Suttanta - Bhante Devānanda

• suttantadīpanī - part II
  • velāmasuttaṃ (AN)
    • velā
      • shore or boundary (mariyādā), he exceeded all the boundaries of jāti, gotta, rūpa, bhoga, saddhā, paññā
    • velāma (name explanation)
      • one who is not (mā) limited by boundaries (velā) of jāti, gotta, rūpa, bhoga, saddhā, and paññā
    • summary
      • Anāthapiṇḍika, having lost most of his wealth, approaches the Buddha who asks him if he is still offering dāna, to which he replies in the positive, though just sour gruel.
      • a donation, be it of lavish items or simple ones, if done properly with 5 factors, brings about extra good results
        • Pāḷi‒lūkhañcepi...
          • "lūkhañcepi, gahapati, dānaṃ deti paṇītaṃ vā, tañca sakkaccaṃ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṃ deti, āgamanadiṭṭhiko deti. yattha yattha tassa tassa dānassa vipāko nibbattati, uḷārāya bhattabhogāya cittaṃ namati, uḷārāya vatthabhogāya cittaṃ namati, uḷārāya yānabhogāya cittaṃ namati, uḷāresu pañcasu kāmaguṇesu bhogāya cittaṃ namati. yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti. taṃ kissa hetu? evañhetaṃ, gahapati, hoti sakkaccaṃ katānaṃ kammānaṃ vipāko.
      • the bodhisatta, as brahmin Velāma, gave a mahādāna - with thousands of bowls of gold filled with silver, etc - but it was not purified by the recipients - it is then compared to offering a meal to successively higher recipients
        • velāma mahādāna compared to a meal given to an ariya, etc
          • velāma mahādāna < 1 meal to a diṭṭhisampanna (sotāpanna)
          • (velāma mahādāna and) a 100 meals to sotāpannas < 1 meal to a sakadāgāmī
            • 101 sotāpanna = 1 skdgm
          • (velāma dāna, a 100 meals to sotāpannas and) a 100 meals to sakadāgāmīs < 1 meal to an anāgāmī
            • 101 skdgm = 1 angm
          • (velāma dāna, a 100 meals to sotāpannas, a 100 meals to sakadāgāmīs and) a 100 meals to anāgāmīs < 1 meal to an arahat
            • 101 angm = 1 arht
          • (velāma dāna...) a 100 meals to arahats < 1 meal to a paccekabuddha
            • 101 arahats = pckbd
          • (velāma dāna...) a 100 meals to paccekabuddhas < 1 meal to a sammāsambuddha
            • 101 pckbd = 1 ssbd
            • 1 ssbd = 10201 arahats = 1.030.301 angm = 104.060.401 skdgm = 10B 510M 100.501 stpn
          • yo ca buddhappamukhaṃ bhikkhusaṅghaṃ bhojeyya… yo ca cātuddisaṃ saṅghaṃ uddissa vihāraṃ kārāpeyya… yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṃ gaccheyya… yo ca pasannacitto sikkhāpadāni samādiyeyya – pāṇātipātā veramaṇiṃ, adinnādānā veramaṇiṃ, kāmesumicchācārā veramaṇiṃ, musāvādā veramaṇiṃ, surāmerayamajjapamādaṭṭhānā veramaṇiṃ, yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya, yo ca accharāsaṅghātamattampi aniccasaññaṃ bhāveyya, idaṃ tato mahapphalatara"nti.
        • why was velāma's dāna not so fruitful?
          • tasmiṃ kho pana, gahapati, dāne na koci dakkhiṇeyyo ahosi, na taṃ koci dakkhiṇaṃ visodheti‒in that donation there was no dakkhiṇeyya (virtuous recipient), no-one to purify this donation (no one to make this donation greater in yielding highest result)
      • velāma's dāna
        • 84k
          • golden bowls filled with silver
          • silver bowls filled with gold
          • bronze bowls filled with gold
          • adorned elephants, chariots, milk cows, maidens, couches
        • 8B 400M fine pieces of linen, cotton, silk, and wollen cloth
        • and like a river of food and drink
    • vocab: #[[pāḷi vocab (2nd year)]]
      • accharāsaṅghātamatta: [accharāsaṅghāta + matta] nt.↔time it takes to snap the fingers; lit. finger snap measure
      • gaddūhanamattā: [gaddūhana + mattā] fem.↔time it takes to milk a cow; i.e. a short time
      • kaṇājaka: nt.↔congee; sour gruel; rice husk porridge
      • biḷaṅga: masc.↔sour gruel
      • pāti [√pā + ti]↔fem. bowl; dish
      • hemajāla [hema + jāla]↔nt. gold netting; golden webbing
      • āmutta [ā + √muc + ta]↔pp. dressed in; adorned with
      • kuṇḍalā [√kuṇḍ + a + lā]↔fem. ring; earring
      • gonakatthata [gonaka + atthata]↔adj. spread with fleece; (comm) spread with long-haired black cover
      • leyya nt. [√lih + *ya]↔sticky food; lickable food; lit. to be licked or slurped; 2 adj. fit to be licked or sipped
      • peyya [√pā + eyya] nt.↔drink; lit. to be drunk 1.2 adj. drinkable
      • vissandati↔pr. flows out, overflows
  • khadiraṅgārajātakaṁ (khadira aṅgāra)‒summary #[[suttanta exam ]]
    • Brahmadatta, Bārāṇasī, bodhisatta seṭṭhi, 6 dānasālās
      • King Brahmadatta in Bārāṇasī, Bodhisatta in a rich family, at 16 mastered all arts and skills, father passes, he becomes seṭṭhi, six dānasālas: 4 at the four city gates, one in the middle of the city and one near his house gate; virtue and uposatha.
    • paccekabuddha, piṇḍapāta, māra, 2 intentions, pit,
      • Paccekabuddha 7 days in nirodha, approaches bdst while the latter was being offered various tasty foods, bdst stood up, asked one of his servants to bring the Paccekabuddha’s bowl; Māra came and created a pit of embers of (burnt) acacia-wood which is eighty cubits deep; embers were burning as in the hell of Avīci; Māra had two evil intentions: one that the pckbdh should die and that the bodhisatta should not fulfill his donation and therefore his pāramīs;
    • challenge, verse, walking to the pit
      • the bodhisatta questions Māra and boldly challenges him by walking towards the pit to make his donation saying: Kāmaṃ patāmi nirayaṃ, uddhaṃpādo avaṃsiro, Nānariyaṃ karissāmi, handa piṇḍaṃ paṭiggahāti. Willingly I plunge into hell, with feets up headfirst, I shan't commit what is ignoble, come now! do accept this alms;
    • offering, pck flies away to Himālaya, māra leaves disappointed, dhammatalk on lotus
      • large lotuses hold him and their golden pollen glistens around him, he makes the donation, the paccekabuddha flies away to the himālaya followed by his bowl, Māra returns disappointed, the bodhisatta gives a dhammatalk standing on the lotus on the benefits of dāna and sīla
    • vocab: #[[pāḷi vocab (2nd year)]]
      • uddhaṁpādo↔with feets up
      • avaṁsiro↔headfirst
      • handa↔ind. come on!; come now!; well then!
      • khadira masc.↔acacia tree; Acacia catechu
      • aṅgāra masc.↔burning ember; charcoal
  • āmisadāna's benefits
    • benefits for the receiver #edited
      • bhojanasutta (AN - pañcakanipāta) (preferred) #[[suttanta exam ]]
        • (1b) "bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ pañca ṭhānāni deti. katamāni pañca? (1b) āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ deti. (1c) āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā, vaṇṇaṃ datvā vaṇṇassa bhāgī hoti dibbassa vā mānusassa vā, (1d) sukhaṃ datvā sukhassa bhāgī hoti dibbassa vā mānusassa vā, balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā, paṭibhānaṃ datvā paṭibhānassa bhāgī hoti dibbassa vā mānusassa vā. (2) bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ imāni pañca ṭhānāni detī"ti. (1a)"āyudo balado dhīro, vaṇṇado paṭibhānado, sukhassa dātā medhāvī, sukhaṃ so adhigacchati. (3)"āyuṃ datvā balaṃ vaṇṇaṃ, sukhañca paṭibhānakaṃ, dīghāyu yasavā hoti, yattha yatthūpapajjatī"ti. sattamaṃ
        • mem aid: āyu, vaṇṇa, sukha, bala + paṭibhāna; 14253, 14235
        • paṭibhāna
          • comm: "paṭibhāna"nti hi ñāṇampi vuccati, ñāṇassa upaṭṭhitavacanampi. - paṭibhāna means knowledge itself as well as the speech that establishes knowledge - 2 types of paṭibhāna
            • yuttapaṭibhāṇa: tattha atthayuttaṃ kāraṇayuttaṃ paṭibhānamassāti yuttapaṭibhāno. - there, paṭibhāna should be connected with meaning/benefit/welfare, connected with a reason/cause, this is yuttapaṭibhāna
            • muttapaṭibhāṇa: pucchitānantarameva sīghaṃ byākātuṃ asamatthatāya no muttapaṭibhānaṃ assāti no muttapaṭibhāno. - muttapaṭibhāna should be answeing quickly right after being questioned without the inability (?)
        • vocab: #[[pāḷi vocab (2nd year)]]
          • asamatthatā↔fem. inability; incapability ✗
          • pucchitānantarameva↔right after being questioned
          • yasavā - "dīghāyu yasavā hoti, yattha yatthūpapajjatī" - yasavant (yasas + vant)↔adj. famous; renowned; lit. having fame quality
          • paṭibhānakaṃ - "āyuṃ datvā balaṃ vaṇṇaṃ, sukhañca paṭibhānakaṃ" - paṭibhānaka [pati + √bhaṇ + a + ka]↔nt. eloquence; wit; ingenuity; lit. speaking back
          • dātā - "sukhassa dātā medhāvī, sukhaṃ so adhigacchati" - dātar (√dā + tar)↔masc. (+gen) giver; donor; bestower (of)
          • bhāgī - "āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā, vaṇṇaṃ datvā vaṇṇassa bhāgī hoti dibbassa vā mānusassa vā, sukhaṃ datvā sukhassa bhāgī hoti dibbassa vā" - bhāgī [√bhaj + ī]↔masc. (+gen) shareholder; who shares (in); who partakes (in)
          • paṭibhānaṃ - "āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ deti" - paṭibhāna [pati + √bhaṇ + a]↔nt. eloquence; wit; ingenuity; quick response; lit. speaking back
          • ṭhānāni - "bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ pañca ṭhānāni deti" - ṭhāna [√ṭhā + ana]↔nt. (physical) place; lit. standing; condition; state
      • kiṃdadasutta (SN) #[[suttanta exam ]]
        • (1d) kiṃdado balado hoti – kiṃdado hoti vaṇṇado Kiṃdado sukhado hoti – kiṃdado hoti cakkhudo Ko ca sabbadado hoti – taṃ me akkhāhi pucchito. (1c) Annado balado hoti – vatthado hoti vaṇṇado Yānado sukhado hoti – dīpado hoti cakkhudo. (2) So ca sabbadado hoti – yo dadāti upassayaṃ Amataṃ dado ca so hoti – yo dhammamanusāsati.
