey for 500 lives
          • looking at the sky: because he was an astrologer for 500 lives
          • paying attention: because he was a brahmin studying texts for 500 lives attained sotāpanna
        • 5 benefits of listening to the Dhamma #[[suttanta exam ]]
          • assutaṃ suṇāti‒one hears things not heard before
          • sutaṃ pariyodāpeti‒one clarifies things heard
          • kaṅkhaṃ vitarati‒one gets rid of doubt
          • diṭṭhiṃ ujuṃ karoti‒one corrects one's views
          • cittamassa pasīdati‒his mind becomes pleased
  • 8th verse #edited
    • "khantī ca sovacassatā samaṇānañca dassanaṁ, kālena dhammasākacchā, etaṁ maṅgalamuttamaṁ" Purpose: instilling oneself with higher virtues - 4 blessings #[[khuddaka exam]]
      • khanti (patience) #edited
        • adhivāsanakhanti (f.)↔forbearing patience #[[pāḷi vocab (1st year) ]]
        • adhivāsanaṁ (nt.)↔tolerance, endurance (s.w. a) #[[pāḷi vocab (1st year) ]]
        • titikkha (vis.)↔tolerating, enduring (s.w. t) #[[pāḷi vocab (1st year) ]]
        • khama (adj.) √kham↔(+gen) patient (with); forbearing (with); enduring (of); tolerant (of) #[[pāḷi vocab (1st year) ]]
        • How can forbearance be developed? #[[khuddaka exam]]
          • one must desire peace
          • have compassion and loving-kindness for other beings
          • recall examples:
            • hiri and ottappa like Prince Temiya
            • be able to handle afflicting objects like the Venerable Puṇṇa and Kuṇḍalakumāra hermit
            • develop sati and samādhi like the Venerable Lomasanāthathera
        • Some dhammas that support khantī
          • soraccaṁ (nt.) √ram↔kindness; gentleness; compassion; (comm) good conduct; lit. gentle state #[[pāḷi vocab (1st year) ]]
          • vīriya
          • dama / damas (m.)↔taming, restrain, self-control, self-mastery
        • Khantivādī jātaka stanzas ("yo te hatthe...")
          • "yo te hatthe ca pāde ca, kaṇṇanāsañca chedayi, tassa kujjha mahāvīra, mā raṭṭhaṃ vinasā idaṁ" ..."yo me hatthe ca pāde ca, kaṇṇanāsañca chedayi, ciraṃ jīvatu so rājā, na hi kujjhanti mādisā"
        • Dpd 399 on patience: "Akkosaṃ...
          • "Akkosaṁ vadhabandhañca, aduṭṭho yo titikkhati; khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ" (Abuse, killing, imprisonment: they endure these without anger; patience is their powerful army: that’s who I call a brahmin)
        • the sage Sarabhaṅga said:
          • "One bears the speech of a higher-status person out of respect, one bears the speech of someone of equal status to avoid conflict, but it is said that the highest form of forbearance is to bear the speech of a lower-status person, according to the wise"
          • “Having slain anger, one never sorrows; the sages praise the abandoning of contempt. One should endure harsh words from everyone; the good call this the highest patience”
        • Sakka: “When a person endowed with strength patiently endures a weakling, they call that the supreme patience; the weakling must always be patient.”
      • sovacassatā (being easy to admonish)
        • When one is being admonished one does not show anger, speak harshly, or think of one’s own good qualities and the faults of others, but listens with high respect and humility
        • 2 types of suvaca
          • āmisahetusuvaco
          • dhammagāravahetusuvaco
        • there are two types of people in this world (according to suvaca)
          • sovacassatā = being easy to admonish or being obedient such as the Venerable Sāriputta, the Venerable Rāhula, etc.
            • āmisahetu-suvaco = one who is easily admonished due to their interest in profits or material benefits. If he does not get those material benefits, then he is not easy to admonish. The Buddha mentioned that this kind of person is not called “Suvaca” person.
            • dhammagāravahetu-suvaco = one who is easy to admonish because of their respect for the dhamma. This kind of person is called “Suvaca” person
          • dovacassatā = being hard to admonish or being resistant to admonition such as the ascetic Sañjaya, the Venerable Channa, etc.
      • samaṇānañca dassanaṁ (seeing monks)
        • samaṇa means
          • a recluse, one who went forth; samaṇa literally means one who is calm. “Not by a shaven head does a man become a recluse, if he lacks morality and austere practices, and tells lies; how could he who is full of desire and greed be a reluse”; “One who subdued all evil deeds, great or small, because of stopping bad deeds one is said to be a recluse.”
        • 3 types of seeing
          • seeing with eyes: one seeing the calm and peaceful appearance and deportment of a recluse, just as the Venerable Sāriputta sees the Venerable Assaji for the first time and The king Pasenadi Kosala sees the behavior of monks in the Dhammacetiyasutta
          • seeing with mind: one recollects the good qualities of a recluse without really seeing them, but he sees them by hearing and learning, etc.
