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jālin {pi}


Pāḷi; √ jālin
gender:
type:
alt. sp.: IPA: d͡ʒɑːlɪn̪, Velthuis: jaalin, readable: jaalin, simple: jalin
translation ~:
skr.:
khmer: ជាលិន៑
thai: ชาลินฺ
sinhal.: ජාලින්
burm.: ဇာလိန်
appears:



jaalin.jpg

[dic] jālin (jalin)

jālin: Description welcome. Info can be removed after imput.

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

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PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

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Info

The upper info is for display reasons for pages refering to words not included in this dictionary.

Detail on “Illustrated Glossary of Pāli Terms” see Index and Introduction.

Content

Index IGPT
a | ā | i | ī | u | ū | e | o | k | kh | g | gh | | c | ch | j | jh | ñ | | ṭh | | ḍh | | t | th | d | dh | n | p | ph | b | bh | m | y | r | l | v | s | h |

j

jahāti orapāraṁ

Renderings
    • he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it
Introduction

The dictionaries: orapāra

The dictionaries (sv Ora) render orapāra as follows:

  • PED: ‘the lower and higher worlds.’
  • DOP: ‘the nearer and the farther shore.’

We will now explain our support of PED.

Pāra and Apāra: then Pāra means nibbāna

Where pāra means the Far Shore (i.e. nibbāna), then the Near Shore is called apāra:

1) going from the Near Shore to the Far Shore

apārā pāraṁ gamanāyāti. (AN v 4)

2) He would go from the Near Shore to the Far Shore if he developed the Supreme Way.

Apārā pāraṁ gaccheyya bhāvetto maggamuttamaṁ. (Snp 1130)

When pāra is linked to apāra, it always means nibbāna. It does not mean the far side of something. We can discount the single exception at Uda 90, where people wanted to go to the far side of the Ganges: apārā pāraṁ gantukāmā (Uda 90). This can be regarded as a misquote because it is contradicted by other versions of the same story:

orā pāraṁ gantukāmā. (DN ii 89)

orā pāraṁ gantukāmā. (Vin.1.230)

Pāra and Ora: then Pāra does not mean nibbāna

When pāra is paired with ora, then pāra means the far side of something, or further from the observer than something:

1) Unsatisfied with this side of the ocean, he would desire the other side as well.

Oraṁ samuddassa atittarūpo pāraṁ samuddassapi patthayetha. (MN ii 72)

The same relationship is seen with cognate words:

1) The foolish cowherd makes the cows cross ‘without examining the near shore (orimaṁ tīraṁ) or the far shore (pārimaṁ tīraṁ) of the river Ganges’

asamavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ asamavekkhitvā pārimaṁ tīraṁ. (MN i 225)

2) The village called Setakaṇṇika is in the southern direction. Beyond that (parā) are border districts, nearer than that (orato) are middle (districts).

dakkhiṇāya disāya setakaṇṇikaṁ nāma nigamo. Tato parā paccantimā janapadā orato majjhe. (Vin.1.197)

3) Having taken the robe in one hand, and wiped the robe-rail or robe-cord with the other hand, having got the edges away from him (parato), and the fold towards him (orato), the robe should be laid aside.

Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ. (Vin.2.209)

Pāraṁ in the Uraga Sutta does not mean nibbāna

Translators of the Uraga Sutta usually say that the bhikkhu ‘abandons the near and far shore’. For example, Norman says:

• That bhikkhu… leaves this shore and the far shore as a snake leaves its old, worn-out skin.

So bhikkhu jahāti orapāraṁ urago jiṇṇamiva tacaṁ purāṇaṁ. (Norman, Snp 1)

Because ‘far shore’ implies nibbāna, we disagree with this translation for two reasons:

  • 1) nibbāna is nowhere else said to be left or abandoned.
  • 2) in combination with oraṁ, pāraṁ means the far side of something, or further from the observer than something, which are nowhere in the suttas said to be qualities of nibbāna.

