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2726 Mon 27 Aug 2018 LESSON (67) Mon 27 Aug 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) Vipassana Fellowship Meditation Course The Meditation Course Application Details My Course Wisdom from World Religions-Sarvajan Hitay Sarvajan Sukhay-For The Gain of The Many and For The Welfare of The Many-Special Courts to be constituted for day to day hearing of the UPCOCA cases -
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2726 Mon 27 Aug 2018 LESSON (67) Mon 27 Aug 2007

Do Good Be Mindful  -  Awakened One with Awareness (AOA)


Vipassana Fellowship Meditation Course 


The Meditation Course

Application Details

My Course  Wisdom from World Religions


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105 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā 



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Vipassana Fellowship

Meditation Course - September 2018

Meditation Course - September 2018

This is the application form for the 10 week online meditation course from Vipassana Fellowship.


The course begins on Saturday 29th September and ends on Friday 7th December 2018.

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    The Meditation Course

    Application Details

    Our next available course will
    begin in September 2018 and registration is now open. To ensure a place,
    early application is advisable. The course runs from September 29th -
    December 7th, 2018.

    Subscription Fees For New Course Participants


    The subscription rate for our current course is US $140. This brings 10
    weeks’ tuition via Vipassana Fellowship’s Online Course Campus, personal
    support for your practice (by e-mail and online discussion) from the
    course teacher and includes specially recorded audio guided meditations
    and chants.


    Please note that anyone in genuine financial difficulty may contact us
    before applying to discuss paying by instalments over a longer term or,
    when necessary, a reduced subscription fee.

    Homelands Places

    Our FREE subscription offer for South Asia


    If you were born and currently live in one of the traditional homelands
    of early Theravada Buddhism we are able to offer a limited number of
    places on each online course free of charge. This scheme applies to
    those native to - and permanently resident in - India, Sri Lanka,
    Thailand, Nepal, Burma, Pakistan, Cambodia and Laos. You must also be
    able to access the course daily from your home country. Homelands places
    are always in high demand and it is advisable to apply as soon as
    possible. The special Homelands form for our September course will be
    available here on August 29th. Please do not use the standard
    application form below for Homelands places.

    Subscriptions For Previous Participants

    Concessionary rates available to all previous participants


    If you have participated in any of our earlier online courses you are
    welcome to join us for the new session at a substantial discount: the
    standard version for US $80 including the downloadable audio material.
    Note: Our Parisa scheme is an alternative way of subscribing that
    provides ongoing support, access to future courses and new monthly
    material.

    Registration

    If you would like to register for the forthcoming course, you will
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    normally write to you within 7 days to confirm your place.

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    Vipassana Fellowship - Calm and Insight meditation inspired by the early Buddhist tradition.


    Mindfulness meditation from the Theravada tradition for the spiritual development of people of all faiths & none.
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    Vipassana Fellowship Meditation Course

    An established online course in Mindfulness Meditation as found in the Serenity and Insight traditions of early Buddhism.



    Please join us for one of our 10 week courses:

    • June 2018 (10 week course: June 16th - August 24th)
    • September 2018 (10 week course: September 29th - December 7th) - Registration now available.
    • January 2019 (10 week course)




    Vipassana Fellowship’s online meditation courses have been offered since
    1997 and have proven helpful to meditators in many countries around the
    world. The main text is based on a tried and tested format and serves
    as a practical introduction to samatha (tranquility) and vipassana
    (insight) techniques from the Theravada tradition of Buddhism. Intended
    primarily for beginners, the 10 week course is also suitable for
    experienced meditators who wish to explore different aspects of the
    tradition. The emphasis is on building a sustainable and balanced
    meditation practice that is compatible with lay life. The course is led
    by Andrew Quernmore, a meditation teacher for over 20 years and with a
    personal meditation practice of more than 35 years. Andrew trained with
    teachers in Sri Lanka and in England and has taught meditation in London
    colleges and at retreats in the UK, Europe and Asia. The course is
    delivered wholly online in our Course Campus.





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    • Parisa - Our support scheme for previous participants



    Comments from participants

    Participants in our earlier course wrote:

    “What a wonderful experience this has been. The course was so well
    organized, easily accessible, affordable, systematic, and comprehensive.
    I will always be grateful for this experience in my journey.” L, USA

    “I found the course immensely useful, accessible and extremely thought-provoking.” - A, UK

    “I didn’t finish everything, but what I was able to experience
    was profound. Thank you so much for the tremendous wealth of thinking
    and peace contained within your course.” - N, USA

    “I found it very helpful and well structured. It helped me
    establish a daily practice throughout the duration and to learn a lot” -
    I, Argentina

    “When I applied to join the course, I was struggling in my
    practice and had lost heart. I can’t sufficiently express my
    appreciation and gratitude for the wonderful resource you offer. The
    content was immediately engaging, and was throughout delivered with
    clarity and thoughtful care. Perhaps I can best express feedback in
    terms of how differently things feel having completed the course. The
    words that pop up are refreshment, reinvigorated, revival; joyful
    reconnection and commitment. Thank you.” - E, UK

    “Before joining this course I was doing meditation but not with
    such discipline and without any structure. This course showed me many
    beautiful aspects of meditation which I have read before but not
    experienced. My sincere thanks to you and all people working for this
    online course. This is great help to people who cannot go physically to
    Ashrams to attend and practice.” S, India

    “I greatly enjoyed it! And found it to be a great introduction to various meditation techniques.” - M, Hong Kong

    “I very much appreciated the structure of the course and the
    exercises, which made it easy to integrate them into normal everyday
    life. Not being in a retreat but living in normal circumstances while
    practicing the exercises has enabled me to more and more notice
    phenomena arising in particular situations and I indeed started to learn
    and observe how suffering is created in everyday life situations and
    what suffering feels like. (A bit like ‘training on the job.’) Also I
    noticed insights arising, literally out of nowhere.” - A, Germany

    “am very happy with the offered course, and Andrew’s use of
    personal perspective really helped me understand things better. Although
    I’ve previously used Vipassana meditation, this course really brought
    it together for me.” J, USA

    “Meditations of Loving-Kindness, Compassion, Appreciative Joy,
    Equanimity etc. will no doubt help to maintain an emotional balance in
    the midst of discouraging vicissitudes of life. All in all the package
    was complete, precise and well crafted for the development of mind.
    Thank you, with your help I began the journey. And hope, will continue
    till the end.” J, India

    “Truly memorable experience. Am determined more than ever to
    continue my practice and perpetual exploration. Thanks for taking us
    through this journey.” G, India

    “I enjoyed very much the January meditation course. Although
    I’ve done a few of those 10 day courses, this online course taught me
    new techniques that I find helpful. I also enjoyed the readings and
    found Andrew’s style of writing to be very pleasing to read. He doesn’t
    shove the text down one’s throat. Instead, he imparts the information in
    a way which is easy to read and leaves the reader feeling at ease - as
    though this is really doable if only one approaches it with a relaxed
    and calm attitude. Thanks Andrew! I hope we meet someday!” - A, USA

    Recent comments:

    “This course has been very helpful to me in establishing a daily practice.” - D, USA


    “I have learned much and my meditation practice has benefitted greatly…” - C, Australia


    “I would like to thank you for your well structured, informative and
    personal course, it helped me for 3 months in a great way and left me
    determine to continue meditation practice…” - T, Qatar


