[JamieMember]

So the issue is you feel like you’re missing the deeper meaning? I think that they are quite straightforward for the most part. I think the key is to understand that the Pali Canon is a huge body of orally transmitted material, so it’s very conventional and easy to memorise. I often think that the meaning of many suttas could be condensed into a few fairly short sentences. In fact I’d love to be able to buy a book that just translated the meanings of the suttas, with some notes on context, and cut out all of the extraneous stuff. For presentation on a page, it would make much more sense to use clear visual layouts and diagrams rather than burying the information in walls of text.

Rant aside, I think it’s unlikely that you’re missing out on deeper meanings embedded in the suttas. However I’m sure you can analyse them to find your own interpretation and how the concepts used fit into the wider framework, or you could just read commentaries, but commentaries can give flawed interpretations. You could make considering the suttas into a form of analytical meditation (as described in the appendix of TMI) if you think you’re not ‘getting’ it.

And of course, I think the largest obstacle to understanding the suttas (or any Buddhist literature) is often the translation of words. I haven’t really done this myself but it might be worth getting a Pali/Sanskrit dictionary and coming to terms with the different subtle connotations of words. Then of course you also need to know which words the translator is using to refer to the originals! Otherwise it’s very easy for the meaning to become obscured or confused, particularly when the Buddha lists five, or nine, or however many different types of fear (or whatever).

Slightly off-topic, but I do always find it odd how often the Buddha seemed to produce apparently exhaustive lists of quite abstract phenomena. Particularly because of my perspective on non-duality, and the unsatisfactoriness of concepts, it seems peculiar that he makes so many authoritative statements about mundane things. However, the emphasis on non-duality is really a Mahayana doctrine so perhaps that’s why it doesn’t feature prominently in the Pali Canon.

[JamieMember]

I think this seems like a good idea in principle. Do you have an estimate of how many hours of audio we’re talking about here?

I might be interested in helping to annotate the clips, particularly since I haven’t listened to a lot of it myself yet.

I also have some very limited web development experience and a desire to learn more, if I could be of any use that way.

[JamieMember]

Another little excerpt:

The Buddha once visited a small town called Kesaputta in the kingdom of Kosala. The inhabitants of this town were known by the common name Kālāma. When they heard that the Buddha was in their town, the Kālāmas paid him a visit, and told him:
‘Sir, there are some recluses and brāhmaṇas who visit Kesaputta. They explain and illumine only their own doctrines, and despise, condemn and spurn others’ doctrines. Then come other recluses and brāhmaṇas, and they, too, in their turn, explain and illumine only their own doctrines, and despise, condemn and spurn others’ doctrines. But, for us, Sir, we have always doubt and perplexity as to who among these venerable recluses and brāhmaṇas spoke the truth, and who spoke falsehood.’
Then the Buddha gave them this advice, unique in the history of religions:
‘Yes, Kālāmas, it is proper that you have doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, look you Kālāmas, do not be led by reports, or tradition, or hearsay. Be not led by the authority of religious texts, nor by mere logic or inference, nor by considering appearances, nor by the delight in speculative opinions, nor by seeming possibilities, nor by the idea: ‘this is our teacher’. But, O Kālāmas, when you know for yourselves that certain things are unwholesome (akusala), and wrong, and bad, then give them up . . . And when you know for yourselves that certain things are wholesome (kusala) and good, then accept them and follow them.’
The Buddha went even further. He told the bhikkhus that a disciple should examine even the Tathāgata (Buddha) himself, so that he (the disciple) might be fully convinced of the true value of the teacher whom he followed.

Walpola Rahula, What the Buddha Taught pp.30-31

[JamieMember]

Something that I noticed even before I discovered TMI, when I had only meditated sporadically, was that I could overcome hiccups by being mindful of the sensations in my chest and diaphragm.

Works much better for me than drinking a glass of water upside down etc.! Feels a little bit like a super power 🙂

Slightly out of left field but there you go 😁

• This reply was modified 7 years, 1 month ago by  Jamie.

[JamieMember]

“Even the slightest distinctions made
set heaven and earth far apart.”

Beautiful, thank you for sharing.

• This reply was modified 7 years, 1 month ago by  Jamie.

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