Etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ.
“This is peaceful, this is excellent, namely the stilling of all preparations, the relinquishment of all assets, the destruction of craving, detachment, cessation, extinction”.
This in fact is a meditation subject in itself, a kammaṭṭhāna. This is the reflection on the peace of Nibbāna, upasamānussati. So if we can successfully make use of this as both the heading and the theme of these sermons, we would be in a position to understand those six qualities of the Dhamma. We are told that the Dhamma is svākkhāta, that it is well-proclaimed, sandiṭṭhika, can be seen here and now, akālika, timeless, ehipassika, inviting one to come and see, opanayika, leading one onwards, paccattaṃ veditabbo viññūhi, that it can be understood by the wise each one by himself.
There is a popular belief that the commentaries are finally traceable to a miscellany of the Buddha word scattered here and there, as pakiṇṇakadesanā. But the true state of affairs seems to be rather different. Very often the commentaries are unable to say something conclusive regarding the meaning of deep suttas. So they simply give some possible interpretations and the reader finds himself at a loss to choose the correct one. Sometimes the commentaries go at a tangent and miss the correct interpretation. Why the commentaries are silent on some deep suttas is also a problem to modern day scholars. There are some historical reasons leading to this state of affairs in the commentaries.
[mp3]http://assets4.dhammikaweb.com/uploads/2013/01/nivane_niveema_0001.mp3[/mp3]
.
Recent Comments