    “Wonderful course. Like a guided stroll through a wondrous
    rainforest. Rough terrain and stormy weather were dealt with gently but
    profoundly. Beauty was to be rejoiced in. Student discussion was fun and
    educative. Both my
    meditation practise and my Buddhism grew exponentially. Thank you Andrew
    and all participants.” -S, Australia


    “I enjoyed your course. I meditate each morning…” - A, USA

    “Thank you very much for the Vipassana course! … I kept up, learned, and benefitted in what feels like a major way.” - M, USA

    “Impermanence! I do not like endings. Thank you so much for offering
    this meditation course to the world. I was so happy to find it.” - S,
    Canada

    “Hi, I have just completed the course. It was fantastic, life
    altering. Feel very sad that it is finished. I have now established a
    daily meditation practice and will try to find a group in Sydney to
    further my dhamma practice. Thank you, it really has been a remarkable
    experience. I will join the Parisa and stay in touch with this
    organization. I have NO complaints only gratitude. Thank you.” - K,
    Australia

    “As we near the end of the course I just want to say ‘thank you’ for
    your work on it and share some of my thinking and experience at thsi
    point. Ive found the different aproaches to meditation interesting and
    useful and have appreciated your focus on practicalities. The frequently
    asked questions have helped to avoid my inundating you with questions,
    as many people have clearly walked the path before asking them! … I am
    happy that it is a practical philosophy for living an ethical life, I
    like the emphasis on acting skillfully, feel that individual
    responsibility for ones actions (rather than relying on redemption)
    makes sense … Thank you for a very accessible path! - J, UK

    Earlier comments



    Dhamma Essay:
    The Five Spiritual Faculties by Bhikkhu Bodhi





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    My Course  Wisdom from World Religions

    ed One

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    About
    Home
    Thank you for registering with the Graduate Theological Union.

    Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.

    You will be contacted shortly before the course launches with further instructions. Thank you!

    My Courses  Wisdom from World Religions  Getting Started

    https://wisdomfromworldreligions.com/my-courses

    Awaken

    Getting Started

    12%
    Start: Mon 23 Jul 2018
    View More
    About
    the Course Until recently, the wisdom of the world’s many religions
    existed in separate silos blocked from other traditions by barriers of
    language, distance, and slow communications. Now, more than at any time
    in history, this collective wisdom is…
                                    

    The First Things To Do In The Course                                                  

                                   

    What You’ll Learn in This Course                                                  

                                   

    Orientation Video                                                  

                                   

    Course Plan (Syllabus) Word Version                                                  

                                   

    Daily Course Activities                                                  

                                   

    FAQs and Troubleshooting Guide                                                  

                                   

    Brought
    to by a Generous Grant from the Templeton World Charity Foundation
    (Executive Summary)                                                  

                                   

    Pretest

    ©
    2018 Kenneth Rose. Excluding quoted material from other copyrighted,
    public domain, Creative Commons materials and proprietary material owned
    by Accord LMS, Now You Know Media, the Templeton World Charity
    Foundation, and the Graduate Theological Union. All rights reserved.

    Permission
    to include excerpts from Wisdom from World Religions: Pathways Toward
    Heaven on Earth © 2002 Templeton Foundation Press has been granted by
    the Templeton Foundation Press. All rights reserved.

    The
    Wisdom from World Religions global open online course is offered in
    partnership with the Graduate Theological Union of Berkeley, California,
    a unique multi-religious consortium for the graduate study of religion
    featuring more than 20 member schools, centers, and institutes.

    Sir
    John Templeton and Wisdom from World Religions is a grant-funded
    project from the Templeton World Charity Foundation. The opinions
    expressed in this publication are those of the author(s) and do not
    necessarily reflect the views of the Templeton World Charity Foundation,
    Inc.
    Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use

    https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=5eeb618a-2a3d-4d06-9924-291d4cdbde67&FId=265cabb3-80fd-4942-b195-c1ba9b1db55d&MId=491&PortalId=0&TbId=119

    About the Course

    Until
    recently, the wisdom of the world’s many religions existed in separate
    silos blocked from other traditions by barriers of language, distance,
    and slow communications. Now, more than at any time in history, this
    collective wisdom is easily available to anyone with an internet
    connection. But without a guide to this enormous wealth of information
    and practice, we can quickly lose our way. 

    In this course,
    comparative religionist Kenneth Rose will be your guide in learning
    about and practicing the religious and spiritual wisdom that  can change
    your life and the life of your community. Taking his start from the
    spiritual principles and practices outlined by noted investor  and
    spiritual teacher Sir John Templeton in his book Wisdom from World
    Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
    these teachings to their sources in the world’s major religions and show
    you how you can put them into practice.

    What You’ll Learn

    This course provides clear and inspiring answers to many of life’s big questions:

    Does life have an ultimate meaning?
    Is science the ultimate guide to the deepest truth of life?
    Does God, or a divine reality, exist?
    What practices can bring God, or a divine reality, into your own experience?
    Is death the end of life?
    Course Learning Objectives

    After taking this course, participants should be able to:

    Identify the basic teachings of the world’s major active religious traditions.
    Distinguish the different religions from each other.
    Compare these religions in search of commonalties and differences.
    Evaluate Sir John’s contributions to the study of spirituality.
    Apply some of the spiritual practices suggested by Sir John Templeton
    Assess claims about spiritual realities made by the various religions.
     

    https://wisdomfromworldreligions.com/my-courses

    Awakened One

    |
    Logout

    My Courses
    Resources
    Community
    About
    Home
    Thank you for registering with the Graduate Theological Union.

    Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.

    You will be contacted shortly before the course launches with further instructions. Thank you!

    My Courses  Wisdom from World Religions

    Wisdom from World Religions

    1%
    Start: Mon 23 Jul 2018
    View More
    Until
    quite recently, the wisdom of the world’s many religions existed in
    separate silos barricaded from other traditions behind barriers of
    language, distance, and slow communications. Now, more than any time in
    history, this collective wisdom is easily …
    Week 1

                                                              
    Getting Started

                                                              
    Day 1 (Monday): Wisdom from World Religions

                                                              
    Day 2 (Wednesday): The Divinity of the World: “God-life moving through all” 

                                                              
    Day 3 (Friday): The Spiritual Anchor of the Material World

    Week 2

                                                              
    Day 4 (Monday): Spiritual Pluralism

                                                              
    Day 5 (Wednesday): Spiritual Laws

                                                              
    Day 6 (Friday): Divine Intelligence and Creativity

    Week 3

                                                              
    Day 7 (Monday): The Humble Approach

                                                              
    Day 8 (Wednesday): A Moral Wakeup Call

                                                              
    Day 9 (Friday): Expanding Spiritual Science and Research

    Week 4

                                                              
    Day 10 (Monday): The Law of Mind Action

                                                              
    Day 11 (Wednesday): A Guiding Inner Power

                                                              
    Day 12 (Friday): An Attitude of Gratitude

    Week 5

                                                              
    Day 13 (Monday): The Return on Generosity

                                                              
    Day 14 (Wednesday): The Movement of Forgiveness

                                                              
    Day 15 (Friday): Practicing Unlimited Love

    Week 6

                                                              
    Day 16 (Monday): Forward into the Divine Unknown

                                                              
    Day 17 (Wednesday): The Mystic Power of Prayer

                                                              
    Day 18 (Friday): The Standpoint of Nonduality

    ©
    2018 Kenneth Rose. Excluding quoted material from other copyrighted,
    public domain, Creative Commons materials and proprietary material owned
    by Accord LMS, Now You Know Media, the Templeton World Charity
    Foundation, and the Graduate Theological Union. All rights reserved.