Verse 15: key to the meaning of orapāraṁ

The key to the meaning of orapāraṁ is found in verse 15 which concerns the non-returner. The verse says this:

• The bhikkhu in whom there is nothing born of suffering which is a cause for returning to the low plane of existence (oraṁ), he sheds orapāraṁ, as a snake sheds its old, worn-out skin.

Yassa darathajā na santi keci oraṁ āgamanāya paccayāse
So bhikkhu jahāti orapāraṁ urago jiṇṇamiva tacaṁ purāṇaṁ. (Snp 15)

Here, in oraṁ’s first occurrence its meaning is clear: ‘the low plane of existence.’ So let us now discuss the three planes of existence.

The three planes of existence

Each universe is comprised of three planes of existence (dhātu), which are named according to two systems:

System 1)

• the low plane of existence, the middle plane of existence, and the high plane of existence

hīnadhātu majjhimadhātu paṇītadhātu. (DN iii 215)

System 2)

• the sensuous plane of existence, the refined material plane of existence, and the immaterial plane of existence

kāmadhātu… rūpadhātu… arūpadhātu. (AN i 224)

Once-returners return once to this [low] plane of existence’ (sakideva imaṁ lokaṁ āgantvā, meaning the low plane of existence, hīnadhātu) because they have not abandoned the five ties to individual existence in the low plane of existence (orambhāgiyāni saṁyojanāni). Note that we render both hīna and oraṁ as ‘low.’

Non-returners do not return from ‘that world’ (anāvattidhammo tasmā lokā, AN i 245) meaning the two higher planes of existence: the refined material plane of existence (rūpadhātu) and the immaterial plane of existence (arūpadhātu), because that is where they are reborn, either in the Pure Abodes (MN i 81; AN iv 73), or as Brahmās (SN i 149), or as immaterial beings (AN ii 127).

So oraṁ in the phrase orambhāgiyāni saṁyojanāni stands for hīnadhātu, i.e. where non-returners do not return to. Therefore in orapāraṁ, pāraṁ stands for majjhimadhātu and paṇītadhātu. If shedding oraṁ means abandoning the low plane of existence, then shedding pāraṁ means shedding the middle and high planes of existence. This, then, gives us the meaning of jahāti orapāraṁ:

• He sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it.

The commentary explains orapāra in several ways, one of which is: Oraṁ kāmadhātu, pāraṁ rūpārūpadhātu. This confirms our explanation.

Parenthesis: ’[ties to individual existence in the]’

Norman translation says:

• That bhikkhu… leaves this shore and the far shore as a snake leaves its old, worn-out skin.

So bhikkhu jahāti orapāraṁ urago jiṇṇamiva tacaṁ purāṇaṁ. (Norman, Snp 1)

But one cannot rationally say one leaves what one does not have, in this case the far shore. The commentary to verse 1 says it means saṁyojanāni is abandoned:

So bhikkhu jahāti orapāranti so evaṁ kodhaṁ vinento bhikkhu yasmā kodho tatiyamaggena sabbaso pahīyati, tasmā orapārasaññitāni pañcorambhāgiyasaṁyojanāni jahātīti veditabbo

We parenthesise accordingly.

Illustrations

Illustration: jahāti orapāraṁ, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it

The bhikkhu in whom there is nothing born of suffering which is a cause for returning to the low plane of existence, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yassa darathajā na santi keci oraṁ āgamanāya paccayāse
So bhikkhu jahāti orapāraṁ urago jiṇṇamiva tacaṁ purāṇaṁ. (Snp 15)

The bhikkhu in whom there is no inward anger, and who has transcended [craving for] honour and renown, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yassantarato na santi kopā itibhavābhavatañca vītivatto
So bhikkhu jahāti orapāraṁ urago jiṇṇamiva tacaṁ purāṇaṁ. (Snp 6)

jāneyyāti

Renderings
    • could gauge
    • should understand
    • could comprehend
    • would recognise
    • should consider
    • might consider
    • could know
    • knew
    • would know
    • might know
  • jāneyyāsi: should understand; could comprehend; would recognise; should consider; might consider; would know; might know
  • jāneyyātha: should consider; knew
  • jāneyyaṁ: could know
Introduction

Kālāma Sutta: yadā attanāva jāneyyātha

The Kālāma Sutta’s notoriety as the ‘freethinker's kit to truth’ is partly due to a frequent mistranslation of the prominent phrase in the sutta by ignoring the optative tense, thus:

• When you know for yourselves: 'These things are unwholesome… then you should abandon them.