        • “One who gives food gives physical strength ...clothes gives complexion. ...vehicles, slippers, walking sticks, umbrellas, and also makes roads, bridges, and boats for travellers offers comfort. ...lamps and lights gives eyesight (is similar to giving eyes). ...lodgings offers physical strength, complexion, comfort and eyesight ...teaches the noble Dhamma gives deathlessness, Nibbāna.”
    • benefits for the donor
      • compilation of 8 benefits of a donor according to sīhasenāpatisutta (AN, 5), dānānisaṁsasutta and nidhikaṇḍasutta #[[suttanta exam ]]
        • i. dāyako dānapati bahuno janassa piyo hoti manāpo - a donor is dear and pleasant to many people
        • ii. dāyakaṁ dānapatiṁ santo sappurisā bhajanti – good men associate a donor
          • why is that?
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        • iii. dāyakassa dānapatissa kalyāṇo kittisaddo abbhuggacchati – a donor's favourable repute spreads about
        • iv. dāyako dānapati gihidhammā anapagato hoti – a donor usually has unbroken five precepts #editing
          • why does the dāyaka not break the preceps?
            • because a donor associates the virtuous, is taught the truths, understands kammic laws, undertakes sīla and makes a habit of it
            • (dānānisaṁsasutta) Dadamāno piyo hoti – sataṃ Dhammaṃ anukkamaṃ Santo naṃ sadā bhajanti – saññatā brahmacārayo. Te tassa Dhammaṃ desenti – sabbadukkhāpanūdanaṃ Yaṃ so Dhammaṃ idhaññāya – parinibbāti anāsavo. The one who is giving is dear, one does not overstep virtuous states the virtuous always associate one, self-tamed and chaste, To him they expound the truth that dispels all sufferings, having understood such truth he, without taints, is fully extinguished
            • subhūtisuttaṁ
              • Bh. Subhūti and Saddha approach the Buddha and being introduced Saddha, He wonders if Saddha possesses the manifestations of faith, Subhūti requests and He explains the saddhāpadāna (the manifestations of faith) (in brief): "idha, subhūti, bhikkhu sīlavā...bahussuto...kalyāṇamitto...suvaco...dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ...dhammakāmo... āraddhavīriyo...catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī...pubbenivāsaṃ anussarati...dibbena cakkhunā satte passati...āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati 44
              • vocab: #[[pāḷi vocab (2nd year)]]
                • kacci↔1: ind. I hope; I trust; I wonder 2: ind. I doubt; I suspect
                • sutasannicaya:↔adj. who stores up learning; who accumulates knowledge
                • abhivadati [abhi + √vad + a + ti]↔1: pr. (+acc) welcomes; is hospitable (to) 2: pr. (+acc) proclaims; preaches; declares; announces 3: pr. (+acc) affirms
                • kalyāṇasahāya↔adj. with good companions; having good friends
                • kalyāṇasampavaṅko→one who listens, is obedient to kalyāṇamittas
                • sovacassakaraṇa↔adj. which make one easy to talk to; which cause compliance; lit. making easy to talk to state
                • khama [√kham + a]↔1: adj. (+gen) patient (with); forbearing (with); enduring (of); tolerant (of) 2: adj. (+inf or +loc) fit (for); capable (of); suitable (for)
                • padakkhiṇaggāhī↔adj. who understands correctly; who grasps in the right way; lit. grasping with the right hand
                • dakkha [√dakkh + a]↔adj. expert; skilled; able; adroit
                • analasa↔adj. active; energetic; industrious; not lazy; lit. not inactive
                • tatrupāya [tatra + upāya]↔adj. relevant to that; related to that; pertinent to that; suitable for that; lit. there means
                • piyasamudāhāra [piya + samudāhāra]↔: adj. lovely to talk to; a delight to speak to
                • samudāhāra m.↔conversation, discussion; pronunciation, delivery, way of expressing
                • uḷārapāmojja↔: adj. (+loc) experiencing great happiness (from); full of joy (in)
                • nikāmalābhī↔adj. who easily gets; who gains at will; lit. gaining one’s desire
                • akicchalābhī [na + kiccha + lābhī]↔adj. who gains without difficulty; obtaining easily
                • akasiralābhī [na + kasira + lābhī]↔adj. who gains without trouble; obtaining without difficulty; (comm) who gains abundantly
                • kasira [√kas + ira]↔adj. difficult; miserable; tough 2 nt. trouble; pain; difficulty
        • vi. dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati – a donor is reborn in a blissful abode after death
          • quote kimdadasutta
        • v. dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto – whenever a donor approaches an assembly of brahmins or householders or recluses, he approaches confidently without timidity or diffidence
        • according to nidhikaṇḍasutta
          • vii. dāna can be a supporting condition to attain all types of mundane happiness such as beauty, sweet voice, dominance, lordship, regional monarchy, universal monarchy and so on
          • viii. dāna can be a supporting condition to attain all types of spiritual and supramundane attainments such as three types of wisdom, four types of discriminating knowledges, three types of liberations, chief disciples-hood, Paccekabuddha-hood, Sammāsambuddha-hood, attainment of Nibbāna and so on
            • this sutta shows how dāna can bring about the attainment of Nibbāna
            • H O M E 🏡
        • mem aid: piyo, sappurisā, kittisaddo, gihidhammā, parisa, sagga, mundane happiness, spiritual attainments
      • suttas that illustrate the benefits of āmisa dāna to the donor
        • sīhasenāpatisutta (AN, 7N) #edited #[[suttanta exam ]]
          • Sīha, the general, approaches the Buddha and asks for directly visible fruits of charity by asking questions, the Buddha compares one man (eko puriso assaddho maccharī kadariyo paribhāsako) with another (eko puriso saddho dānapati anuppadānarato) and Sīha concludes the following: arahants would have compassion for, would approach, accepts gifts from, preach the dhamma to a donor over a non-donor a donor's favourable repute would spread, he would approach assemblies without timidity, and would go to heaven after death
          • Pāḷi‒yo ca kho so, bhante,...
            • “Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ anukampantā anukampeyyuṃ … taṃyeva arahanto upasaṅkameyyuṃ … paṭhamaṃ tasseva upasaṅkamantā arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ … tasseva arahanto paṭhamaṃ Dhammaṃ desentā deseyyuṃ”.
            • When good men such noble disciples associate the donor frequently, they preach the noble Dhamma that can eradicate all sorts of suffering. Having listened to that Dhamma, the donor will eradicate all defilements and get liberated from all types of sufferings.
        • sīhasenāpatisutta (AN 5N) #[[suttanta exam ]]
          • Sīha, the general, approaches the Buddha and asks for directly visible fruits of charity; The Buddha shows 5: a donor is dear to many, the virtuous associate him, his favorable repute spreads, he approaches assemblies without timidity and is born in heaven Sīha agrees the Buddha utters 3 verses in conclusion
            • dadaṃ piyo hoti bhajanti naṃ bahū, giving, you’re loved and befriended by many people. kittiñca pappoti yaso ca vaḍḍhati; you get a good reputation, and your fame grows. amaṅkubhūto parisaṃ vigāhati, a generous man enters an assembly visārado hoti naro amaccharī. bold and assured. tasmā hi dānāni dadanti paṇḍitā, so an astute person, seeking happiness, would give gifts, vineyya maccheramalaṃ sukhesino having driven out the stain of stinginess. te dīgharattaṃ tidive patiṭṭhitā, they live long in the heaven of the three and thirty devānaṃ sahabyagatā ramanti te. they rejoice in the company of devas. katāvakāsā katakusalā ito cutā, from here they pass, having created opportunities, having done good sayaṃpabhā anuvicaranti nandanaṃ; they wander radiant in the garden of delight. te tattha nandanti ramanti modare, there they delight, rejoice, and enjoy themselves, samappitā kāmaguṇehi pañcahi; provided with the five kinds of sensual stimulation. katvāna vākyaṃ asitassa tādino, doing what the unattached, the poised one says, ramanti sagge sugatassa sāvakā”ti. disciples of the holy one rejoice in heaven.”
          • explain samparāyika vipāka according to sīhasenāpatisutta
        • dānānisaṃsasutta (AN, 5) - 5 benefits of dāna #edited #[[suttanta exam ]]
          • Pañcime, bhikkhave, dāne ānisaṃsā. Katame pañca? Bahuno janassa piyo hoti manāpo, santo sappurisā bhajanti, kalyāṇo kittisaddo abbhuggacchati, gihidhammā anapagato hoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca dāne ānisaṃsā’ti. Dadamāno piyo hoti – sataṃ Dhammaṃ anukkamaṃ Santo naṃ sadā bhajanti – saññatā brahmacārayo. Te tassa Dhammaṃ desenti – sabbadukkhāpanūdanaṃ Yaṃ so Dhammaṃ idhaññāya – parinibbāti anāsavo. The one who is giving is dear, one does not overstep virtuous states the virtuous always associate one, self-tamed and chaste, To him they expound the truth that dispels all sufferings, having understood such truth he, without taints, is fully extinguished
            • these are ubhayatthasaṅgahagāthās since they add meaning as well as summarize what was said
        • nidhikaṇḍasutta
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    • benefits for the others
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      • IIT - Nissayamuttaka Course
      • which beings get immediate benefits when rejoicing in merits dedicated to them? #[[suttanta exam ]]
        • specific:
          • paradattūpajīvīpeta, vemānikapetas, vinipātika-asuras and even some devas can accrue results in the same life by rejoicing in the sharing of merits specifically for them
        • not specific:
          • if merits are shared in a general way, such immediate results will not be obtained, but the beings who rejoice in them will gain merits that will help them in the saṃsāra
        • note:
          • (prmtdpn) Attanā katassa yassakassaci puññassa parehi sādhāraṇakaraṇaṃ pattidānaṃ nāma. Parehi dinnāya pattiyā anumodanaṃ attamanatāpavedanaṃ pattānumodanaṃ nāma. Adinnassa puññassa anumodanaṃ pana anumodanameva hoti. Na pattānumodanaṃ. Pattiyā eva abhāvato. Pattica duvidhā uddisikā anuddisikāti. Tattha attānaṃ uddisikaṃ anumodantasseva diṭṭhaDhammavedanīyaṃ jātanti veditabbaṃ. Idaṃ pana dvayaṃ dānapuññesueva visesato pākaṭaṃ. Tañhi uddisakaṃ katvā devatānaṃ vā paradattupajīvipetānaṃ vā vemānikapetānaṃ vā vinipātikāsurānaṃ vā dinnaṃ anumoditañca tesaṃ taṅkhaṇe eva diṭṭhaDhammavedanīyaṃ jātanti. (Prd. 236).