    Permission
    to include excerpts from Wisdom from World Religions: Pathways Toward
    Heaven on Earth © 2002 Templeton Foundation Press has been granted by
    the Templeton Foundation Press. All rights reserved.

    The
    Wisdom from World Religions global open online course is offered in
    partnership with the Graduate Theological Union of Berkeley, California,
    a unique multi-religious consortium for the graduate study of religion
    featuring more than 20 member schools, centers, and institutes.

    Sir
    John Templeton and Wisdom from World Religions is a grant-funded
    project from the Templeton World Charity Foundation. The opinions
    expressed in this publication are those of the author(s) and do not
    necessarily reflect the views of the Templeton World Charity Foundation,
    Inc.
    Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use

    2718 Sun 19 Aug 2018 LESSON (59) Sun 19 Aug 2007
      
    Do Good Be Mindful  -  Awakened One with Awareness (AOA)

    Sunday 7 Hours  Morning 9:30 am - 11:30 am Sutta (Discourse)

    Thank you for registering with the Graduate Theological Union.

    https://wisdomfromworldreligions.com/my-courses

    Awakened One

    |
    Logout

    My Courses
    Resources
    Community
    About
    Home
    Thank you for registering with the Graduate Theological Union.

    Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.

    You will be contacted shortly before the course launches with further instructions. Thank you!

    My Courses  Wisdom from World Religions  Getting Started

    Getting Started

    12%
    Start: Mon 23 Jul 2018
    View More
    About
    the Course Until recently, the wisdom of the world’s many religions
    existed in separate silos blocked from other traditions by barriers of
    language, distance, and slow communications. Now, more than at any time
    in history, this collective wisdom is…
                                   

    The First Things To Do In The Course                                                  

                                   

    What You’ll Learn in This Course                                                  

                                   

    Orientation Video                                                  

                                   

    Course Plan (Syllabus) Word Version                                                  

                                   

    Daily Course Activities                                                  

                                   

    FAQs and Troubleshooting Guide                                                  

                                   

    Brought
    to by a Generous Grant from the Templeton World Charity Foundation
    (Executive Summary)                                                  

                                   

    Pretest

    ©
    2018 Kenneth Rose. Excluding quoted material from other copyrighted,
    public domain, Creative Commons materials and proprietary material owned
    by Accord LMS, Now You Know Media, the Templeton World Charity
    Foundation, and the Graduate Theological Union. All rights reserved.

    Permission
    to include excerpts from Wisdom from World Religions: Pathways Toward
    Heaven on Earth © 2002 Templeton Foundation Press has been granted by
    the Templeton Foundation Press. All rights reserved.

    The
    Wisdom from World Religions global open online course is offered in
    partnership with the Graduate Theological Union of Berkeley, California,
    a unique multi-religious consortium for the graduate study of religion
    featuring more than 20 member schools, centers, and institutes.

    Sir
    John Templeton and Wisdom from World Religions is a grant-funded
    project from the Templeton World Charity Foundation. The opinions
    expressed in this publication are those of the author(s) and do not
    necessarily reflect the views of the Templeton World Charity Foundation,
    Inc.
    Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use

    https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=5eeb618a-2a3d-4d06-9924-291d4cdbde67&FId=265cabb3-80fd-4942-b195-c1ba9b1db55d&MId=491&PortalId=0&TbId=119
    About the Course

    Until
    recently, the wisdom of the world’s many religions existed in separate
    silos blocked from other traditions by barriers of language, distance,
    and slow communications. Now, more than at any time in history, this
    collective wisdom is easily available to anyone with an internet
    connection. But without a guide to this enormous wealth of information
    and practice, we can quickly lose our way. 

    In this course,
    comparative religionist Kenneth Rose will be your guide in learning
    about and practicing the religious and spiritual wisdom that can change
    your life and the life of your community. Taking his start from the
    spiritual principles and practices outlined by noted investor  and
    spiritual teacher Sir John Templeton in his book Wisdom from World
    Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
    these teachings to their sources in the world’s major religions and show
    you how you can put them into practice.

    What You’ll Learn

    This course provides clear and inspiring answers to many of life’s big questions:

    Does life have an ultimate meaning?
    Is science the ultimate guide to the deepest truth of life?
    Does God, or a divine reality, exist?
    What practices can bring God, or a divine reality, into your own experience?
    Is death the end of life?
    Course Learning Objectives

    After taking this course, participants should be able to:

    Identify the basic teachings of the world’s major active religious traditions.
    Distinguish the different religions from each other.
    Compare these religions in search of commonalties and differences.
    Evaluate Sir John’s contributions to the study of spirituality.
    Apply some of the spiritual practices suggested by Sir John Templeton
    Assess claims about spiritual realities made by the various religions.
     

    https://wisdomfromworldreligions.com/my-courses

    Awakened One

    |
    Logout

    My Courses
    Resources
    Community
    About
    Home
    Thank you for registering with the Graduate Theological Union.

    Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.

    You will be contacted shortly before the course launches with further instructions. Thank you!

    My Courses  Wisdom from World Religions

    Wisdom from World Religions

    1%
    Start: Mon 23 Jul 2018
    View More
    Until
    quite recently, the wisdom of the world’s many religions existed in
    separate silos barricaded from other traditions behind barriers of
    language, distance, and slow communications. Now, more than any time in
    history, this collective wisdom is easily …
    Week 1

                                                              
    Getting Started

                                                              
    Day 1 (Monday): Wisdom from World Religions

                                                              
    Day 2 (Wednesday): The Divinity of the World: “God-life moving through all” 

                                                              
    Day 3 (Friday): The Spiritual Anchor of the Material World

    Week 2

                                                              
    Day 4 (Monday): Spiritual Pluralism

                                                              
    Day 5 (Wednesday): Spiritual Laws

                                                              
    Day 6 (Friday): Divine Intelligence and Creativity

    Week 3

                                                              
    Day 7 (Monday): The Humble Approach

                                                              
    Day 8 (Wednesday): A Moral Wakeup Call

                                                              
    Day 9 (Friday): Expanding Spiritual Science and Research

    Week 4

                                                              
    Day 10 (Monday): The Law of Mind Action

                                                              
    Day 11 (Wednesday): A Guiding Inner Power

                                                              
    Day 12 (Friday): An Attitude of Gratitude

    Week 5

                                                              
    Day 13 (Monday): The Return on Generosity

                                                              
    Day 14 (Wednesday): The Movement of Forgiveness

                                                              
    Day 15 (Friday): Practicing Unlimited Love

    Week 6

                                                              
    Day 16 (Monday): Forward into the Divine Unknown

                                                              
    Day 17 (Wednesday): The Mystic Power of Prayer

                                                              
    Day 18 (Friday): The Standpoint of Nonduality

    ©
    2018 Kenneth Rose. Excluding quoted material from other copyrighted,
    public domain, Creative Commons materials and proprietary material owned
    by Accord LMS, Now You Know Media, the Templeton World Charity
    Foundation, and the Graduate Theological Union. All rights reserved.

    Permission
    to include excerpts from Wisdom from World Religions: Pathways Toward
    Heaven on Earth © 2002 Templeton Foundation Press has been granted by
    the Templeton Foundation Press. All rights reserved.

    The
    Wisdom from World Religions global open online course is offered in
    partnership with the Graduate Theological Union of Berkeley, California,
    a unique multi-religious consortium for the graduate study of religion
    featuring more than 20 member schools, centers, and institutes.

