Glossary for the 1 + 2 Characteristics Sutta

1	bhagava or bhagava(n)t, or bhagavata	Bhagava is the third party (i.e. the unknown story teller’s) appellation used to refer to the Tathagata (not the Buddha) in the Pali texts. It appears to be derived from (Sanskrit) bhâ, meaning: shine, beam; be resplendent or brilliant, and so on. In the Sansrit texts it is used in the sense of ‘Adorable’. The Pali term Bhagava defies precise translation. The most common (and misleading) translations are ‘Lord’, ‘Exalted’, ‘Illustrious’. Religious hagiographical epithets such as ‘The Blessed One’ (blessed by whom?) and ‘The Enlightened One’ (The Tathagata never claimed enlightenment) were invented in the 19^th century by amateur Christian manuscript translators (such as Rhys Davids) hoping to sell their books en masse to Christian readers in Europe and America.
2	Bhikkhus	bhikkhu: an almsman, a mendicant, an itinerant beggar (often bartering wisdom for sustenance), a Buddhist monk (i.e. ‘one gone forth into house-less-ness); later, a Buddhist priest. Basically a (true, read perfect, hence an arahant) bhikkhu is someone of no fixed (because no clung to) abode, outside or inside.
3	Body	rupa: variously translated to mean: form, physical body, material formation (or affect), matter, i.e. the physical) and so on. Rupa (from Sanskrit: appearance, colour, form, shape, likeness, image, reflection and so on) is one of 5 groups (Pali: khanda: possibly meaning: unit, quanta, whole; bulk; whole formations or clusters; branch, part, bit, bite and so on) into which an appearance (i.e. a phenomenon that arises and ceases) was (arbitrarily) divided by the Tathagata, the others being sensation, perception, ideation (possibly mental volition, conception, notion and so on) and consciousness. See below No 7. Sometimes the Tathagata divided appearance, i.e. a phenomenon (i.e. that ‘arises and ceases’, hence (be’)-comes or goes, hence does not stay (i.e. as a permanent hold, holding, self- or own support (hence a peculiarity) = atta) into two groups, namely form = rupa and mind (sometimes interpreted as name, e.g. by Nagasena) = nama, sometimes into three. Note: If the term body (rupa) is taken to mean: whole cluster, compound, conglomerate, then it synonymous with the Pali terms sankhara and dhamma. If body/rupa is understood as compound (of conditions or parts), then the first khanda can stand for the other4 khandas.
4	Not own	an’atta: not atta (possibly no atta). atta: an (self-reflexive) adjective (without an own substance) or possessive pronoun (to wit: mine own or mine self): not a noun. atta: meaning: own (i.e. owned by, peculiar to), rather than self (the latter, though a reflexive pro-noun, is often conceived and interpreted as a noun (or substantive) and then reified as a ‘thing’ by the naïve. The mistranslation of atta (note: Pali has no definite article) as ‘the self’ (recall Rhys Davids’ disastrous mistranslation “Form is not the atta (self)” derives from a fundamental 19^th century European (i.e. Victorian, Anglican) Christian misunderstanding of the Tathagata’s dhamma (here dhamma is understood as therapeutic intent). atta: does not mean: ego, self, personality (so the no longer Christian Nyanatiloka), or soul (so the Anglican Rhys Davids). The Pali (and Sanskrit) word for soul is ‘jiva’. atta: possibly derived from Sanskrit âtma, meaning ‘taken’, ‘grasped’, ‘obtained’, or âtma = âtman or âtmaka, meaning ‘having the nature of’, ‘consisting in’, to wit. ‘own’ (i.e. original to, ‘one’s own nature or essence’, peculiar to (i.e. in private ownership, hence a permanent (sub-) stance) hence having absolute control over); or âtmán, possibly meaning: breath, soul, (the latter Christian notions derived from the false translation of Hebrew word: nephesh, in Genesis 2), life, essence, nature, peculiarity; body, intellect, understanding, universal soul (so Macdonell), possibly derived from sattva, meaning: being existence, reality; essence nature, disposition, character. Take your pick! Fundamentally, the meaning of the term atta is unknown, consequently also that of anatta.