Yadā tumhe kālāmā attanāva jāneyyātha ime dhammā akusalā… atha tumhe kālāmā pajaheyyātha. (AN i 190)

This flawed instruction would only be valid if the Buddha trusted an untrained disciple to know for himself what is unwholesome and wholesome. But if he could be trusted in this way, it would negate the rationale for a religious training system. We propose that the excerpt is more accurately and more rationally translated with ‘should consider.’ The context obliges one to translate yadā as ‘if’ not ‘when’:

• Kālāmas, if you yourselves should consider: “These teachings are unwholesome… you should abandon them.

Yadā tumhe kālāmā attanāva jāneyyātha ime dhammā akusalā… atha tumhe kālāmā pajaheyyātha. (AN i 190)

Saṅkhitta Sutta: jāneyyāsi

In the Saṅkhitta Sutta jāneyyāsi is a synonym of dhāreyyāsi, both words in the optative tense, and both with the meaning ‘to consider,’ not ‘to know’.

• Gotamī, things of which you might consider: ‘These things lead to non-attachment [to originated phenomena], not to attachment to originated phenomena… you can definitely consider this is [in accordance with] the teaching

ye ca kho tvaṁ gotami dhamme jāneyyāsi ime dhammā virāgāya saṁvattanti no sarāgāya… ekaṁsena gotami dhāreyyāsi eso dhammo. (AN iv 280)

Illustrations

Illustration: jāneyyāti, could gauge

Who am I, sir, to gauge the ascetic Gotama’s accomplishment in wisdom? Surely, he would be his equal who could gauge the ascetic Gotama’s accomplishment in wisdom.

Ko cāhaṁ bho ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyāti. (MN i 175)

jāneyyāsi

jāneyyāsi: (main article see: jāneyyāti)

Illustration: jāneyyāsi, should understand

Should you not understand the meaning of what is said by me, you should ask me further about it: ‘How is this, Master Udena? What is the meaning of this?’

yassa ca pana me bhāsitassa attha na jāneyyāsi mamaṁyeva tattha uttariṁ paṭipuccheyyāsi: idaṁ bho udena kathaṁ imassa kvattho ti. (MN ii 158)

Illustration: jāneyyāsi, could comprehend

My dear and noble friend, if you could comprehend the Blessed One’s virtue and knowledge [of things according to reality], you would never think that he should be abused and reviled.

Sace tvaṁ tāta bhadramukha tassa bhagavato sīlapaññāṇaṁ jāneyyāsi na tvaṁ tāta bhadramukha taṁ bhagavantaṁ akkositabbaṁ paribhāsitabbaṁ maññeyyāsī ti. (MN ii 210)

Illustration: jāneyyāsi, would recognise

But, bhikkhu, have you ever seen that Blessed One? And if you saw him, would you recognise him?

Diṭṭhapubbo pana te bhikkhu so bhagavā. Disvā ca pana jāneyyāsī'ti. (MN iii 238)

Illustration: jāneyyāsi, should consider

If, on reflection, you should consider that this act of body which I wish to do would lead my own harm, to the harm of others, or to the harm of both, that it is spiritually unwholesome, has an unpleasant result, and unpleasant karmic consequences, as far as possible you should avoid this type of bodily act.