    Sir
    John Templeton and Wisdom from World Religions is a grant-funded
    project from the Templeton World Charity Foundation. The opinions
    expressed in this publication are those of the author(s) and do not
    necessarily reflect the views of the Templeton World Charity Foundation,
    Inc.
    Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use

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    Thank you for registering with the Graduate Theological Union.

    Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.

    You will be contacted shortly before the course launches with further instructions. Thank you!

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    Wisdom from World Religions

    ©
    2018 Kenneth Rose. Excluding quoted material from other copyrighted,
    public domain, Creative Commons materials and proprietary material owned
    by Accord LMS, Now You Know Media, the Templeton World Charity
    Foundation, and the Graduate Theological Union. All rights reserved.

    Permission
    to include excerpts from Wisdom from World Religions: Pathways Toward
    Heaven on Earth © 2002 Templeton Foundation Press has been granted by
    the Templeton Foundation Press. All rights reserved.

    The
    Wisdom from World Religions global open online course is offered in
    partnership with the Graduate Theological Union of Berkeley, California,
    a unique multi-religious consortium for the graduate study of religion
    featuring more than 20 member schools, centers, and institutes.

    Sir
    John Templeton and Wisdom from World Religions is a grant-funded
    project from the Templeton World Charity Foundation. The opinions
    expressed in this publication are those of the author(s) and do not
    necessarily reflect the views of the Templeton World Charity Foundation,
    Inc.
    Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use

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    About the Course

    Until
    recently, the wisdom of the world’s many religions existed in separate
    silos blocked from other traditions by barriers of language, distance,
    and slow communications. Now, more than at any time in history, this
    collective wisdom is easily available to anyone with an internet
    connection. But without a guide to this enormous wealth of information
    and practice, we can quickly lose our way. 

    In this course,
    comparative religionist Kenneth Rose will be your guide in learning
    about and practicing the religious and spiritual wisdom that can change
    your life and the life of your community. Taking his start from the
    spiritual principles and practices outlined by noted investor  and
    spiritual teacher Sir John Templeton in his book Wisdom from World
    Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
    these teachings to their sources in the world’s major religions and show
    you how you can put them into practice.

    What You’ll Learn

    This course provides clear and inspiring answers to many of life’s big questions:

    Does life have an ultimate meaning?
    Is science the ultimate guide to the deepest truth of life?
    Does God, or a divine reality, exist?
    What practices can bring God, or a divine reality, into your own experience?
    Is death the end of life?
    Course Learning Objectives

    After taking this course, participants should be able to:

    Identify the basic teachings of the world’s major active religious traditions.
    Distinguish the different religions from each other.
    Compare these religions in search of commonalties and differences.
    Evaluate Sir John’s contributions to the study of spirituality.
    Apply some of the spiritual practices suggested by Sir John Templeton
    Assess claims about spiritual realities made by the various religions.
     

    https://wisdomfromworldreligions.com/my-courses

    Thank you for registering with the Graduate Theological Union.

    Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.

    You will be contacted shortly before the course launches with further instructions. Thank you!

    My Courses Wisdom from World Religions Day 1 (Monday): Wisdom from World Religions

    Day 1 (Monday): Wisdom from World Religions

    0%
    Start: Mon 23 Jul 2018
    Click the Open button to the right to access today’s learning elements.
                                   

    Unit
    1 Study Guide: Sir John Templeton’s Wisdom from World Religions: The
    Tapestry of World
    Religions                                                  

                                   

    Unit
    1 Video: Sir John Templeton’s Wisdom from World Religions: The Tapestry
    of World Religions                                                  

                                   

    Unit
    2 Study Guide: Introducing the Religions of the World: Sir John
    Templeton and the Study of
    Religion                                                  

                                   

    Unit
    2 Video: Introducing the Religions of the World: Sir John Templeton and
    the Study of
    Religion,                                                  

                                   

    Unit
    3 Study Guide: A Spiritual Practice from Sir John Templeton: Lifting
    Your awareness to a Higher level of
    Receptivity                                                  

                                   

    Unit
    3 Video: A Spiritual Practice from Sir John Templeton: Lifting Your
    Awareness to a Higher Level of
    Receptivity                                                  

                                   

    Unit 4 Study Guide: Guest Lecture: Sir John Templeton on Science and Religion                                                  

                                   

    Unit 4 Video 4: Guest Lecture: Sir John Templeton on Science and Religion                                                  

    https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=5eeb618a-2a3d-4d06-9924-291d4cdbde67&FId=265cabb3-80fd-4942-b195-c1ba9b1db55d&MId=491&PortalId=0&TbId=119

    About the Course

    Until
    recently, the wisdom of the world’s many religions existed in separate
    silos blocked from other traditions by barriers of language, distance,
    and slow communications. Now, more than at any time in history, this
    collective wisdom is easily available to anyone with an internet
    connection. But without a guide to this enormous wealth of information
    and practice, we can quickly lose our way. 

    In this course,
    comparative religionist Kenneth Rose will be your guide in learning
    about and practicing the religious and spiritual wisdom that can change
    your life and the life of your community. Taking his start from the
    spiritual principles and practices outlined by noted investor  and
    spiritual teacher Sir John Templeton in his book Wisdom from World
    Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
    these teachings to their sources in the world’s major religions and show
    you how you can put them into practice.

    What You’ll Learn

    This course provides clear and inspiring answers to many of life’s big questions:

    Does life have an ultimate meaning?
    Is science the ultimate guide to the deepest truth of life?
    Does God, or a divine reality, exist?
    What practices can bring God, or a divine reality, into your own experience?
    Is death the end of life?
    Course Learning Objectives

    After taking this course, participants should be able to:

    Identify the basic teachings of the world’s major active religious traditions.
    Distinguish the different religions from each other.
    Compare these religions in search of commonalties and differences.
    Evaluate Sir John’s contributions to the study of spirituality.
    Apply some of the spiritual practices suggested by Sir John Templeton
    Assess claims about spiritual realities made by the various religions.
     

    https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=baed4430-b15c-4cd9-9296-e59b90798ffe&FId=6cb27ee6-c289-4a70-95d5-218eb9da98e7&MId=491&PortalId=0&TbId=119
    Video 1: Sir John Templeton’s Wisdom from World Religions

    Topic:  The Tapestry of World Religions

    A
    Spiritual Law from Sir John Templeton: “The rich variety of world
    religions creates a tapestry of amazing beauty—a testimony to the
    spiritual nature of our human visit on earth” (WWR 56).

    Video 1 Learning Objectives:

    To get acquainted with Sir John Templeton’s Spiritual Vision
    To
    apply spiritual laws in order to become what Sir John Templeton calls
    “a constructive participant in building ‘heaven on earth’” (WWR xix).
    To employ the resources of the world’s religions to a personal quest for wisdom.
    Readings and Selections

    Suggested Reading in Wisdom from World Religions

    xix-xxv
    Discussion questions

    Seekers
    How many significant living religions of the world can you name?
    What methods would you use to study the religions of the world?
    Proficients
    Can you group different current religious into two or three or more families of religions/
    What critical and theoretical perspectives do you bring to bear on the study of religion?
    Adepts
    Do you think that spiritual practices and the study of religion belong together?
    What
    do you see as the strengths and weaknesses of the synthesis of
    religious ideas and practices that John Templeton expresses in Wisdom
    from World Religions?
     