      • related suttas:
        • tirokuṭṭasutta:
          • Te ca tattha samāgantvā...tumhehi puññaṃ pasutaṃ anappakanti.
        • jāṇussoṇīsutta (AN 10) #[[suttanta exam ]]
          • summary
            • the brahmin Jāṇussoṇi approaches the Buddha and says that they brahmins give dānas ‘idaṃ dānaṃ petānaṃ ñātisālohitānaṃ upakappatu, idaṃ dānaṃ petā ñātisālohitā paribhuñjantu" and asks if the dāna reaches the petas or not; Buddha says that in ṭhāna, it does, but not in aṭṭhāna; he asks for clarification; Buddha explains that niraya, tiracchānagata, manussa, and deva are aṭṭhāna and do not get the dāna; petivisaya is ṭhāna and they subsist on their own food or on what is offered here; the brahmin asks who makes use of that donation if the relative is not a peta; Buddha answers that other relatives in that realm make use of it; the brahmin asks what happens if there are no relatives there; Buddha says it is impossible and that the donor has his merit anyways; he asks if that is true even in aṭṭhāna; Buddha consents; and explains: those who break the 10 akusalakammapatha, but make dāna are reborn as elephants, horses, cattle, or dogs, but there have plenty of food, drink, adornments, etc those who follow 10 kusalakammapatha and make dāna are reborn as humans or devas and there have plenty of food, drink, adornments, etc so, giving is never without fruit
          • yo pettivesayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṃ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā, tena so tattha yāpeti, tena so tattha tiṭṭhati.
          • IIT - Nissayamuttaka Course
        • uṭṭhānaphalasuttaṃ
          • 134. catutthe uṭṭhānavīriyeneva divasaṃ vītināmetvā tassa nissandaphalamattaṃ kiñcideva labhitvā jīvikaṃ kappeti, taṃ pana uṭṭhānaṃ āgamma kiñci puññaphalaṃ nappaṭilabhati, ayaṃ uṭṭhānaphalūpajīvī na kammaphalūpajīvī nāma. cātumahārājike pana deve ādiṃ katvā sabbepi devā uṭṭhānavīriyena vinā puññaphalasseva upajīvanato kammaphalūpajīvino na uṭṭhānaphalūpajīvino nāma. rājarājamahāmattādayo uṭṭhānaphalūpajīvino ca kammaphalūpajīvino ca. nerayikasattā neva uṭṭhānaphalūpajīvino na kammaphalūpajīvino. imasmiṃ sutte puññaphalameva kammaphalanti adhippetaṃ, tañca tesaṃ natthi.
          • kammaphalūpajīvī↔beings that only depend on kamma, hell beings
          • puññaphalūpajīvī↔those who live depending on their puñña: tiracchāna, heavenly beings
          • uṭṭhānaphalūpajīvī↔those who can increease their happiness with effort: humans
          • humans are puññā- and uṭṭhāna- phalūpajīvī
          • "cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. katame cattāro? uṭṭhānaphalūpajīvī na kammaphalūpajīvī, kammaphalūpajīvī na uṭṭhānaphalūpajīvī, uṭṭhānaphalūpajīvī ceva kammaphalūpajīvī ca, neva uṭṭhānaphalūpajīvī na kammaphalūpajīvī – ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi"nti . catutthaṃ.
        • cātumasuttaṃ
          • atha kho bhagavā bhikkhū āmantesi – "cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. katamāni cattāri? ūmibhayaṃ , kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ – imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni. evameva kho, bhikkhave, cattārimāni...
  • macchariya (essay topic) #[[suttanta exam ]]
    • maccharisutta
      • summary
        • many satullapakāyikā devās visit the Buddha; one by one, 4 devas recite a verse about stinginess and giving; they ask for approaval; the Buddha approves and adds another verse; one deva asks for the meaning; Buddha explains
      • gāthā of the second deva‒yasseva bhīto...
        • "yasseva bhīto na dadāti maccharī to whomever, due to fear, does not give and is a miser tadevādadato bhayaṃ the fear of that very giving (?) jighacchā ca pipāsā ca, hunger and thirst yassa bhāyati maccharī to whoever is a miser and afraid tameva bālaṃ phusati, that itself touches the fool asmiṃ loke paramhi ca. in this and in the next world "tasmā vineyya maccheraṃ, therefore, remove the stinginess dajjā dānaṃ malābhibhū, one who overcame the stain should give gifts puññāni paralokasmiṃ, in the next world, merits patiṭṭhā honti pāṇina"nti. support beings
          • why does what the miser fears happen to him?
            • tameva bālaṃ phusatīti taṃyeva bālaṃ idhalokaparalokesu jighacchā ca pipāsā ca phusati anubandhati na vijahati.
            • attachment and fear of giving ⇒ not giving ⇒ habit of not giving ⇒ duggati, hunger, thirst, poverty, etc
          • how can one use this principle to encourage others in giving?
            • nobody wants hunger, thirst, lack of essential necessities, protection, health, etc. These good things are result of good actions including charity; therefore, one should reflect wisely on the disadvantages of not giving and the advantages of giving, and overcome attachment and stinginess; gradually develop a habit of giving and create a wholesome momentum (upanissaya) for future prosperity and attainments
      • why does the Buddha say that a 100k people making 1k donations isn't worth a fraction of a donation made by a person living righteously?
        • dadanti heke visame niviṭṭhā, some give based on immorality chetvā vadhitvā atha socayitvā after injuring, killing, and tormenting. sā dakkhiṇā assumukhā sadaṇḍā, such an offering—tearful, violent— samena dinnassa na agghameti. in no way equals the value of a moral person’s gift. evaṃ sataṃ sahassānaṃ sahassayāginaṃ, that’s how it is that a hundred thousand people making a thousand sacrifices kalampi nāgghanti tathāvidhassa te”ti. isn’t worth a fraction of what’s offered by such a person.”
      • vocab: #[[pāḷi vocab (2nd year)]]
        • satullapakāyika [sata + ullapa + kāyika]↔adj. belonging to the host of one hundred laudatory (heavenly beings)
    • 2 characteristics
      • attano sampattīnaṃ (one's own fortune) parehi (with others) sādhāraṇabhāvāsahanalakkhaṇaṃ (the characteristic of not enduring sharing with others) cittassa pabhassarabhāvadūsakānaṃ (that corrupts the luminous state of the mind) upakkilesabhūtānaṃ kaṇhadhammānaṃ aññataraṃ (one of the dark states) maccheramalaṃ. "Avarice is one of the defiling dark states (kaṇhadhammā) that corrupt the luminous nature of the mind and is characterized by the inability to share one's wealth with others."
      • attano sampatti gūhanalakkhaṇaṁ...
    • maccheramala #[[suttanta exam ]]
      • 2 meanings of maccheramala
        • macceraṃ yeva malaṃ maccheramalaṃ‒ stinginess indeed is the stain of the mind
        • maccheraṃ ca malaṃ ca maccheramalaṃ‒ stinginess and stains (other defilements that pollute the mind and diminish its brightness)
      • how do other defilements (mala) obstruct donation?
        • lobha: attachment to the objects prevents giving them up
        • dosa: anger for others prevents one from giving things to them
        • issā: jealousy of someone prevent one from giving things to them since such gain is a type of success
        • moha: ignorance about the dangers of macchariya and benefits of dāna obstruct donation (see dānasutta)
          • IIT - Nissayamuttaka Course
    • opposed to
      • dāna; dānābhirati
      • "maccheraṁ dadato malaṁ"
    • passage of dānasutta (itivuttaka)‒Yasmā ca kho, bhikkhave, sattā... #[[suttanta exam ]]
      • Yasmā ca kho, bhikkhave, sattā na evaṃ jānanti (because beings do not know thus) dānasaṃvibhāgassa vipākaṃ (the result of giving and sharing) yathāhaṃ jānāmi (as I know), tasmā (due to that) adatvā bhuñjanti (without giving, they eat). maccheramalañca nesaṃ cittaṃ pariyādāya tiṭṭhati (the stain of stinginess fills their minds and remains).
    • what is the cause of macchariya?
      • because of not knowing the benefits of giving and sharing (knowledge about kamma & vipāka)
      • because beings naturally tend to enjoy sense objects and become attached to them
    • story of Macchariyakosiya‒summary #[[suttanta exam ]]
      • rich man named Kosiya who was a miser living in Sakkara, near Rājagaha; once his wife was making cakes in the upper storey of their mansion for no one to see; Buddha saw they could attain sotāpatti and sent Mahāmoggallāna; he went and stood at the window; Kosiya sent him away; he remained; Kosiya ordered a small cake for the V; the cake became big; trying to take one from the basket, it wouldn't come out; he offered the whole basket; he gave a talk on dāna and told them the Buddha was expecting them; the V. took them with iddhi to the monastery; they offered the cakes to the Buddha and 500 monks; Buddha gave a talk on charity and both became sotāpannas
    • does not giving always signifies the presence of macchariya?