5	‘would not (potenially) lead to	saüvatteyya: lead to potentially, would be given to potentially, possibly: be subject to potentially
6	Bound Deteriorate	ābaddha or ābandha (from the Sanskrit: bādh, to oppress; or bandh: bind, tie, fasten; fix, attach; fetter; hinder and so on), meaning: bound, bond up, tied together, hold fast, (fig.)‘constrained’, ‘restricted’, ‘hindered’, i.e. un-free (Sanskrit: anta). Rhys Davids (reading rupa to mean: body) translated the term ‘àbàdhàya’ wrongly as ‘disease’. The term ‘disease’ (even affliction, so Nyanamoli) makes no sense) if, a) one reads closely the description that follows of the consequences of ābaddha and, b) when applied to the other 4 khandas and c) when considering the final result of the elimination of the āsavas (see below) - and which create the bonds - namely liberation. ābaddha or ābandha is translated by some as: deteriorate. However, the emphasis seems to be on the ability to control (hence of personal freedom to do as one pleases). Dukka happens because the body is not mine to control.
7	‘Let my body be…’	‘Let my body (i.e. my material form) be thus, let my body not be thus.’ This statement describes the consequence of the previous observation, namely: “Were body own (hence owned), then this body would not lead to (being) bound (6), and one could have it of body: ‘ Let my body…’” In short, the consequences as it were ring-fence (or defines) the cause. The consequence is lack of freedom of volition (i.e. to do as one pleases), the cause ‘being bound’ (i.e. ābaddha). The consequence of being bound, hence lacking freedom (of volition) is the claim that that which is bound is not owned (i.e. hence an’atta), and which is relatively (relationally, sub specie aeternitatis) true, absolutely (i.e. as quantum affect, hence sub specie momenti) untrue. Note the devious (possibly tactical) shift from the initial, universal observation that ‘Body becomes …’ to the personal and particular (hence in ownership) ‘Let my body become …’.
8	Feeling, Perception, Formation* Consciousness.	In this sutta, five subdivisions (or parts) of a (human) phenomenon, i.e. khandas, are presented. Each khanda (derived from Sanskrit skandha, meaning: division, part; quantity, aggregate, and so on) self-represents as a whole (unitised or quantised) cluster (or conglomerate) experienced as a whole (and, consequently mistaken for ‘own’). They are later on (in other suttas and the Abhidharma) sub-divided into smaller khandas (each one again presenting as a whole or quantum). The khanda divisions are a real mess (possibly used in a village to highlight the basic thrust of the argument) and fundamentally redundant; which suggests that this sutta was probably invented very late or even after the death of the Tathagata. Basically, a khanda is an internal whole affect (initially affecting as ‘solid’, real). With increased perspicacity (achieved via vipassana), a khanda is observed to be a ‘dependent’ cluster (read: formation or compound) of ‘lesser’ (in fact, ‘other’) khandas, ad infinitum. Since a khanda falls apart, and its parts fall apart, it has no abiding (read: ‘own’ = atta) substance (to wit, ‘no fixed abode’). In short, all khandas (as arbitrary subdivisions of a sankhara) are emerging phenomena, hence without permanently own quality/essence. * In this context possibly meaning: mental impression (hence an observer self-affect). The Pali term sankhara (i.e. formation, elsewhere equated with dhamma) used in this context doesn’t make sense. Sankhara funciosn as an expedient Fuzz Word. It is sometimes understood to mean: aggregate (to wit, synergy) of conditions; at other times: cluster (or mass) of essential conditions. The most likely meaning is ‘affect’ (or impression). It appears to have been adapted from Sanskrit samskâra, possibly meaning: preparation, dressing; refining, cleansing, purifying; training education; decoration and so on and on.
9	“How to you conceive it?”	Note the change of style, and which suggests that the second part of the sutta is older, that is to say, because it’s the simpler, more direct (village context efficient) question and answer mode. The initial part of the sutta was an apodictic statement, hence probably borrowed from (academic) Mahayana and where, in the Prajna Paramita Sutras, it would play THE KEY ROLE. Here the question functions as a ‘lead’ question that allows the Tathagata to lead (and mislead, i.e. towards his desired outcome) his hearers and who, quite obviously, were oafs, since the argument doesn’t wash.