    Readings from Sir John Templeton’s Wisdom from World Religions

    “The
    rich variety of world religions creates a tapestry of amazing beauty—a
    testimony to the essential spiritual nature of our human visit on earth.
    And yet, within this amazing and sometimes fascinating diversity can be
    found an equally amazing unity” (WWR 56).
    “The more we know about
    the universe and our place in it, the more we realize how little we
    know. So, in our ongoing search, we often look to the spiritual
    teachings of the world religions to provide assistance in helping us
    understand more of who and what we are and why we are here.” (WWR 5)
    “Wisdom
    from World Religions: Pathways toward Heaven on Earth is designed to
    offer people of all ages and all nations an opportunity to learn a
    little more about the spiritual laws, principles, and teachings of a
    variety of great spiritual practices. I hope that in this book we can
    offer a Scripture verse or story or parable or discipline or quote that
    may show you the world in a way more helpful than you have seen it
    before. The materials presented in this book can provide an opportunity
    for learning and “growing in wisdom.” There are clear scriptural and
    philosophical bases for advocating the need for an inquiring and open
    mind. . . . Can the value in learning to see a different world lie not
    in replacing the one you have, but in providing a basis for an
    opportunity to see from a different, or larger, perspective? Can the
    timeless universal principles of life that transcend modern times or
    particular cultures help people in all parts of the world live happier
    and more useful lives?” (WWR xxi).
    “The publishing of this book is
    accomplished with reverence and appreciation for the world religions
    that purify a person’s mind and heart, elevate his emotions, and offer
    guidance for a spiritual way of life. Much of the material contained
    herein has been made possible by the sincere light of the prophets,
    teachers, and traditions of the world’s great religions that, through
    the ages, have expressed sacred insights and wisdom to humanity” (WWR
    xxv).

    “Who am I? Why am I here on planet Earth? What does the future
    hold? How can I set out on my own into a world that sometimes seems
    filled with conflict and strife? How can I get along better with the
    people in my life? How do I cope with day-to-day pressures? How can I be
    successful in my work? How do I find peace in the midst of turmoil? How
    can my life be useful and happy?” (WWR 3).



    https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=41f9f3a7-0329-4fe1-bed1-c518422460bb&FId=6cb27ee6-c289-4a70-95d5-218eb9da98e7&MId=491&PortalId=0&TbId=119



    youtube.com
    https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=36e4e304-48f0-4aef-8190-c717d13b9c9a&FId=6cb27ee6-c289-4a70-95d5-218eb9da98e7&MId=491&PortalId=0&TbId=119



    Topic: Sir John Templeton and the Study of Religion

    Video 2 Learning objectives

    1. To describe SJT’s approach to the wisdom of the world’s religions
    2. To explain how SJT’s Wisdom from World Religions (WWR) relates to the academic and religious study of religion.
    3. To outline some of the skills that we need to bring to the study the world’s religions.
    • Discussion questions

      • Seeker

        • What is the value of “an inquiring and open mind” (xxi), according to the Sir John?
        • How can studying the world’s religions help us to see the world and its diverse peoples differently?
      • Proficient
        • How do the spiritual teachings of the world’s religions help us understand our place and role in the world?
        • What consequences for your own views of religion does studying other religions have?
      • Adept
        • What might be the unifying principle or principles of the vastly diverse religions of the world?
        • In contrast, say, to philosophy, how do the religions of the world promote wisdom?

    https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=b143babd-48df-4ac1-9b4c-77e0524daee7&FId=6cb27ee6-c289-4a70-95d5-218eb9da98e7&MId=491&PortalId=0&TbId=119



    Video 3: A spiritual practice from Sir John Templeton: Lifting your awareness to a higher level of receptivity

    Video 3 Learning Objective: To employ this spiritual practice from Sir John Templeton.

    https://wisdomfromworldreligions.com/my-courses





    Thank you for registering with the Graduate Theological Union.


    Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018. 


    You will be contacted shortly before the course launches with further instructions. Thank you! 

    Wisdom from World Religions

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    Until
    quite recently, the wisdom of the world’s many religions existed in
    separate silos barricaded from other traditions behind barriers of
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    Sarvajan Hitay Sarvajan Sukhay-For The Gain of The Many and For The Welfare of The Many

    Special Courts to be constituted for day to day hearing of the UPCOCA cases

    Lucknow : October 31, 2007 The U.P. Chief Minister, Km. Mayawati today tabled the Uttar Pradesh Control of Organized Crime Bill in the house with an aim to eliminate organized crime in Uttar Pradesh, so that common people could be saved from the clutches of Mafia and hardened criminals operating as organised syndicate. Informing the press at her official residence, 5-Kalidas Marg, the Chief Minister said that roots of organized crime in the State were very deep and it was felt that a very effective Act was necessary for curbing, controlling and trampling them. The Chief Minister said that the proposed Act would deal chiefly with contract killers, kidnappers, gun totting contractors, hawala traders, enemies of economic structure of the country, producers of spurious drugs and liquors, drug smugglers, mafia etc. She said that the Act would also put an effective curb on display of fire arms at public places for creating terror among the people. The Bill, when passed, will be named as UP Control of Organised Crime Act (UPCOCA). Km. Mayawati told that some people support criminals covertly and managed criminal’s benami property, such people would now be dealt with sternly by the proposed Act. She said that prior to formation of her government, many cases of providing police security to the criminals came before the public. After the Act comes in force, providing security to such criminals would be illegal. She said that the proposed Act would also focus on persons moving around with licensed weapons for establishing ‘gundaraj’. She said that under the Act, licenses of members of any group moving around with three or more license guns would be liable for cancellation. Besides that private security with police security has been prohibited. The Chief Minister said that the cases of grabbing contracts by use of force generally come in light. Wrongful allotment of contracts under the pressure of organized criminals and groups were also reported. To put complete check on such complaints the Act has envisaged such provisions that contractor mafia would not be grabbing contracts by use of force. Submission of character certificates has been made compulsory for the contractors. Besides, arrangements have also been made for E-tendering through internet so that none of the contractors were prevented from tendering for contracts by mafia or mafioso. Any contractor approaching to the authority for tendering his sealed quotations with gang of armed persons would be deemed as a criminal and for that stern punishment is provided in the Act. The Chief Minister said that the Act contemplates for a State level Organized Crime Control Authority with powers to cancel contracts, grabbed forcefully. This authority has also been empowered to give directions as and when required to concerning departments whenever a tender is accepted following due procedure but subsequently cancelled under the pressure of contractor mafia. The Chief Minister also referred to the complaints of old and helpless persons regarding their land and houses being grabbed by use of forge documents and purchase of a property of a legal owner and forcefully evacuating him from the property by land mafia at a very low price. Such land mafia had been under the purview of the Act and would face strict punitive action. Besides, criminals absconding or fleeing from the country after commission of the crime and operating from abroad would not go scot-free because the courts will be able to dispose off the case against them during such criminals absconding. Km. Mayawati said that though the Act incorporates strict provisions and chances of the abuse of the same has been prevented. She said that before enacting the Act, its pros and cons have been examined thoroughly and such provisions has been made which might uproot the organized criminals. She disclosed that before to lodging first information report the written permission of Divisional Commissioner and Deputy Inspector General has been made compulsory besides, the written permission of Inspector General has also been made compulsory before filing charge sheet in the court of law. The Chief Minister said that provision has been made to impose a minimum fine of Rs. five lakh and imprisonment of five years up to life term and capital punishment along with a fine of Rs. 10 lakh under the Act. Such stern provisions have been made to exercise effective control on organized crime through the Act. She said that in common courts the cases remained pending for a long time but under the provisions of UPCOCA, the cases would be tried in the special courts and would be heard every day, so that they were decided speedily. It was worth mentioning that strict provisions of punishment have been made under the Act. After the life term, in the event of repeated crime the capital punishment could be awarded besides imposing a fine of Rs. 10 lakh. Also on the first registration of crime the criminal would not be able to obtain exparte bail and on registration of case for the second time the offence would be non-bailable. Besides, provision has also been made to accord top priority to the hearing of the case under the UPCOCA. Therefore, in the event of the hearing of any case of the criminals in any other court, the hearing of the case of other court will be stopped and case registered under UPCOCA would be heard on priority basis. Km. Mayawati told the media persons that for monitoring the activities of mafia, the chairperson of the State Organized Crime Control Authority would be Principal Secretary Home, which was to be constituted under the Act. Besides, Additional Director General Law and Order, Additional Director General Crime and Special Secretary (Justice) would be the members of the authority. The Authority has been empowered with all the rights to break the economic backbone of the criminals. The Chief Minister said that provision under the Act has also been made to constitute District Organized Crime Control Committees in the chairpersonship of District Magistrates in the districts. These committees would function in accordance with the directions of the Organized Crime Control Authority. The Superintendent of Police, Additional S.P. or Dy. S.P. would be members of this committee. The committees would send its report to State level Authority after conducting through enquiry and investigations regarding organized crimes. Km. Mayawati said that provisions have also been made in the Act to constitute a State level Appellate Authority in the chairpersonship of a retired Mr. Justice of Honble High Court. The Appellate Authority would hear the appeals against the orders passed by the State level Authority within 30 days of the passing the orders. Besides, Director General of police an officer of the level of Principal Secretary will be member of Appellate Tribunal. The Chief Minister hoped that with the implementation of UPCOCA the activities of hooligans, land mafia and other mafioso, professional criminals and anti-social elements would be checked effectively and the peace loving people of the State would be free from the clutches of such elements. Km. Mayawati said that during last assembly elections and at the time of the formation of the government of her party, she promised to provide a government to the people, which was free from injustice, crime, fear, corruption with an attention on development, besides, ensuring the rule of law by law. She hoped that the implementation of UPCOCA would be an effective step in this direction. The Chief Minister reminded that when her party took the reins of power in the State the criminals were ruling the roost and people were living in an atmosphere of fear, terror and injustice. That was why she pledged to give an end to the ‘jungleraj’ prevailing in the State and providing relief to the common men. She directed the officers of administration to work fearlessly and impartially. She further said that as result of this the police force was successful in eliminating the dreaded criminals and dacoits like Dadua who symbolized terror. She said that majority of criminals, due to whom the people were living in an atmosphere of terror, had been imprisoned and put behind the bars, in her regime. She said that her government has also promised to the people to break the economic backbone of the criminals and exercise and effective control on organized criminals. Her government was making its all out efforts to eliminate the organized criminals, dreaded gangsters and anti-social elements, she added. ————