      • no, if it is not a suitable or allowable request, such as Udāyi's to Upalavaṇṇāttherī for her lower robe
    • notes:
      • atha vā yathāvuttamaccherañceva aññampi dānantarāyakaraṃ issālobhadosādimalañca nesaṃ sattānaṃ cittaṃ yathā dānacetanā na pavattati, na vā suparisuddhā hoti
        • "Alternatively, both the aforementioned avarice and other defilements such as jealousy, greed, and malice that obstruct giving should not seize their minds, preventing the intention to give from arising or being pure."
      • evaṃ pariyādāya parito gahetvā abhibhavitvā na tiṭṭheyya.
        • "Thus, these defilements should not completely surround, seize, and overpower their minds."
    • asahana↔nt. non-endurance ✗ #[[pāḷi vocab (2nd year)]]
  • dānābhirati #[[suttanta exam ]]
    • what it is→delight in habitual generosity
    • beings tend to delight in keeping their belongings and develop macchariya; reflecting on the dangers of macchariya and benefits of dāna, the wise ones engage in dāna; the dāna brings joy and they become used to it by doing it regularly and it becomes a disposition
      • delight in objects ⇒ attachment ⇒ macchariya
    • dānajjhāsaya↔disposition to giving
      • bodhisatta's gāthā in Vessantara's life
        • (cariyapiṭaka) "dadāmi na vikampāmi, yaṃ maṃ yācanti brāhmaṇā, santaṃ nappaṭigūhāmi, dāne me ramate mano"ti
        • (vessantarajātaka) "dadāmi na vikampāmi, yaṃ maṃ yācasi brāhmaṇa, santaṃ nappaṭiguyhāmi, dāne me ramatī mano".
    • 5 terms often associated with dānābhirata puggala
      • muttacāgoti vissaṭṭhacāgo‒one who offers things without harboring any expectations towards the offered item (nirapekkha)
        • Yo kiñci dentopi sāpekkhova deti, so muttacāgo na hoti, ayaṃ pana na evanti "muttacāgo"ti vuttaṃ. Vissaṭṭhacāgoti nirapekkhapariccāgoti attho. (Vsm-ṭ. I. 283).
      • payatapāṇīti parisuddhahattho‒one with "clean hands" in the sense of always ready to donate (like one who often kills is called bloody handed)
        • Sakkaccaṃ sahatthā deyyadhammaṃ dātuṃ sadā dhotahatthoyevāti vuttaṃhoti. (Vsm. I. 217). Yathā pāṇātipātabahulo puggalo "lohitapāṇī"ti vuccati, evaṃ dānabahulo puggalo "payatapāṇī"ti vuttoti dassento "dātuṃ sadā dhotahatthoyevā"ti āha. Tattha sadāti niccaṃ, abhiṇhanti attho. (Vsm-ṭ. I. 283).
      • vossaggarata: one who finds joy in giving up possessions by consistently donating items to others
        • Vossaggaratoti vossajjanaṃ vossaggo, pariccāgoti attho. Tasmiṃ vossagge satatābhiyogavasena ratoti vossaggarato. (Vsm. I. 217).
        • Pariccāgoti deyyadhammapariccāgoti adhikārato viññāyati. (Vsm-ṭ. I. 283).
      • yācayoga:
        • one from whom it is suitable to ask for something (because they do not disappoint the asker)‒"yācane yogo yācayogo."
        • Yācayogoti yaṃ yaṃ pare yācanti, tassa tassa dānato yācanayogoti attho. Yājayogotipi pāṭho. Yajanasaṅkhātena yājena yuttoti attho. (Vsm. I. 217). Yaṃ yaṃ deyyadhammaṃ pare yācanakā. Yācane yogo yācanayogo, parehiyācituṃ yuttoti attho. Yājena yuttoti dānena yutto sadā pariccajanato. (Vsm-ṭ. I.283).
        • one who is consistently involved in donating‒ "yājena yutto yācayogo".
      • dānasaṃvibhāgarata: one who delights in giving and sharing
        • Dānasaṃvibhāgaratoti dāne ca saṃvibhāge ca rato. Ahañhi dānañca demi, attanā paribhuñjitabbatopi ca saṃvibhāgaṃ karomi, ettheva casmi ubhaye ratoti evaṃ anussaratīti attho. (Vsm. I. 217). Ubhayeti yathāvutte dāne, saṃvibhāge ca rato abhirato. (Vsm-ṭ. I. 283).
      • note:
        • ariyas have fully eradicated macchariya and always delight in donations, what makes them naturally possess the aforementioned characteristics
        • tiṭhānasuttaṃ (tikanipāta)
          • 42. "tīhi, bhikkhave, ṭhānehi saddho pasanno veditabbo. katamehi tīhi? sīlavantānaṃ dassanakāmo hoti, saddhammaṃ sotukāmo hoti, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. imehi kho, bhikkhave, tīhi ṭhānehi saddho pasanno veditabbo"."dassanakāmo sīlavataṃ, saddhammaṃ sotumicchati,vinaye maccheramalaṃ, sa ve saddhoti vuccatī"ti. dutiyaṃ
    • ūṇapañcabandhanasikkhāpada's background
      • IIT - Nissayamuttaka Course
    • explain the same phenomena of a sotāpanna delighting in dāna based on wisdom‒refer to dānasutta
      • wisdom about kammavipāka strongly suppresses macchariya
      • if being knew the results of dāna and saṁvibhāga like the Buddha knows, they would not partake of things without giving and sharing
      • IIT - Nissayamuttaka Course
    • vocab: #[[pāḷi vocab (2nd year)]]
      • payata [pa + √yam + ta] ✓↔adj. generous; liberal; open; lit. stretched out
      • vossagga [vi + ava + √sajj + a]↔masc. generosity; donation; giving; lit. relinquishment 2 masc. complete relinquishment; release; letting go; giving (v)
  • kadariyatā (essay topic) #[[suttanta exam ]]
    • thaddhamacchariyalakkhaṇā kadariyatā - kadariyatā has the characteristic of obdurate stinginess; it dislikes others making donations and cannot tolerate someone else benefitting from requisites possessed by someone else
    • Kadariyo’ti thaddhamaccharī, yo pare paresaṃ dente aññaṃ vā puññaṃ karonte vāreti, tassetaṃ adhivacanaṃ.
    • kadariyo‒definition (basedo on ariya)
      • Ariyo vuccati satto (ariya is a name for being), kucchito (despicable) ariyo kadariyo (a despicable being is kadariya). Yassa dhammassa vasena so "kadariyo"ti vuccati (of whatever thing one is called miser), so dhammo kadariyatā (that thing is miserliness), macchariyaṃ. (D-ṭ. III. 134).
      • – a despicable being120 – who is harmful to others.
      • Such an individual typically refrains from advising others to make donations and actively prevents others from giving. In doing so, the kadariya person harms three parties: the donor, the receiver, and themselves. By obstructing a donation, the donor loses the opportunity to perform a meritorious deed and the recipient get deprived of a potential gain. Furthermore, by discouraging others from making donations, the kadariya person undermines their own moral goodness.
      • Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko. Katamesaṃ tiṇṇaṃ? Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.121
    • sukadariyatā→sukadariyatāti suṭṭhu kadariyatā thaddhamacchariyabhāvo.
    • how does kadariyatā differ from normal macchariya?
      • macchariya dislikes other benefitting from one's own properties and prevents one's own donations
      • kadariyatā dislikes others benefitting from other's properties and prevents other's donations
    • how does kadariyatā affect a resultant peta life?
      • (petavatthu-a) due to kadariyatā in their akusalakamma, their relatives and friends will not remember and share mertis with them, so they won't have the chance to rejoice in merits
        • na tesaṁ koci sarati, sattānaṁ kammapaccayā
          • Na tesaṃ koci sarati sattānanti tesaṃ pettivisaye uppannānaṃ sattānaṃ koci mātā vā pitā vā putto vā nattā vā na sarati. Kiṃ kāraṇā? Kammapaccayāti, attanā katassa adāna dānapaṭisedhanādibhedassa kadariyakammassa kāraṇabhāvato. Tañhi kammaṃ tesaṃ ñātīnaṃ sarituṃ na deti.
    • a person with kadariyatā creates 3 antarāyas / pāripanthas
      • puññantarāyakaro: the donor's merit is obstructed
      • lābhantarāyakaro: the recipient's gain is obstructed
      • attā khato ca hoti upahato: and he harms himself (see the effects in peta lives)
      • (vacchagottasuttaṁ) yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko. katamesaṃ tiṇṇaṃ? dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca. yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.
    • antidote for kadariyatā
      • dānābhirati and dānānumodanā
      • Na ve kadariyā devalokaṃ vajanti Bālā have nappasaṃsanti dānaṃ Dhīro ca dānaṃ anumodamāno Teneva so hoti sukhī parattha
  • dānānumodanā #edited #[[suttanta exam ]]
    • 2 types
      • dānapattānumodanā: rejoicing in donations made by others of which the merits were dedicated to oneself - often done by paradattūpajīvī petas
      • dānānumodanā: rejoicing in donations made by others of which the merits were not dedicated to oneself
        • Parehi dinnāya pattiyā anumodanaṃ attamanatāpavedanaṃ pattā numodanaṃnāma. Adinnassa puññassa anumodanaṃ pana anumodanameva hoti. Na pattānumodanaṃ. Pattiyāeva abhāvato. (Prd. 236)
        • what about rejoicing in one's own dāna as in cāgānussati? #q🙋🏼‍♂
    • examples of the greatness of dānānumodanā
      • kāladānasutta: Ye tattha anumodanti, veyyāvaccaṃ karonti vā, Na tena dakkhiṇā ūnā, tepi puññassa bhāgino.