          • seeing with wisdom: one knows the good qualities of a recluse since he himself practices and has those qualities. In brief, he sees the truth like a recluse
      • kālena dhammasākacchā (timely discussion of the Dhamma)
        • sākacchā (saha > sa + kath + ya > kaccha)
        • kālena (things that should be done from time to time)
          • dhammasavanaṁ
          • dhammasākacchā
          • sammasanā/samathā
          • vipassanā
        • “when you are sitting together, you should do one of two things: discuss the teachings or keep noble silence (dhammī vā kathā ariyo vā tuṇhībhāvo)
        • 3 principles for more beneficial Dhamma discussions with no quarreling
          • discussing about Dhamma: The talk should be within the scope of Dhamma, as outlined in Kathāvatthu 10
          • discussing with Dhamma: Both sides must respect each other; if one is wrong, the other must correct with gentle speech; if one is right, the other must appreciate, and both bodily and verbal actions must be appropriate
          • discussing for Dhamma: Both sides must discuss for the purpose of deepening their understanding of Dhamma, or with the intention to help another understand Dhamma. One must not discuss Dhamma to show off their knowledge or for material gain, among other inappropriate reasons
  • 9th verse #editing
    • "tapo ca brahmacariyañca, ariyasaccāna dassanaṁ, nibbānasacchikiriyā ca, etaṁ maṅgalamuttamaṁ" Purpose: practice for the eradication of defilements - 4 blessings
      • tapo (austerity)
        • tapa↔burning up, heating (the defilements) by indriyasaṁvara and vīriya #[[pāḷi vocab (1st year) ]]
        • yañña↔sacrifice #[[pāḷi vocab (1st year) ]]
        • 4 meanings of tapo
          • indriyasaṁvara (the restraint of the six sense faculties): because of burning up abhijjhā and domanassaṁ (vineyya loke abhijjhādomanassaṁ)
          • viriya (effort): 4 right efforts to burn laziness
          • khanti (forbearance): “Khantī paramaṃ tapo titikkhā"; it is tolerance which is the strength and endurance that makes oneself firm on the way that leads to one's goal
          • adhicittasikkhā (training in higher mind): includes all samādhi bhāvanā
      • brahmacariyañca (holy life)
        • 10 types of brahmacariya + 1 extra
          • dāna (generosity)
          • veyyāvacca (service)
          • pañcasīla (the 5 precepts)
          • appamaññā (4 sublime abodes)
          • sadārasantosa (contentment with one's spouse)
          • methunavirati (abstention from sex)
          • vīriya (effort)
          • uposathaṅga (8 precepts)
          • ariyamagga (Noble Eightfold Path)
          • sāsana (dispensation)
          • samaṇadhamma
        • 4 meanings of brahmacariya according to Maṅgalasuttaṭṭhakatha
          • methunavirati-brahmacariya (practicing holy life by refraining from sexual intercourse)
          • samaṇadhamma-brahmacariya (all practices of monks)
          • sāsana-brahmacariya (the Buddha’s dispensation)
          • magga-brahmacariya (the Noble Eightfol Path)
          • Here in this verse all the first three meanings are taken because the last meaning will be included in the next blessing “seeing the noble truths.” In Maṅgaladīpanī, even Sāsana-brahmacariya is included blessing factor “Subhāsitā ca yā vācā.”
        • 3 levels of practicing the holy life: “Hīnena brahmacariyena, khattiye upapajjati; Majjhimena ca devattaṁ, uttamena visujjhati.” #editing
      • "ariyasaccāna dassanaṁ"
      • "nibbānasacchikiriyā ca" (realization of nibbāna)
        • ni (out, without, finished) and vāna (to blow, to go or taṇhā – craving), therefore it can be translated as the blowing out, extinguishment, quenching, cooling like the extinguishment of a fire, or as without craving, craving-free state, craving-less
        • nibbāna here means arahattaphala which is free from craving and therefore free from the jungle (vana) of the 5 destinations
        • 2 types of nibbāna
          • saupādisesa nibbāna (nibbāna with remaining fuel): upādi is the five aggregates since they are governed by impure actions or are the subject of grasping
          • anupādisesa nibbāna (nibbāna without remaining fuel): refers to parinibbāna
  • 10th verse #editing
    • “phuṭṭhassa lokadhammehi, cittaṃ yassa na kampati; asokaṃ virajaṃ khemaṃ, etaṃ maṅgalamuttamaṃ.” Purpose: The result of practice - 4 blessings
      • phuṭṭhassa lokadhammehi, cittaṁ yassa na kampati (to have the mind which is not shaken by the eight worldly conditions)
        • The noble person’s mind does not shake, waver or tremble by the eight worldly conditions:
          • lābha = gain
          • 5.1.2. Alābha = loss
          • 5.1.3. Yasa = fame
          • 5.1.4. Ayasa = disrepute
          • 5.1.5. Pasaṃsā = praise
          • 5.1.6. Ninda = blame
          • 5.1.7. Sukha = happiness 5.1.8.
          • Dukkha = suffering
      • asokaṁ (to have the mind which is free from sorrow)
      • virajaṁ (to have the mind which is undefiled)
      • khemaṁ (to have the mind which is secure)
  • Concluding verse
    • “Etādisāni katvāna, sabbatthamaparājitā; sabbattha sotthiṃ gacchanti, taṃ tesaṃ maṅgalamuttaman’ti.
    • “Having completed these things, undefeated everywhere; everywhere they go in safety: this is their highest blessing.”