    State Government decides cane prices for the crushing season 2007-08

    Lucknow: October31, 2007 The Uttar Pradesh Government has fixed the cane prices for the purchase of cane by sugar mills for the crushing season 2007-08. Now, the cane prices of ‘Anupyukta Prajati’ would be Rs. 122.50, ‘Sadharan Prajati’ Rs. 125 and the price of ‘Agaiti Prajati’ would be 120 per quintal. Giving this information at her government residence 5-Kalidas Marg, the Uttar Pradesh Chief Minister Km. Mayawati said that the U.P. Government was serious regarding the payment of cane price arrears on government and co-operative sugar mills of the state. She said that state government had provided Rs. 113 crore as budgetary assistance and Rs. 200 crore as government guarantee for it. The Chief Minister, while addressing media persons said that the amount of cane arrear was Rs.3005 crore, at the time of formation of our government on May 13, 2007. This huge amount of arrear was due to the faulty policies of earlier government, which did not take any initiative for its payment. Km. Mayawati said that directives were issued to officers for ensuring the payment of cane arrears immediately after the formation of the government. As a result, an amount of Rs.1593 crore was being paid during last five months, which was more than 50 per cent of the total arrear. The Chief Minister said that private sugar mills were being emphasised regarding the payment of cane arrears and the government had issued R.C. against 64 private sugar mills. She said if the earlier government had taken the case of cane farmers seriously, then neither this situation would have arised nor the R.C.s would have been issued against so many sugar mills. Km. Mayawati said that special emphasis was being given to the payment of cane arrears on government and co-operative sugar mills. A letter had been written to the Prime Minister on Sept.10, 2007 making request for giving interest free loan of Rs. 1875 crore to sugar mills in this regard, she added. The Chief Minister said that at some places due to the less weighing of cane the farmers suffered heavy loss. Taking a serious note regarding these complaints, the government had decided to increase the amount of economic penalty with a view to checking the tendency of less weighing at cane purchase centres. She said that earlier on first receipt of complaint of less weighing, a fine of Rs. 1000 per day was prescribed. Now, that fine has been increased five fold and amounts to Rs. 5000 per day. Likewise, fine for less weighing of cane caught red handed would amount to 10 times more, than the earlier fixed fine of Rs. 5000. Now, it would be Rs. 50,000. Km. Mayawati said that our government was serious and doing its best efforts for the welfare of cane farmers. It was also committed for the cent percent payment of cane arrears, she added. ******

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    2725 Sun 26 Aug 2018 LESSON (66) Fri 24 Aug 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) Diploma in Theravada Buddhist Studies Guide To Tipitaka Vipassana Fellowship Meditation CourseThe Blessed,Noble,Awakened One-The Tathagata-Characteristics of Attention and Wisdom -Sister Gotami
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    Diploma in Theravada Buddhist Studies

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    Vipassana Fellowship Meditation Course


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    Diploma in Theravada Buddhist Studies




    WELCOME TO MAHABODHI RESEARCH CENTRE

    (Affiliated to Karnataka Sanskrit University, Govt. of Karnataka, Bengaluru)

    A Centre for Theravada Buddhist Studies

    The Buddha Dhamma or Buddhism is the fruit
    of a most intensive search conducted over a long period of time by a
    compassionate noble prince whose heart was going out to help suffering
    beings. This Flower of Mankind is none other than Gotama, the Buddha,
    who lived and taught 26 centuries ago in India. It is so inspiring and
    pragmatic teaching, that a fifth of the world today follows him
    devotedly.

    COURSES WE OFFER


    CERTIFICATION COURSE IN THERAVADA BUDDHIST STUDIES

    This is indeed a great opportunity for
    all those interested in the Teachings of the Buddha in its original
    form, as preserved in the Pali language – The tipitaka. Regular Courses
    are offered by the MRC. Currently Diploma in Theravada Buddhist Studies,
    Certification courses in Theravada Buddhist Studies are going on and
    further Bachelor master study program will be undertaken. At present 14
    Ph. D scholar are pursuing their research study.


    DIPLOMA IN THERAVADA BUDDHIST STUDIES

    This is indeed a great opportunity for
    all those interested in the Teachings of the Buddha in its original
    form, as preserved in the Pali language – The tipitaka. Regular Courses
    are offered by the MRC. Currently Diploma in Theravada Buddhist Studies,
    Certification courses in Theravada Buddhist Studies are going on and
    further Bachelor master study program will be undertaken. At present 14
    Ph. D scholar are pursuing their research study.

    MESSAGES

    To provide value based education on Buddhist ethics and morality, for achieving higher goal of material and spiritual progress.
    To become future ambassadors of peace and future leader in the society.
    Morality, meditation, wisdom for the ultimate perfection.
    Happiness and well being with compassion and love.