Sace tvaṁ rāhula paccavekkhamāno evaṁ jāneyyāsi: yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idamme kāyakammaṁ attavyābādhāyapi saṁvatteyya paravyābādhāyapi saṁvatteyya ubhayavyābādhāyapi saṁvatteyya akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākanti. Evarūpaṁ te rāhula kāyena kammaṁ sasakkaṁ na karaṇīyaṁ. (MN i 415)

Illustration: jāneyyāsi, might consider

Gotamī, things of which you might consider

ye ca kho tvaṁ gotami dhamme jāneyyāsi

• These things lead to non-attachment [to originated phenomena], not to attachment to originated phenomena

ime dhammā virāgāya saṁvattanti no sarāgāya

• lead to emancipation [from individual existence], not bondage [to individual existence]

visaṁyogāya saṁvattanti no saṁyogāya

• lead to a dwindling away of the five grasped aggregates, not to a proliferation of the five grasped aggregates

apacayāya saṁvattanti no ācayāya

• lead to fewness of needs, not abundance of needs

appicchatāya saṁvattanti no mahicchatāya

• lead to contentment, not to discontentment

santuṭṭhiyā saṁvattanti no asantuṭṭhiyā

• lead to physical seclusion, not to gregariousness

pavivekāya saṁvattanti no saṅgaṇikāya

• lead to right effort, not to indolence

viriyārambhāya saṁvattanti no kosajjāya

• lead to being easy to support, not to being difficult to support

subharatāya saṁvattanti no dubbharatāyā

You can definitely consider

ekaṁsena gotami dhāreyyāsi

• this is [in accordance with] the teaching

• this is [in accordance with] the discipline

• this is [in accordance with] the Teacher’s training system

etaṁ satthusāsanan ti. (AN iv 280)

Illustration: jāneyyāsi, would know

If a fire was burning in front of you, would you know this fire was burning in front of you?

sace te purato aggi jaleyya jāneyyāsi tvaṁ ayaṁ me purato aggi jalatīti? . (MN i 486-7)

Illustration: jāneyyāsi, might know

Māgandiya, you do not have noble vision by which you might know [spiritual] health and see the Untroubled.

Taṁ hi te māgandiya ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi nibbānaṁ passeyyāsī ti. (MN i 510)

jāneyyātha

jāneyyātha: (main article see: jāneyyāti)

Illustration: jāneyyātha, should consider

Kālāmas, if you yourselves should consider:

Yadā tumhe kālāmā attanāva jāneyyātha

“These teachings are unwholesome;

ime dhammā akusalā

these teachings are blameworthy;

ime dhammā sāvajjā

these teachings are denounced by the wise;

ime dhammā viññugarahitā

when followed and taken up

ime dhammā samattā samādinnā

these teachings lead to harm and suffering,”

ahitāya dukkhāya saṁvattantīti

you should abandon them.

atha tumhe kālāmā pajaheyyātha. (AN i 190)

Illustration: jāneyyātha, knew

Nigaṇṭhas, friends, if you knew that you existed in the past, and that you did not not-exist… that being so, then it would be fitting for the venerable Nigaṇṭhas to declare… all suffering will be exhausted.

Sace tumbhe āvuso nigaṇṭhā jāneyyātha ahuvamheva mayaṁ pubbe na nāhuvamhā ti. evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya… sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī ti. (MN ii 215)

jāneyyaṁ

jāneyyaṁ: (main article see: jāneyyāti)

Illustration: jāneyyaṁ, could know

Is there any absorption unabandoned in myself that might so preoccupy my mind that I could not know or see things according to reality?

atthi nu kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ na jāneyyaṁ na passeyyanti. (MN i 323)

jāla

Renderings
Introduction

PED’s terms for Jāla and Jālin

PED (sv Jāla) says: ‘a net; netting, entanglement (lit. or fig.): snare, deception.’

PED (sv Jālin) says:

  • a) adj: “having a net,” ensnaring, deceptive
  • b) noun: a fisherman, ensnarer, witch

Taṇhā: entanglement

We call taṇhā an entanglement not a net for two reasons:

1) Taṇhā is a synonym of saṅghāṭa, which is ‘a weft, tangle, mass,’ says PED, and means literally ‘binding together.’

