- Traditional Buddhist meditation contains two different but com-
plementary aspects, namely, calm (samatha) and insight (vipassanã),
which are suited to the development of deep states of concentration
(samãdhi) and wisdom (paññã) respectively.
The Arahant, having already developed meditative calm and
insight to perfection, uses them as a means of living at ease in the sen-
sory world (sukhavihãradhamma) until he passes away. - Literally, the vimutti-citta.
- There is virtually unanimous agreement in Thailand that the
author, Ãcariya Mahã Boowa, is one of those auspicious monks. There
is debate as to who the other one might be. - This is a reference to the Duddubha Jãtaka (No.322) in which a rabbit
in the forest, having heard a loud thud caused by a fruit striking a palm
leaf, imagined that the sky was collapsing and ran panic-stricken, spread-
ing this false news to the other animals. Those animals in turn stam-
peded, thus placing themselves in great danger by believing in unfounded
rumors instead of trying to find out the truth for themselves. - Literally, vaååa-dukkha.
- For Paccekabuddha see Note #19, page 469
- Nãgas are a special class of non-human beings comprising all kinds
of serpents. Included in this category are snakes, deities associated with
bodies of water, and spirits of earth and the realm beneath it. As such,
nãgas represent the vital potential of falling rain and flowing water. They
are a class of beings whose primary role is that of protector and benefac-
tor, though, like all beings with kilesas, they may be temperamental, as
the following story illustrates. It is said that nãgas can change their form
at will. In the ancient texts there are many stories of nãgas presenting
themselves in human guise. Nãgas were known to have great respect for
the Buddha and his disciples. - Ãcariya Mun explained that the nãga had sprayed those monks
with its venom, thus causing various unpleasant symptoms to arise until
they could no longer bear the discomfort and fled.
jacob rumans
(Jacob Rumans)
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