      • A poor lady rejoiced in Visākhā's offering of 270M to the Pubbārāma as it if were here own and was born in the Nimmānarati devaloka - even as Visākhā herself was reborn in the Tusitadevaloka
      • Minister Juṇha rejoiced in the asadisadāna and was reborn in sagga
      • Na ve kadariyā devalokaṃ vajanti Bālā have nappasaṃsanti dānaṃ Dhīro ca dānaṃ anumodamāno Teneva so hoti sukhī parattha (dmp) A kadariya person never goes to the divine realms. A fool never praises donations. A wise person rejoicing in donations, enjoys divine pleasures due to his rejoice
    • extra notes:
      • imaṁ (bhikkhaṁ) bhikkhusaṅghassa dema
      • matakavatthaṁ: cloth used for covering the dead or the coffin
      • vacchagottasutta (AN III): recommended reading
  • manomayadāna and addhamanomayadāna #[[suttanta exam ]]
    • IIT - Nissayamuttaka Course
    • manomayadāna↔a dāna made only mentally‒the mere arousing of the dānacittuppāda without an actual deyyadhamma or paṭiggāhaka #[[suttanta exam ]]
    • manomayadāna of the universal monarch Tilokavijaya (apadāna)‒summary #[[suttanta exam ]]
      • Bodhisatta imagined gathering all treasure of the 10k world systems, built a palace with thousands of decorated rooms, ceilings, floors, with lavish seats and beds, etc then all englightened ones come, accept robes, food, bowls, medicines, etc spending time on the palace fruitfully, etc - finally, he shared his merit with all beings:
      • Yaṃ kiñci kusalaṃ kammaṃ – kattabbaṃ kiriyaṃ mama Kāyena vācā manasā – tidase sukataṃ kataṃ. Ye sattā saññino atthi – ye ca sattā asaññino Kataṃ puññaphalaṃ mayhaṃ – sabbe bhāgī bhavantu te. Yesaṃ kataṃ suviditaṃ – dinnaṃ puññaphalaṃ mayā Ye ca tattha na jānanti – devā gantvā nivedayuṃ. Sabbalokamhi ye sattā – jīvantāhārahetukā Manuññaṃ bhojanaṃ sabbaṃ – labhantu mama cetasā.
    • 2 types #[[suttanta exam ]]
      • manomayadāna (mere mental donation): mentally imagining one making a donation while both deyyadhamma and paṭiggāhaka are not present‒like Tilokavijaya's‒probably not a full dāna, but can produce similar results if the same mindset is aroused
        • where are the passages backing this up? #q🙋🏼‍♂
      • addhamanomayadāna (half mental donation): dedicating an actual deyyadhamma to a paṭiggāhaka who is not present‒full dāna
    • are they real dānas? #[[suttanta exam ]]
      • manomayadāna: lacks 2 factors‒the deyyadhamma and the paṭiggāhaka; therefore, probably not a full dāna, but with the same mindset, it can produce the same results
      • addhamanomayadāna: lacks 1‒the paṭiggāhaka (present); but it can be living or not, and the acceptance is not essential; therefore, it is a full dāna
        • actually, there is a paṭiggāhaka, but it is not present
    • does the recipient have to be alive for the dāna to be fulfilled? #[[suttanta exam ]]
      • no, reasons:
        • the definition for dāna does not specify the recipient as being alive or present
        • in vinaya: whatever is offered to a cetiya belongs to the Buddha, though He has passed away; food can be consumed by a monk who does duties for the cetiya or given to the saṅgha
        • (dakkhiṇāvibhaṅgasutta-a) Kiṃ pana tathāgate parinibbute buddhappamukhassa ubhatosaṅghassa dānaṃ dātuṃ sakkāti? Sakkā. Kathaṃ? Ubhatosaṅghassa hi pamukhe sadhātukaṃ paṭimaṃ āsane ṭhapetvā ādhārakaṃ ṭhapetvā dakkhiṇodakaṃ ādiṃ katvā sabbaṃ satthu paṭhamaṃ datvā ubhatosaṅghassa dātabbaṃ, evaṃ buddhappamukhassa ubhatosaṅghassa dānaṃ dinnaṃ nāma hoti. Tattha yaṃ satthu dinnaṃ, taṃ kiṃ kātabbanti? Yo satthāraṃ paṭijaggati vattasampanno bhikkhu, tassa dātabbaṃ. Pitusantakañhi puttassa pāpuṇāti, bhikkhusaṅghassa dātumpi vaṭṭati, sappitelāni pana gahetvā dīpā jalitabbā, sāṭakaṃ gahetvā paṭākā āropetabbāti.
        • vimānavatthu (sakka): a donation done to the living Buddha and after His parinibbāna with the same mindset produces the same results
          • Tiṭṭhante nibbute cāpi – same citte samaṃ phalaṃ Cetopaṇidhihetu hi – sattā gacchanti suggatiṃ.
    • is the acceptance of the dāna an essential factor for its fulfillment? #[[suttanta exam ]]
      • no, as is shown in Mahāpajāpatī's double donation of robes in which, according to dakkhiṇāvibhaṅgasutta-a, the Buddha told her to offer it to the saṅgha to make her make two offerings, and thus more merit
    • is the recipient using the gift a factor for the dāna to be fulfilled? #[[suttanta exam ]]
      • no
    • what is the special benefit of manomayadāna, other than accumulating great merits? #[[suttanta exam ]]
      • it helps one overcome the fear of donation, making one more capable of donating
      • it also helps create a habit of donating
    • vocab: #[[pāḷi vocab (2nd year)]]
      • tidasa↔adj. of Tavatimsa heaven; lit. thirty [ti + dasa] 2 masc. deity (in general) masc. deity (in general)
      • manuñña [mano + ña]↔adj. (of food) lovely; delicious 2 adj. beautiful
    • so, the paṭiggāhaka is essential, but it could be alive or dead, and the acceptance of the gift is not necessary? #q🙋🏼‍♂
    • what if is there is no paṭiggāhaka at all? #q🙋🏼‍♂
  • akusaladāna
    • for a kusaladāna, the dānavatthu should not be harmful to the receiver or others
    • pañca dānāni apuññāni puññasammatāni lokasmiṃ (seen as merit in the world) #[[suttanta exam ]]
      • majjadānaṃ: offering intoxicants
      • samajjadānaṃ: acting / dancing or making another do it, thinking one accumulates merits by making others happy; however, doing so as a means of veneration is meritorious
      • itthidānaṃ: offering women or prostitutes to others; not as in marriage
      • usabhadānaṃ: causing releasing bulls in the midst of cows with the intention of impregnating them. (5
      • cittakammadānaṃ: paitings / images of sexual content, such as pornographic images
      • others: providing weapons, poisons, offering sex with the view that it is meritorious
        • giving money to monks: kusala but with wrong livelihood (to be clarified) #q🙋🏼‍♂
    • related sutta: tālapuṭasutta (SN)
    • vocab: #[[pāḷi vocab (2nd year)]]
      • √man↔root. ･3 ya (think) #[[pāḷi vocab (2nd year)]]
      • sammata [saṃ + √man + ta] #[[pāḷi vocab (2nd year)]]
        • pp. supposed; thought to be; said to be; considered as; regarded as; agreed to be;
        • 2 pp. authorized; appointed; assigned
        • 3 pp. honoured; renowned; revered; esteemed
  • abhayadāna
    • Abhaya dāna involves protecting beings from various dangers which can arise from kings, thieves, fire, water, enemies, or wild beasts. Safeguarding others from such threats is abhaya dāna.131 Giving medical treatment to others in order to save their lives also falls under abhayadāna. Doctors, nurses and hospital attendants can make abhayadāna under daily basis if they can do their jobs wisely.
    • If someone can strictly keep the five precepts, there will be less danger from him to other living beings. Breaking five precepts involves harming others in one way or another. By killing one takes away the right of another being to live. By stealing one causes losses to others. By sexual misconduct the woman breaches the trust of her partner, and the man causes harm to another one’s family. Lying involves deceiving others. By consuming alcohol, one brings himself into a state that could easily harm others or prone to accidents and mistakes as in the case of drunk driving. Based on these factors, the Buddha considered observing five precepts is making abhaya dāna to others. This idea is mentioned in the Abhidanda Sutta of Aṅguttara Nikāya.
    • (1). Pāṇāṭipātaṃ pahāya pāṇātipātā paṭivirato hoti (2). Adinnādānaṃ pahāya adinnādānā paṭivirato hoti (3). Kāmesumicchācāṛaṃ pahāya kāmesumicchācārā paṭivirato hoti (4). Musāvādaṃ pahāya musāvādā paṭivirato hoti
    • (5). Surā-meraya-majjapamādaṭṭhānaṃ majjapamādaṭṭhānā paṭivirato hoti. pahāya Surā-meraya In this regard, sīla is considered as abhaya dāna since it protects all types of species – “Abhayadānatāya sīlassa dānabhāvo, anavasesaṃ vā sattanikāyaṃ dayati rakkhatīti dānaṃ”.132
    • Abhisandasuttaṃ
  • IIT - Nissayamuttaka Course
  • dhammadāna #[[suttanta exam ]]
    • dhamma here means #[[suttanta exam ]]
      • any doctrine that correctly explains the existing realities, phenomena which are actually working and practices that engage in wholesomeness
      • 2 types of dhamma
        • pariyattidhamma / tantidhamma
        • paṭivedhadhamma
          • tattha ariyasāvakā paṭivedhadhammaṃ na maccharāyanti (noble disciples are not stingy with their attainments), attanā paṭividdhadhamme sadevakassa lokassa paṭivedhaṃ icchanti (they wish all beings to attain it). taṃ pana paṭivedhaṃ "pare jānantū"ti icchanti (they wish "may they know"), tantidhammeyeva pana dhammamacchariyaṃ nāma hoti.
    • 2 types of dāna and which is higher (dānasutta‒itivuttaka) "dvemāni, bhikkhave, dānāni –
      • āmisadānañca dhammadānañca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ – dhammadānaṃ.
    • 2 purposes behind dhammadāna
      • puggalānuggaha: sharing dhamma to help individuals benefit from it
      • dhammānuggaha: sharing dhamma to help the sāsana last long
    • ways of performing dhammadāna
      • performing, encouraging, praising and allowing the following:
        • the preaching of dhamma
        • the supporting of dhamma preachers
        • the writing, printing, and distribution of Dhamma books, videos, courses, lessons, etc
        • the building of halls for Dhamma talks
        • the encouraging of others to teach / learn dhamma
    • sakkapañhavatthu - main points
      • summary
        • 4 questions arose in Tāvatiṁsa (what is the foremost donation, flavor, delight, and foremost taṇhakkhaya) and the discussion lasted for 12 human years the 4 guardian devas and Sakka were not able to answer; the question was brought by Sakka to the Buddha who answered the verse
      • Buddha's verse in answer to what is the foremost donation, flavor, delight, and foremost taṇhakkhaya‒sabbadānaṁ dhammadānaṁ jināti... #[[suttanta exam ]]
        • sabbadānaṃ dhammadānaṃ jināti, sabbarasaṃ dhammaraso jināti sabbaratiṃ dhammarati jināti, taṇhakkhayo sabbadukkhaṃ jināti
          • what is dhammarasa #[[suttanta exam ]]
            • the pīti that arises depending on the threefold saddhamma
            • why is it the highest rasa?