• The bhikkhu Sāti, son of a fisherman, is caught in the vast entanglement of craving, in the tangle of craving.

Sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājāla taṇhā saṅghāṭa paṭimukkan ti. (MN i 271)

2) Because taṇhā is the reason that this world is ‘tangled up like string, a knotted ball of thread, a twisted mass of reeds and rushes’:

• I will explain to you the craving that entangles, that floats along, that is far-flung, that is sticky, by which this world [of beings] is blanketed, smothered, tangled up like string, a knotted ball of thread, a twisted mass of reeds and rushes.

Taṇhaṁ vo bhikkhave desissāmi jāliniṁ saritaṁ visaṭaṁ visattikaṁ yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto gulāguṇḍikajāto muñjababbajabhūto. (AN ii 212-3)

Venerable Surādha’s ‘entanglement’

Venerable Surādha said:

• Birth is destroyed by me. The Conqueror’s training system has been fulfilled. What is considered ‘the entanglement’ has been abandoned [by me]. The conduit to renewed states of individual existence has been abolished.

Khīṇā hi mayhaṁ jāti vusitaṁ jinasāsanaṁ
Pahīno jālasaṅkhāto bhavanetti samūhatā. (Tha 135)

Jālasaṅkhāto (“considered ‘the entanglement’”) could be pointing to mohajālaṁ (SN iii 83), maccuno jālaṁ (Snp 357), or taṇhājālo (Tha 308). But the association with bhavanetti means taṇhājālo is likely meant, because taṇhā is part of bhavanetti:

• The fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification in regards to bodily form: this is called the conduit to renewed states of individual existence.

rūpe kho rādha yo chando yo rāgo yā nandi yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā ayaṁ vuccati bhavanetti. (SN iii 191)

Although taṇhā is usually ‘destroyed’ or ‘obliterated,’ it is also said to be ‘abandoned’:

  • 1) Yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā (SN iii 10).
  • 2) Taṇhā hissa dutiyā sāssa pahīnā (SN iv 37).
Illustrations

Illustration: jāla, entanglement

[Most folk] are blinded by sensuous yearning, wrapped in the entanglement [of craving], enfolded in the cloak of craving.

Kāmandhā jālapacchannā taṇhāchadanachāditā. (Tha 297)

jālaṁ

jālaṁ: (main article see: jāla)

Illustration: jālaṁ, web

A spider on its self-spun web

sayaṁkataṁ makkaṭakova jālaṁ. (Dhp 347)

Illustration: jālaṁ, net

He destroyed the strong, extensive net of deceitful death.

Acchidā maccuno jālaṁ tataṁ māyāvino daḷhaṁ. (Snp 357)

Like a fish breaching a net in the water

The wind is not bound by a net

vāto va jālamhi asajjamāno. (Snp 71)

Like birds escaped from a net

Sakunto jālamutto va. (Dhp 174)

Illustration: jālaṁ, entanglement

The entanglement of undiscernment of reality is obliterated

There is no entanglement like undiscernment of reality

Natthi mohasamaṁ jālaṁ. (Dhp 251)

jālo

jālo: (main article see: jāla)

Illustration: jālo, entanglement

The entanglement of craving has been done away with.

jāliniṁ

jāliniṁ: (main article see: jāla)

Illustration: jāliniṁ, entangling

Usabha destroyed the entangling origin of suffering.

Usabhacchidā jāliniṁ dukkhamūlaṁ. (MN iii 70)

jālinī

jālinī: (main article see: jāla)

Illustration: jālinī, entangling

He for whom entangling and sticky craving no more exists to lead him anywhere.

Yassa jālinī visattikā taṇhā natthi kuhiñci netave. (SN i 107)

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Glossary various Teacher

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Suttas and Dhammadesanā

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en/dictionary/jālin.txt · Last modified: 2019/09/25 05:31 by 127.0.0.1