10	Constant Inconstant	nicca, meaning: permanent, from Sanskrit: nitya, meaning innate, native; one's own (atta?), continual , perpetual , eternal; constantly dwelling or engaged in , intent upon , devoted or used to; ordinary , usual , invariable , fixed , necessary , obligatory . anicca, meaning the reverse of nicca, i.e. impermanent, and so on. Precisely what the Tathagata meant when he used the term nicca - and which can be synonymous with atta - not known.
11	‘Sir’	‘Bhante’. This is still the mode of address of Theravada Buddhist Bhikkhus.
12	Unpleasant	dukkha: A true fuzz word whose original meaning is unknown. Possible meanings are: ‘trouble’; stress; discomfort; pain, suffering; misery; agony. From Sanskrit duHkha, meaning: uneasy, uncomfortable, unpleasant, difficult; uneasiness, pain, sorrow, trouble, difficulty. The precise meaning of the word when first used by the Tathagata is uncertain. See: The Fuzz word dukkha
13	Pleasant	sukkha: reverse of dukkha
14	According to the law	dhamma: lit. ‘bearer’; constitution or nature of a thing (sankhara); the norm; the law (or rule); the Buddha’s opinion; doctrine; possibly the universal law; means, justice, righteousness, quality, or; mentality (i.e. a mental object), phenomenon, or; rationality (i.e. a reasonable or logic outcome); or, moral philosophy (i.e. morality), wisdom, the truth as the Buddha saw it. Take your pick! See: The Fuzz Word dhamma Adapted from Sanskrit dharma, possibly derived from Sanskrit dhr, meaning: to hold, uphold, support; meaning: established order, usage, institution, custom, prescription; rule; duty; virtue, moral merit; good works; right; justice; law; nature, character, essentially quality, characteristic attribute; property. Take your pick! The precise meaning of the term in this context is highly uncertain.
15	This is my own	eso me attà?ti: Peculiar to me, to wit, ‘my private property’; original and unique to me, hence (absolutely) ‘my own’, hence, something on which I stand, hence a sub’stance; consequently something I can do with what I want. Attà: lit. not derived from or dependent on an ‘other’ (i.e. not relative, hence probably conceived of as synonymous with Brahman = atman).
16	Aryan	aryan: usually translated as ‘noble’. The precise meaning of this term is unknown.
17	Pure	brahmana: a member of the Brahman caste; used by the Tathagata to describe a man leading a pure, sinless, ascetic (??) life; often synonymous with arahant (see below). Rhys Davids cheated when he mistranslated the term brahmana as ‘holy’ in order to give it a numinous (hence religious) quality.
18	This (such-ness)	itthiatta: from either ittha-tva, meaning thus-that ‘being’ (so), or thus-ness; or itthi-atta, ‘thus own’ or ‘own self’, meaning own-ness or self-ness; hence possibly meaning: the present state (of appearance, i.e. the person as a whole), possibly ‘current or present such-ness’. The exact meaning of the term is unknown. The Tathagata never defined itthiatta, as he failed to define the term ‘atta’, hence leaving everyone blindfolded (by words with undecided, hence incomplete meaning) and attempting to describe and understand his dhamma as the blind men tried to describe and understand the elephant.
19	Intoxicants	āsavas: lit. in-flows or in-floods; the basic impulses, passions, urges to or drivers of life, namely the desire (craving lust) for sensory experience (read: lust), the urge to existence, the drive to mental (and metaphysical) speculation and ignorance as (initial) driver that starts the wheel rolling, i.e. that triggers birth. Elsewhere called, cankers, taints, poisons and so on. The asavas reappear as part of the 10 fetters schedule.
20	Arahants	arahant: accomplished, deserving, worthy. Individuals who had achieved the goal of the Tathagata’s path, namely the elimination of the āsavas, possibly resulting in nibbana, were called arahants. Later on the supreme goal could be reached by many different routes, for instance via the eightfold path, by eliminating the perversions, the fetters and so on. Later on it was thought expedient to create intermediary states (of accomplishment) prior to attaining arahantship (and which doesn’t really make sense), save as a means of guaranteeing the bhikkhus’ food supply. The initial meaning of the word is unknown.