              • all pleasant flavors can be causes for the arising of joy and craving that lead to the prolongation of suffering, but the spiritual joy achieved through the development of the bojjhaṅgas surpasses such joy and leads to freedom from the torment of defilements and saṁsaric suffering
          • why is dhammarati the highest rati? #[[suttanta exam ]]
            • delight in sons, daughters, wealth, females, dancing, singing, and playing music and so on that cause the arising of craving and prolongation of suffering the delight connected with dhamma leads to Nibbāna, therefore surpasses all other delights
          • what is taṇhakkhaya→arahattaphala, because it arises when craving has ceased #[[suttanta exam ]]
            • Sakka requested for monks to share merit with devas after dhammadesanā‒Bhikkhave, ajjādiṃ katvā mahādhammassavanaṃ vā pākatikadhammassavanaṃ vā upanisinnakathaṃ (a talk to one sitting nearby) vā antamaso anumodanampi (anumodana talk) kathetvā sabbasattānaṃ pattiṃ dadeyyātha
            • some occasions where listeners experience negative effects from dhammadesanā
              • Māgandhiyā
                • The brahmin Māgandhiya offers his beautiful daughter Māgandhiyā to the Buddha in marriage; Buddha left a footprint; Māgandhiyā's mom identified the footprint as one who is free lust; The brahmin found Him and offered his daughter; The Buddha recounted His story with Māra's daughters; her parents became anāgāmīs, but she held a grudge; The Buddha gave the talk in spite of knowing that she would hold a grudge out of compassion for her parents; she became queen of king Udena in Kosambhi; she hired people to accuse Him, killed sāmāvatī, one of the foremost noble female disciples and queen of the king; the King executed her;
                • Buddhas' footprints: only remain on the ground if He determines so; if He determines it to be seen by someone, only they will see it; they cannot be erased.
                • Disvāna taṇhaṃ aratiṃ ragañca, nāhosi chando api methunasmiand Kimevidaṃ muttakarīsapuṇṇaṃ, Pādāpi naṃ samphusituṃ na icche. Even having seen Taṇhā, Rati, and Ragā, the three daughters of Māra, I did not have any desire for sex. Not to mention this body (of your daughter) filled with urine and excrement. I do not wish to touch it even with my foot.
              • asadisadāna
                • asadisadāna: unmatched donation; only done once every sāsana; always organized by a woman; Queen Mallikā made it; 140M spent by King Kosala; Minister Kāḷa was displeased and minister Juṇha was delighted; Buddha understood that if He preached, Kāḷa's head would be severed in 7 pieces and Juṇha would become a sotāpanna; He only expounded a single verse; The king inquired about it and questioned Kāḷa; The King banished Kāḷa and offered Juṇha kingship for 7 days; Buddha said:
                • Na ve kadariyā devalokaṃ vajanti, bālā have nappasaṃsanti dānaṃ Dhīro ca dānaṃ anumodamāno, teneva so hoti sukhī parattha A kadariya person never goes to the divine realms. A fool never praises donations. A wise person rejoicing in donations, enjoys divine pleasures due to his rejoice.146
                • according to comm.: The Buddha did give a Dhamma talk that resulted in sixty monks vomiting hot blood while another sixty attained the highest path and fruition. It is also mentioned in commentaries that those monks who vomited blood later garnered benefits having become sāmaṇeras.
              • aggikkhandhopamasutta
                • He gave a talk on the suffering unvirtuous monks would experience; 60 of them, who were pārājika, were filled with terror, dosa and kukkucca, and vomited hot blood that is gathered below the liver (uṇha nidhānagatalohita); another 60
                • Another sixty monks who were regularly breaching minor training rules, the realization dawned that maintaining pure conduct throughout their entire lives was indeed challenging. Subsequently, they chose to disrobe. Another sixty monks, who had been diligently practicing, attentively listened to the Dhamma talk and penetrated it with wisdom, ultimately attaining Arahantship with the four discriminating knowledges (saha paṭisambhidāhi arahattaṃ pattā).
                • It is mentioned in the commentary that all three groups eventually derived benefit from the talk. Those who became Arahants clearly obtained profound benefit. The ones who had committed pārājikā offenses converted themselves to sāmaṇeras and practiced earnestly. Some even attained the status of sotāpannas, sakadāgāmīs, and anāgāmīs. Some were reborn in divine realms, averting the possibility of descending into miserable states that awaited those pretending to be monks.
                • The group that had been breaching minor rules, had they not listened to the Aggikkhandhopama Sutta, might have progressed to more severe offenses such as saṅghādisesa and pārājikā, eventually leading to rebirth in states of misery. After disrobing, they transformed into upāsakas, fulfilling the threefold training. Some became lower nobles, i.e., sotāpannas, sakadāgāmīs, and anāgāmīs, while others were reborn in blissful realms.148
                • However, it should be noted that the commentary on the Upāli Sutta says that most people who vomit hot blood which is gathered below the liver don't live long and eventually die – “Nidhānagatalohitaṃ vamitvā pana appakā sattā jīvituṃ sakkonti”.149
              • when does the Buddha deliver a talk?
                • when someone can understand it
                • when someone needs to fulfill pāramīs
                • if a Dhamma talk could lead to the death of a being, the Buddha would refrain from delivering the talk, even if it meant that someone else could attain noble paths and fruitions
                • if someone can attain maggaphala, He normally teaches, even if someone may hold a grudge.
              • (4). The story of Daṇḍakī forest (Daṇḍakī Arañña)
    • how does āmisadāna compare with dhammadāna?
      • the merit of offering fine robes, medicines, fine food, or hundreds of thousands of monasteries to SSB, PB and Arahats who fill the entire cakkavāḷa (from human to bhavagga realms) is not even a sixteenth of the merit of teaching a catuppadikagāthā
    • why is dhammadāna higher than any āmisadāna? #[[suttanta exam ]]
      • because it is the cause for all donations
        • one only donates due to having heard the dhamma
      • āmisadāna fulfills present needs, but dhammadāna becomes a cause for obtaining future requisites - like teaching how to fish instead of just giving a fish
      • because it is the cause for the attainment of Nibbāna
        • even the wisest sāvaka needs to hear the dhamma to attain liberation
      • because the dhamma is extremely rare
      • note:
        • "dvemāni, bhikkhave, dānāni – āmisadānañca dhammadānañca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ – dhammadānaṁ
    • IIT - Nissayamuttaka Course
    • Sabbasattahitapharaṇa Pañha
      • It is interesting to note the discussion recorded in Milindapañha about this incident of sixty monks vomiting hot blood which is gathered below the liver (uṇha nidhānagata lohita) listening to the Aggikkhandhopama Sutta. Sabbasattahitapharaṇ Pañha. This discussion is titled According to the discussion between the King and the Arahant, sixty monks who vomit hot blood died – “
      • “Yadi, bhante nāgasena, tathāgato aggikkhandhūpamaṃ Dhammapariyāyaṃ na bhāseyya, api nu tesaṃ uṇhaṃ lohitaṃ mukhato uggaccheyyāti? “Na hi, mahārāja, micchāpaṭipannānaṃ tesaṃ bhagavato Dhammapariyāyaṃ sutvā pariḷāho kāye uppajji, tena tesaṃ pariḷāhena uṇhaṃ lohitaṃ mukhato uggata"nti. "Tena hi, bhante nāgasena, tathāgatasseva katena tesaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tathāgato yeva tattha adhikāro tesaṃ nāsanāya, yathā nāma, bhante nāgasena, ahi vammikaṃ paviseyya, athaññataro paṃsukāmo puriso vammikaṃ bhinditvā paṃsuṃ hareyya, tassa paṃsuharaṇena vammikassa susiraṃ pidaheyya, atha tattheva so assāsaṃ alabhamāno mareyya, nanu so, bhante, ahi tassa purisassa katena maraṇappatto"ti.150
      • The King was mentioning that one could bring easily bring forth an argument saying that those monks who died having listened to the Aggikkhhandhopama Sutta died so due to an action made by the Buddha and eventually the Buddha was responsible for their deaths.151
      • And he even gave a simile to strengthen his argument. The simile and argument goes as follows: - “A snake is inside an ant hill. A man who is in need of soil break the ant hill and takes away soil. However, while the ant hill is being broken, soil covers its entrance. Then the snake without having air to breath dies. In this case man is responsible for the death of the snake. In the same way, the Buddha is responsible for the death of sixty monks who vomited uṇha nidhānagata lohita as it would have not happed had the Buddha not peached the Aggikkhandhopama Sutta”.
      • However, Arahant Nāgaseana replied saying that their death was not owing to Buddha’s preaching but due to their own past misbehaviors as monks. The Mahāthera gave few similes on his reply: - “A man gives all the people a drink of the gods (amata). The people having eaten it becomes healthy, live long and be free from all sorts of dangers. However, one among them eats it wrongly (durūpacārena) and dies.
      • Does the one who offered amata would generate any demerit for his donation. The answer is ‘No’ as he had done nothing wrong, and it is the fault of the man who consumed it wrongly”. Another simile is: - “Food protects the life of all beings. But, having eaten food, one dies with the sickness called visūcikā.152 Is it the fault of the person who gave the food? Does he accumulate any demerit for his food donation? The answer is ‘No’ as he has done nothing wrong”. In the same way, when the Buddha preaches Dhamma beings who are capable of enlightenment get enlightened due to the Dhamma and the being who are not capable of listening to the discourse dies and falls due to the Dhamma.
      • “Yathā, mahārāja, puriso sabbajanassa amataṃ dadeyya, te taṃ amataṃ asitvā arogā dīghāyukā sabbītito parimucceyyuṃ, athaññataro puriso durupacārena taṃ asitvā maraṇaṃ pāpuṇeyya, api nu kho so, mahārāja, amatadāyako puriso tatonidānaṃ kiñci apuññaṃ āpajjeyyā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, tathāgato dasasahassiyā lokadhātuyā devamanussānaṃ amataṃ Dhammadānaṃ deti, ye te sattā bhabbā, te dhammāmatena bujjhanti. Ye pana te sattā abhabbā, te dhammāmatena haññanti patanti.