    OUR VISION

    To promote the four modes of sublime
    living (Brahma-vihàra) which would lead to the establishment of peaceful
    and prosperous world.
    To abstain from evil deeds and practice good deeds.
    To train more Dhammadutas, Qualified upasakas and upasikas endowed with
    good morality and well-versed in Piñaka literature and meditation
    practice.

    OUR MISSION

    To share the genuine Theravàda Buddhism with the people of the world.
    To Study, teach and practice Theravada Buddhism as found in Pàli Tipiñaka containing the original teachings of the Buddha.
    To organize practical programs of meditation, mind training and practice of Thervàda Buddhism goals.

    Mahabodhi Research Centre

    (Affiliated to Karnataka Samskrit University)
    (Govt. of Karnataka, Bangalore)

    Maha Bodhi Society
    No.14, Kalidasa Road
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    https://archive.org/details/guidetotipitaka029042mbp
    Guide To Tipitaka
    by Sayagyi U Ko Lay

    Publication date 2001/00/00
    Topics Guide To Tipitaka, Sayagyi U Ko Lay, Selangor Buddhist Vipassana Meditation Society, LANGUAGE. LINGUISTICS. LITERATURE
    Publisher Selangor Buddhist Vipassana Meditation Society , Selangor , Malaysia
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    Contributor SNL, Vetapalem
    Language English
    Call number 29042
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    https://accesstoinsight.org/lib/authors/bodhi/abhiman.html
    A Comprehensive Manual of Abhidhamma
    The Abhidhammattha Sangaha of Acariya Anuruddha
    general editor
    Bhikkhu Bodhi
    pali text originally edited and translated by
    Mahathera Narada

    Introduction

    by U Rewata Dhamma and Bhikkhu Bodhi

    The nucleus of the present book is a medieval compendium of Buddhist philosophy entitled the Abhidhammattha Sangaha.
    This work is ascribed to Acariya Anuruddha, a Buddhist savant about
    whom so little is known that even his country of origin and the exact
    century in which he lived remain in question. Nevertheless, despite the
    personal obscurity that surrounds the author, his little manual has
    become one of the most important and influential textbooks of Theravada
    Buddhism. In nine short chapters occupying about fifty pages in print,
    the author provides a masterly summary of that abstruse body of Buddhist
    doctrine called the Abhidhamma. Such is his skill in capturing the
    essentials of that system, and in arranging them in a format suitable
    for easy comprehension, that his work has become the standard primer for
    Abhidhamma studies throughout the Theravada Buddhist countries of South
    and Southeast Asia. In these countries, particularly in Burma where the
    study of Abhidhamma is pursued most assiduously, the Abhidhammattha Sangaha is regarded as the indispensable key to unlock this great treasure-store of Buddhist wisdom.

    The Abhidhamma

    At the heart of the Abhidhamma philosophy is the Abhidhamma Pitaka,
    one of the divisions of the Pali canon recognized by Theravada Buddhism
    as the authoritative recension of the Buddha’s teachings. This canon was
    compiled at the three great Buddhist councils held in India in the
    early centuries following the Buddha’s demise: the first, at Rajagaha,
    convened three months after the Buddha’s Parinibbana by five hundred
    senior monks under the leadership of the Elder Mahakassapa; the second,
    at Vesali, a hundred years later; and the third, at Pataliputta, two
    hundred years later. The canon that emerged from these councils,
    preserved in the Middle Indian language now called Pali, is known as the
    Tipitaka, the three “baskets” or collections of the teachings. The
    first collection, the Vinaya Pitaka, is the book of discipline,
    containing the rules of conduct for the bhikkhus and bhikkhunis — the
    monks and nuns — and the regulations governing the Sangha, the monastic
    order. The Sutta Pitaka, the second collection, brings together the
    Buddha’s discourses spoken by him on various occasions during his active
    ministry of forty-five years. And the third collection is the
    Abhidhamma Pitaka, the “basket” of the Buddha’s “higher” or “special”
    doctrine.

    This third great division of the Pali canon bears a distinctly
    different character from the other two divisions. Whereas the Suttas and
    Vinaya serve an obvious practical purpose, namely, to proclaim a
    clear-cut message of deliverance and to lay down a method of personal
    training, the Abhidhamma Pitaka presents the appearance of an abstract
    and highly technical systemization of the doctrine. The collection
    consists of seven books: the Dhammasangani, the Vibhanga, the Dhatukatha, the Puggalapaññatti, the Kathavatthu, the Yamaka, and the Patthana.
    Unlike the Suttas, these are not records of discourses and discussions
    occurring in real-life settings; they are, rather, full-blown treatises
    in which the principles of the doctrine have been methodically
    organized, minutely defined, and meticulously tabulated and classified.
    Though they were no doubt originally composed and transmitted orally and
    only written down later, with the rest of the canon in the first
    century B.C., they exhibit the qualities of structured thought and
    rigorous consistency more typical of written documents.

    In the Theravada tradition the Abhidhamma Pitaka is held in the
    highest esteem, revered as the crown jewel of the Buddhist scriptures.
    As examples of this high regard, in Sri Lanka King Kassapa V (tenth
    century A.C.) had the whole Abhidhamma Pitaka inscribed on gold plates
    and the first book set in gems, while another king, Vijayabahu (eleventh
    century) used to study the Dhammasangani each morning before
    taking up his royal duties and composed a translation of it into
    Sinhala. On a cursory reading, however, this veneration given to the
    Abhidhamma seems difficult to understand. The texts appear to be merely a
    scholastic exercise in manipulating sets of doctrinal terms, ponderous
    and tediously repetitive.

    The reason the Abhidhamma Pitaka is so deeply revered only becomes
    clear as a result of thorough study and profound reflection, undertaken
    in the conviction that these ancient books have something significant to
    communicate. When one approaches the Abhidhamma treatises in such a
    spirit and gains some insight into their wide implications and organic
    unity, one will find that they are attempting nothing less than to
    articulate a comprehensive vision of the totality of experienced
    reality, a vision marked by extensiveness of range, systematic
    completeness, and analytical precision. From the standpoint of Theravada
    orthodoxy the system that they expound is not a figment of speculative
    thought, not a mosaic put together out of metaphysical hypotheses, but a
    disclosure of the true nature of existence as apprehended by a mind
    that has penetrated the totality of things both in depth and in the
    finest detail. Because it bears this character, the Theravada tradition
    regards the Abhidhamma as the most perfect expression possible of the
    Buddha’s unimpeded omniscient knowledge (sabbaññuta-ñana). It is
    his statement of the way things appear to the mind of a Fully
    Enlightened One, ordered in accordance with the two poles of his
    teaching: suffering and the cessation of suffering.

    The system that the Abhidhamma Pitaka articulates is simultaneously a
    philosophy, a psychology, and an ethics, all integrated into the
    framework of a program for liberation. The Abhidhamma may be described
    as a philosophy because it proposes an ontology, a perspective on the
    nature of the real. This perspective has been designated the “dhamma
    theory” (dhammavada). Briefly, the dhamma theory maintains that ultimate reality consists of a multiplicity of elementary constituents called dhammas.
    The dhammas are not noumena hidden behind phenomena, not “things in
    themselves” as opposed to “mere appearances,” but the fundamental
    components of actuality. The dhammas fall into two broad classes: the
    unconditioned dhamma, which is solely Nibbana, and the conditioned
    dhammas, which are the momentary mental and material phenomena that
    constitute the process of experience. The familiar world of substantial
    objects and enduring persons is, according to the dhamma theory, a
    conceptual construct fashioned by the mind out of the raw data provided
    by the dhammas. The entities of our everyday frame of reference possess
    merely a consensual reality derivative upon the foundational stratum of
    the dhammas. It is the dhammas alone that possess ultimate reality:
    determinate existence “from their own side” (sarupato) independent of the mind’s conceptual processing of the data.

