Neither an ablative of separation, nor an ablative of point of view (comparison). But an ablative of starting point; of origin - namely "from another" (Ignorance).

aññato, ind. [sa. anyataḥ], (a) as abl. of añña: from another (person or quarter), Sn 790 (Pj); 919 (opp. ajjhattaṁ; Pj); — (b) to another place, in another direction, Ja III 376,27 (~ olokento); —- (c) otherwise, from another point of view, SN IV 50,20 (~ passati; Spk). "From another poin...

Hi, Mike. Hmm, Thanissaro Bhikkhu gives an interestingly different translation from Bhikkhu Bodhi, who translates as: I know. I have mixed both translations. Thanissaro uses "themes"? for nimitta; when I prefer signs (symbols). "Signs" is Bodhi's translation. So I used "sign...

May I add (for anyone interested) that the "seen" should encompass also - (and "in a way") - the internal sphere of senses. As it is written in SN 35.80: Directly knowing every thing, he comprehends every thing. Comprehending every thing, he sees all signs as something separate. ...

Hi vinasp. we need to distinguish between the actual (real) object and the mind-fabricated or conceived object. I am not going to talk again about the fact that mind is a result of the descent of nāmarūpa - so that mind cannot be the "maker of all things". I have covered that in a latter t...

Feelings are about an object, perception is of an object, and these require that consciousness first cognizes the object because this is contact without which feeling and perception cannot arise. And what about if form was of an object (signs & features) - feeling was of an object - perception ...

An explanation such as this is theoretical knowledge (Pariyatti). Maybe! - But still based on Buddha's saying: "This is peace, this is exquisite — the stilling of all fabrications (saṅkhāra)",... AN 10.60 - MN 64 - MN 22 - MN 26 - SN 22.90 - etc. I suppose they have to be stilled somehow....

That's what I'm talking about when I say the primordial Citta. The unchanging awareness. "The citta is the unchanging reality in which everything in the world arises and then ceases. Because the citta does not change, it does not exist—but it is real. Being awareness itself, it is that all-enc...

... one needs to insert "unwholesome" in verse 1 and "wholesome" in verse 2. And so it should be "All wholesome dhammas..." and "All unwholesome dhammas..." Hi Dhammanando bhikkhu. Glad to see that you are back; although I was even glader to know that you wer...

I recommend reading/listening to the chapter Feeling in Ajahn Paññavaddho's book Uncommon Wisdom . Thanks Thisperson But why would I go for Ajahn Paññavaddho, if what Buddha says is perfectly clear? Why go for second hand, when the Nikayas are widely available, and comprehensive enough? --- What do...

cappuccino wrote:You need to simplify!

Run!
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Sorry if this is a bit long. --- I know I will sound like an heretic, but I would like to understand how pali's Dhammapada, (which is (by now) not considered as an EBT by much of the serious scholars,) can yield such translations as: Manopubbaṅgamā dhammā Mind is the forerunner of all ? things? (Nan...

Is it the eye consciousness which makes sense of the visual stimulation (i.e. determines what is being seen) or is it the consciousness at the intellect which does this? Another way to ask this is to ask, is eye consciousness only an input function or is it also a processing function? chownah Hi ch...

So then what is "the seen..."? Is it just the aggregates without self-identification? http://www.accesstoinsight.org/tipitaka/mn/mn.044.than.html" onclick="window.open(this.href);return false;" Or as previously discussed, is it everything arising at the sense bases? This op...

In AN 4.24, tadī has been translated as "such" by Thanissaro and as "stable" by Bodhi. The interesting part is in the verse part that ends the sutta. Amid those who are self-constrained, the Stable ( tadī ) One would not posit as categorically true or false anything seen, heard, ...