      • Bhojanaṃ, mahārāja, sabbasattānaṃ jīvitaṃ rakkhati, tamekacce bhuñjitvā visūcikāya maranti, api nu kho so, mahārāja, bhojanadāyako puriso tatonidānaṃ kiñci apuññaṃ āpajjeyyā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, tathāgato dasasahassiyā lokadhātuyā devamanussānaṃ amataṃ Dhammadānaṃ deti, ye te sattā bhabbā, te dhammāmatena bujjhanti. Ye pana te sattā abhabbā, te dhammāmatena haññanti patantī”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmi.153
      • The whole discussion in Pāḷi is given in the Appendix. At this juncture, it is also useful to investigate the araṇavihāra paṭipadā, found in Araṇavibhaṅga Sutta, which sheds light upon the modes to follow in preaching Dhamma.
    • vocab:
      • sudhā bhojana↔celetial food, ambrosia
    • MN, 9. araṇavibhaṅgasuttaṃ #[[suttanta exam ]]
      • summary
        • sāvatthi; Buddha gives the uddesa with 6 points; gives the first tetrad based on kāmasukhallika and attakilamatha anuyogas, 2 addressing individuals, 2 addressing the practice; explains the majjhima paṭipadā; explains what is to exalt and blame without just teaching dhamma; explains what is just teaching dhamma without exalting or rebuking; explains the types of pleasure (5 senses: should not be pursued and should be feared; the 4 jhānas: should be pursued, not feared); explains the types of speech (like the catudosavirahitavācā); explains why one should not speak hurriedly; etc
      • Pāḷi‒uddesa of the araṇavibhaṅga with 6 points
        • "na kāmasukhamanuyuñjeyya (pursue) hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitaṃ. ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
        • ussādanañca jaññā (having known praise / what is praiseworthy), apasādanañca jaññā (having known blame / what is blameworthy), ussādanañca ñatvā apasādanañca ñatvā, nevussādeyya na apasādeyya (should neither praise nor blame), dhammameva deseyya.
          • what is meant by nevussādeyya na apasādeyya?
            • tattha nevussādeyya na apasādeyyāti gehasitavasena (by means of association?) kañci puggalaṃ neva ukkhipeyya (elogise) na avakkhipeyya (criticize).
            • kilesanissitavasena ⇒ anurodha (favouritism / bias) and virodha (anger / opposition)
        • sukhavinicchayaṃ jaññā (having known the types of happiness), sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyya.
        • rahovādaṃ (criticizing and backbiting behind the back) na bhāseyya, sammukhā na khīṇaṃ (roughly) bhaṇe.
          • raho vādanti parammukhā avaṇṇaṃ, pisuṇavācanti attho.
        • ataramānova (unhurriedly) bhāseyya, no taramāno.
        • janapadaniruttiṃ nābhiniveseyya (should not adhere to local language), samaññaṃ nātidhāveyyāti (should not override common designations)
          • nābhiniveseyyāti na adhiṭṭhahitvā ādāya vohareyya. samaññanti lokasamaññaṃ lokapaṇṇattiṃ. nātidhāveyyāti nātikkameyya.
          • in different areas, different words are used for the same thing; one should not stick to one as the truth and hold the others as wrong; one should use the words used by the people of that locality
        • ayamuddeso (this is the synopsis) araṇavibhaṅgassa (of the exposition of non-conflict)
      • tetrad of kāmasukhallikānuyoga under araṇavihārapaṭipadā
        • Ye kāmapaṭisandhisukhino (whose happiness is tied to sense pleasures) somanassānuyogaṃ anuyuttā (devoted to the pursuit of pleasure) hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā (beset with suffering) saupaghātā (with harm) saupāyāsā sapariḷāhā (with discomfort) micchāpaṭipannā (practicing wrongly)
        • Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā (not devoted to) hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā
        • Anuyogo (the practice itself) ca kho, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho, micchāpaṭipadā
        • Ananuyogo (the non-pursuit) ca kho, adukkho eso dhammo anupaghāto anupāyāso apariḷāho, sammāpaṭipadā.
        • note:
          • why using the last two methods of preachinng (araṇavihārapaṭipadā) is advisable?
            • the first two offend or praise individuals, while the second two don't
            • not possible to always avoid it; even the Buddha used the others
            • etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ araṇavihārīnaṃ yadidaṃ subhūti
      • kāliṅga arañña's story (MN, upālisutta)‒summary #[[suttanta exam ]]
        • unvirtuous King Nāḷiki ruled Kaliṅga; 500 ascetics came; one of the ascetics preached about the dangers of breaking the 5 precepts, such as rebirth in apāya and various sufferings in the human realm afterwards; the king was offended and planned revenge; he invited them for a meal the next day, prepared pots of excrement, put slippery substances on the stairs, wrestlers with clubs on top, and fierce dogs below; when they arrived he offerd the excrement and then attacked them until only the bones were left; seeing the king's act, devas let fall 9 kinds of rain (water, jasmines, māsaka coins, kahāpana coins, jewelry, weapons, burning charcoal, rock the size of mansions, and sand) destroying the city with the King and covering it with sand; the area became known as daḍḍakī araññā
      • extra notes:
        • 4 common states to all animals
          • āhāra, nidda, bhaya, methuna
          • living with these states is living like an animal
      • vocab: #[[pāḷi vocab (2nd year)]]
        • araṇavibhaṅgassa [araṇa + vibhaṅga]‒janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti‒ayamuddeso araṇavibhaṅgassa.↔masc. detailed analysis of non-conflict
        • ayamuddeso‒janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti – ayamuddeso araṇavibhaṅgassa. ayamuddeso↔sandhi. (+gen) this is the summary; this is the introduction (of)
        • nātidhāveyyāti‒janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti – ayamuddeso araṇavibhaṅgassa.‒nātidhāvati [na + ati + √dhāv + a + ti]↔pr. (+acc) does not override; does not overturn; does not overstep; lit. does not run past
        • samaññaṃ‒janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti – ayamuddeso araṇavibhaṅgassa.
          • 1: fem. designation; label; name; appellation; lit. knowing together [saṃ + ā + √ñā + ā] ✓
          • samaññā 2: fem. common language; normal usage; general meaning; lit. knowing together [saṃ + ā + √ñā + ā] ✓
          • samaññā 3: fem. (gram) grammatical term; technical term; lit. knowing together [saṃ + ā + √ñā + ā] ✓
        • [na + abhi + ni + √vis + *e + ti] nābhiniveseyya‒janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti – ayamuddeso araṇavibhaṅgassa.‒nābhiniveseti↔pr. (+acc) does not adhere (to); does not stick (to); does not insist (on)
        • janapadaniruttiṃ‒janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti – ayamuddeso araṇavibhaṅgassa.‒janapadanirutti↔fem. language of the country; local language
        • taramāno‒ataramānova bhāseyya, no taramāno.‒taramāna
          • 1.1: prp. (+acc) crossing; going through [√tar + a + māna]
          • 2.1: prp. hurrying; quickly [√tar + a + māna] ✓
        • [na + √tar + a + māna] ataramānova‒ataramānova bhāseyya, no taramāno.↔prp. not hurrying; slowly
        • khīṇaṃ‒rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe.
          • khīṇa 1: pp. consumed; spent; finished; exhausted; slowly destroyed [√khī + na] ✓
          • khīṇa 2: pp. worn away; removed [√khī + na] ✓
          • khīṇaṃ: ind. (speaking) roughly; sharply; (comm) dirtily; filthily [√khī + ṇa + aṃ] ✓
        • [raho + vāda] rahovādaṃ‒rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe.
          • masc. secret; covert speech; private discussion
        • sukhavinicchayaṁ‒sukhavinicchayaṃ jaññā, sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyya.‒sukhavinicchaya↔masc. distinguishing happiness; evaluation of pleasure
        • [apa + √sad + *e + anā] apasādanañca‒ussādanañca jaññā, apasādanañca jaññā, ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya , dhammameva deseyya.‒apasādanā↔fem. rebuking; disparaging; belittling; putting down; condemning; lit. causing to sink away
        • jaññā‒ussādanañca jaññā, apasādanañca jaññā, ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya , dhammameva deseyya.
          • jañña: adj. lovely; precious; fine; lit. well born [√jan + ya] ✓
          • jaññā 1: ger. (+acc) knowing; understanding [√ñā + nā + ya] ✓
          • jaññā 2: opt. (+acc) could know; must understand [√ñā + nā + eyya] ✓
          • jāniyā: opt. (+acc) may know; could understand [√ñā + nā + eyya] ✓
        • ussādanañca‒ussādanañca jaññā, apasādanañca jaññā, ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya , dhammameva deseyya.‒ussādana
          • nt. praise; elevation; raising up; bigging up; flattery; lit. sinking up [ud + √sad + *e + ana] ✓
        • anupagamma‒ete kho, bhikkhave , ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.‒anupagamma
          • 1: ger. (+acc) avoiding; not going near; lit. not approaching [na + upa + √gam + ya] ✓
          • anupagamma 2: ger. (+acc) not adopting; not embracing; lit. not approaching [na + upa + √gam + ya] ~
        • gammaṃ‒"na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitaṃ.‒gamma↔1.1: adj. vulgar; common; lit. of the village [gāma + ya]
        • kāmasukhamanuyuñjeyya‒"na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitaṃ.‒kāmasukhamanuyuñjati↔pr. indulges in sensual pleasure; is addicted to sensual gratification
        • kāmapaṭisandhisukhī↔adj. whose happiness is tied to sensual pleasure; whose pleasure is linked to sensual desire
        • anurodha [anu + √rudh + *a]↔masc. favour; acceptance; agreement
        • virodha [vi + √rudh + *a] ✓↔masc. opposition; aversion; hostility; lit. obstruction 2 masc. (logic) conflict, contradiction
    • essay on giving dhammadāna
      • IIT - Nissayamuttaka Course
      • IIT - Nissayamuttaka Course
    • occasions in which the dhamma talk produces negative effects on the listener
      • lady Magandhiya's story‒summary
        • born in Kuru; beautiful lady; her parents were also called Magandhiya/ā; the father saw the Buddha and offered her in marriage; Buddha left a footprint; her mother identified the footprint as of one who is not in search of sense pleasures; Buddha told His story with Māra and his daughters and added a stanza; the parents became anāgāmis, but the lady felt offended and held a grudge; she became queen of King Udena; when the Buddha came, she arranged accusations, killed Samāvatī, another of the queens and one of the foremost female lay disciples; the King executed her;
        • occasions in which the Buddha does or does not preach (WIP)
          • when it will cause the death of someone else: no
            • minister Juṇha's story
          • when someone can attain, in spite of someone else holding a grudge: yes
            • lady Māgandhiya's story
        • why did the Buddha preach knowing how the lady would feel?
          • dispite the grudge the lady would harbor for Him, He taught focusing, for the sake of, the parents who could attain then and there
        • gāthā delivered to Māgandhiya's parents‒disvāna taṇhaṁ...
          • Disvāna taṇhaṃ aratiṃ ragañca Even having seen Taṇhā, Rati, and Ragā, the three daughters of Māra Nāhosi chando api methunasmiṃ I did not have any desire for sex. Kimevidaṃ muttakarīsapuṇṇaṃ Not to mention this body (of your daughter) filled with urine and excrement. Pādāpi naṃ samphusituṃ na icche. I do not wish to touch it even with my foot.
      • asadisadāna's anumodanā talk
      • kāliṅga arañña
      • aggikkhandhopamasutta
    • extra notes:
      • kilesas erradicated by each magga
        • tattha kilesapaṭipāṭiyā maggapaṭipāṭiyāti dvidhā pahānaṃ veditabbaṃ. kilesapaṭipāṭiyā tāva abhijjhāvisamalobho thambho sārambho māno atimāno madoti ime cha kilesā arahattamaggena pahīyanti. byāpādo kodho upanāho pamādoti ime cattāro kilesā anāgāmimaggena pahīyanti. makkho paḷāso issā macchariyaṃ māyā sāṭheyyanti ime cha sotāpattimaggena pahīyantīti. maggapaṭipāṭiyā pana, sotāpattimaggena makkho paḷāso issā macchariyaṃ māyā sāṭheyyanti ime cha pahīyanti. anāgāmimaggena byāpādo kodho upanāho pamādoti ime cattāro. arahattamaggena abhijjhāvisamalobho thambho sārambho māno atimāno madoti ime cha pahīyantīti.
          • kilesapaṭipāṭiyā tāva abhijjhāvisamalobho thambho sārambho māno atimāno madoti ime cha kilesā arahattamaggena pahīyanti
            • 1. abhijjhāvisamalobho
            • 2. thambho
            • 3. sārambho
            • 4. māno
            • 5. atimāno
            • 6. mado
          • anāgāmī: 4
            • 1. byāpādo
            • 2. kodho
            • 3. upanāho
            • 4. pamādo
          • sotāpanna: 6
            • 1. makkho
            • 2. paḷāso
            • 3. issā
            • 4. macchariyaṃ
            • 5. māyā : deceit
            • 6. sāṭheyyaṃ: fraud
      • gītassarasuttaṁ #[[suttanta exam ]]
        • IIT - Nissayamuttaka Course
        • 9. gītassarasuttavaṇṇanā
          • 209. navame āyatakenāti dīghena, paripuṇṇapadabyañjanakaṃ gāthāvattañca vināsetvā pavattena. sarakuttimpi nikāmayamānassāti evaṃ gītassaro kātabboti sarakiriyaṃ patthayamānassa. samādhissa bhaṅgo hotīti samathavipassanācittassa vināso hoti.
      • related verses
        • suññāgārassa paviṭṭhassa, santacittassa bhikkhuno, amānusī ratī hoti, sammā dhammaṃ vipassato. (dhpm)
        • gihīnamupakarontānaṃ, niccamāmisadānato, karotha dhammadānena, tesaṃ paccūpakārakaṃ. (bdhvs-a)
  • abhayarājakumārasuttaṁ #[[suttanta exam ]]
    • summary
      • prince Abhaya goes to Nigaṇṭha Nāthaputta who tells him to refute the Buddha's teachings by asking whether a realized one would utter speak that is disliked by others; if He were to say yes, than the prince was to ask what the difference was between Him and a normal person; if He were to say no, then mention when He declared devadatta's future in hell; the prince invited the Buddha for a meal with 3 other monks; after the meal he posed the question; the Buddha aswered that in that case it was not a yes or no answer; the prince realized the nigaṇṭha had lost; after explaining the matter, the prince was told the simile of the young boy eating a stone; the Buddha explains the types of speech He utters; the prince asks if the Buddha prepares his answers; the Buddha asks him in turn about his skill in the parts of a chariot and compares it to his understanding of the dhamma
    • catudosavirahitāvācā (mahāniddesa-a): speech that is free from the 4 faults
      • untrue, unbeneficial, unplesant: no
      • true, unbeneficial, unpleasant: no
      • true, beneficial, unplesant: kālaññū
      • untrue, unbeneficial, pleasant: no
      • true, unbeneficial, pleasant: no
      • true, beneficial, pleasant: kālaññū
      • summary:
        • if untrue or unbeneficial: no
        • if true and beneficial, whether unpleasant or pleasant: kālaññū
      • "evameva kho, rājakumāra, yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā tampi tathāgato vācaṃ na bhāsati. yañca tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. taṃ kissa hetu? atthi, rājakumāra, tathāgatassa sattesu anukampā"ti.
  • sumanāsuttaṁ (sumanavagga AN) #[[suttanta exam ]]
    • summary #[[suttanta exam ]]
      • princess Sumanā visits the Buddha and asks whether there is any difference between one who gives and one who does not give when they are reborn in devaloka if they have the same saddhā sīla and paññā, and then after they are reborn as humans
    • what is the difference between a giver and a non-giver being reborn in devaloka if they have the same saddhā, sīla and paññā? and later reborn as humans? and as ordained people? and as arahats? (5 things) #[[suttanta exam ]]
      • as devas: the giver will surpasse the non-giver in divine āyu, vaṇṇa, sukha, yasa, adhipateyya
      • as humans: in human āyu...adhipateyya
      • as ordained:
        • in gain of the 4 requisites
        • the companions perform pleasant bodily actions towards him, few unpleasant
        • ...verbal...
        • ...mental...
        • they offer many pleasant things, few unpleasant
      • as arahats: no difference in their liberation
    • stock passage about the wonder of dāna‒evametaṁ sumane, alañhi, sumane... #[[suttanta exam ]]
      • "evametaṃ, sumane! alañhi, sumane, dānāni dātuṃ alaṃ puññāni kātuṃ! devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī"ti. (that is true, Sumanā, it is indeed enough (to justify) giving and making merit! Merits are helpful for those being devas, humans and renunciants)
  • "aggikkhandho samuddo ca, mahiccho cāpi puggalo, sakaṭena paccaye detu, tayopete atappayā"ti.
  • bahukārasutta (AN3)
    • 3 great benefactors
      • the one depending on whom one takes the refuges
      • the one depending on whom one understands according to reality the 4 NT
      • the one depending on whom one attains arahantship
      • āgamma [ā + √gam]↔4: ind. dependent on (ā)
  • bahukārasutta (itivuttaka)‒summary #[[suttanta exam ]]
    • devotees support the monks with the 4 requisites; monks too should support them by teaching the dhamma; thus, supporting each other, the noble life can be lived, the flood crossed, and an end to suffering reached; verses to conclude
• suttas to go through
  • dhammassavaṇasutta AN
    • IIT - Nissayamuttaka Course
  • candūpamasutta (SN)‒summary (on emacs)
  • udāyisutta (AN) ‒ summary
    • V. Ānanda sees V. Udāyī teaching a great assembly; he goes to the Buddha; Buddha says it is not easy to teach the dhamma to others; one should establish 5 things internally to do so (anupubbiṁ...)
    • "na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ. paresaṃ, ānanda, dhammaṃ desentena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo. katame pañca?
      • ‘anupubbiṃ kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo,
      • ‘pariyāyadassāvī kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo,
      • ‘anuddayataṃ paṭicca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo,
      • ‘na āmisantaro kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo,
      • ‘attānañca parañca anupahacca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo.
  • paṭhama- , dutiya- , and tatiya- saddhammasammosasutta (AN saddhammavagga)
    • the gradual disappearance of the teaching
    • dutiyasaddhammasammosasutta (AN 5)
      • 5 things that lead to the decay and disappearance of the true dhamma, and 5 that lead to its prolongation #[[suttanta exam ]]
        • bhikkhū dhammaṃ na pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
        • bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ
          • na vitthārena
            • paresaṃ desenti
            • paraṃ vācenti.
            • sajjhāyaṃ karonti.
          • na cetasā anuvitakkenti anuvicārenti manasānupekkhanti.
        • prolongation: without "na"
  • abhisandasutta
  • alagaddūpamasutta
    • summary #[[suttanta exam ]]
      • monk Ariṭṭha, who had been a vulture trapper, thought the obstructions declared by the Buddha were not obstructions; monks heard about it and questioned him and tell him of the similes for sense peasures; the Buddha summons him and rebukes him; He says it is not possible to engage in sex without sensual thoughts; one who memorizes the teaching finding fault and winning debates, don't realize the goal, grasp it wrongly and hurt themselves, like a man holding a snake by the tail and being bitten; another properly grasps the teaching, like a man properly grasping a snake, and is not bitten; one should ask for clarifications if a statement was not understood; the dhamma is like a raft; for crossing, not holding on to; 6 grounds for views: 5 aggregates as "this is mine, I am this, this is myself", and the eternal view also thinking "this is mine..."; anxiety about what does not exist externally, and then internally; same method as anatalakkhaṇasutta; etc...
      • taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.
        • giving it up will be for your lasting welfare and happiness.
    • so vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṃ ṭhānaṃ vijjati.
      • truly, mendicants, it’s not possible to perform sensual acts without sensual pleasures, sensual perceptions, and sensual thoughts.
    • kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.
      • by understanding the simile of the raft, you will even give up the teachings, let alone what is against the teachings.
    • tasmātiha, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha;
      • so, mendicants, give up what isnt yours.
    • alagaddūpama
      • 3 pariyatti
        • alagaddap for wrong purpose
        • nittharaṇa for crossing saṁsāra
        • bhaṇḍāgāra for preserving
      • skeleteon
      • piece of meat
      • grass torch
      • pit of coals
      • dream
      • borrowed goods
      • fruit tree
      • slaughter house
      • swords and spears
      • snake's head
      • bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
    • skeleton
    • piece of meat
    • grass torch
    • pit of coals
    • dream
    • borrowed goods
    • fruit tree
    • slaughter house
    • swords and spears
    • snake's head
    • bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.