    Such a conception of the nature of the real seems to be already
    implicit in the Sutta Pitaka, particularly in the Buddha’s disquisitions
    on the aggregates, sense bases, elements, dependent arising, etc., but
    it remains there tacitly in the background as the underpinning to the
    more pragmatically formulated teachings of the Suttas. Even in the
    Abhidhamma Pitaka itself the dhamma theory is not yet expressed as an
    explicit philosophical tenet; this comes only later, in the
    Commentaries. Nevertheless, though as yet implicit, the theory still
    comes into focus in its role as the regulating principle behind the
    Abhidhamma’s more evident task, the project of systemization.

    This project starts from the premise that to attain the wisdom that
    knows things “as they really are,” a sharp wedge must be driven between
    those types of entities that possess ontological ultimacy, that is, the
    dhammas, and those types of entities that exist only as conceptual
    constructs but are mistakenly grasped as ultimately real. Proceeding
    from this distinction, the Abhidhamma posits a fixed number of dhammas
    as the building blocks of actuality, most of which are drawn from the
    Suttas. It then sets out to define all the doctrinal terms used in the
    Suttas in ways that reveal their identity with the ontological ultimates
    recognized by the system. On the basis of these definitions, it
    exhaustively classifies the dhammas into a net of pre-determined
    categories and modes of relatedness which highlight their place within
    the system’s structure. And since the system is held to be a true
    reflection of actuality, this means that the classification pinpoints
    the place of each dhamma within the overall structure of actuality.

    The Abhidhamma’s attempt to comprehend the nature of reality,
    contrary to that of classical science in the West, does not proceed from
    the standpoint of a neutral observer looking outwards towards the
    external world. The primary concern of the Abhidhamma is to understand
    the nature of experience, and thus the reality on which it focuses is
    conscious reality, the world as given in experience, comprising both
    knowledge and the known in the widest sense. For this reason the
    philosophical enterprise of the Abhidhamma shades off into a
    phenomenological psychology. To facilitate the understanding of
    experienced reality, the Abhidhamma embarks upon an elaborate analysis
    of the mind as it presents itself to introspective meditation. It
    classifies consciousness into a variety of types, specifies the factors
    and functions of each type, correlates them with their objects and
    physiological bases, and shows how the different types of consciousness
    link up with each other and with material phenomena to constitute the
    ongoing process of experience.

    This analysis of mind is not motivated by theoretical curiosity but
    by the overriding practical aim of the Buddha’s teaching, the attainment
    of deliverance from suffering. Since the Buddha traces suffering to our
    tainted attitudes — a mental orientation rooted in greed, hatred, and
    delusion — the Abhidhamma’s phenomenological psychology also takes on
    the character of a psychological ethics, understanding the term “ethics”
    not in the narrow sense of a code of morality but as a complete guide
    to noble living and mental purification. Accordingly we find that the
    Abhidhamma distinguishes states of mind principally on the basis of
    ethical criteria: the wholesome and the unwholesome, the beautiful
    factors and the defilements. Its schematization of consciousness follows
    a hierarchical plan that corresponds to the successive stages of purity
    to which the Buddhist disciple attains by practice of the Buddha’s
    path. This plan traces the refinement of the mind through the
    progression of meditative absorptions, the fine-material-sphere and
    immaterial-sphere jhanas, then through the stages of insight and the
    wisdom of the supramundane paths and fruits. Finally, it shows the whole
    scale of ethical development to culminate in the perfection of purity
    attained with the mind’s irreversible emancipation from all defilements.

    All three dimensions of the Abhidhamma — the philosophical, the
    psychological, and the ethical — derive their final justification from
    the cornerstone of the Buddha’s teaching, the program of liberation
    announced by the Four Noble Truths. The ontological survey of dhammas
    stems from the Buddha’s injunction that the noble truth of suffering,
    identified with the world of conditioned phenomena as a whole, must be
    fully understood (pariññeyya). The prominence of mental
    defilements and requisites of enlightenment in its schemes of
    categories, indicative of its psychological and ethical concerns,
    connects the Abhidhamma to the second and fourth noble truths, the
    origin of suffering and the way leading to its end. And the entire
    taxonomy of dhammas elaborated by the system reaches its consummation in
    the “unconditioned element” (asankhata dhatu), which is Nibbana, the third noble truth, that of the cessation of suffering.

    The Twofold Method

    The great Buddhist commentator, Acariya Buddhaghosa, explains the
    word “Abhidhamma” as meaning “that which exceeds and is distinguished
    from the Dhamma” (dhammatireka-dhammavisesa), the prefix abhi having the sense of preponderance and distinction, and dhamma here signifying the teaching of the Sutta Pitaka.[1]
    When the Abhidhamma is said to surpass the teaching of the Suttas, this
    is not intended to suggest that the Suttanta teaching is defective in
    any degree or that the Abhidhamma proclaims some new revelation of
    esoteric doctrine unknown to the Suttas. Both the Suttas and the
    Abhidhamma are grounded upon the Buddha’s unique doctrine of the Four
    Noble Truths, and all the principles essential to the attainment of
    enlightenment are already expounded in the Sutta Pitaka. The difference
    between the two in no way concerns fundamentals but is, rather, partly a
    matter of scope and partly a matter of method.

    As to scope, the Abhidhamma offers a thoroughness and completeness of
    treatment that cannot be found in the Sutta Pitaka. Acariya Buddhaghosa
    explains that in the Suttas such doctrinal categories as the five
    aggregates, the twelve sense bases, the eighteen elements, and so forth,
    are classified only partly, while in the Abhidhamma Pitaka they are
    classified fully according to different schemes of classification, some
    common to the Suttas, others unique to the Abhidhamma.[2] Thus the Abhidhamma has a scope and an intricacy of detail that set it apart from the Sutta Pitaka.

    The other major area of difference concerns method. The discourses
    contained in the Sutta Pitaka were expounded by the Buddha under diverse
    circumstances to listeners with very different capacities for
    comprehension. They are primarily pedagogical in intent, set forth in
    the way that will be most effective in guiding the listener in the
    practice of the teaching and in arriving at a penetration of its truth.
    To achieve this end the Buddha freely employs the didactic means
    required to make the doctrine intelligible to his listeners. He uses
    simile and metaphor; he exhorts, advises, and inspires; he sizes up the
    inclinations and aptitudes of his audience and adjusts the presentation
    of the teaching so that it will awaken a positive response. For this
    reason the Suttanta method of teaching is described as pariyaya-dhammadesana, the figurative or embellished discourse on the Dhamma.

    In contrast to the Suttas, the Abhidhamma Pitaka is intended to
    divulge as starkly and directly as possible the totalistic system that
    underlies the Suttanta expositions and upon which the individual
    discourses draw. The Abhidhamma takes no account of the personal
    inclinations and cognitive capacities of the listeners; it makes no
    concessions to particular pragmatic requirements. It reveals the
    architectonics of actuality in an abstract, formalistic manner utterly
    devoid of literary embellishments and pedagogical expedients. Thus the
    Abhidhamma method is described as the nippariyaya-dhammadesana, the literal or unembellished discourse on the Dhamma.

    This difference in technique between the two methods also influences
    their respective terminologies. In the Suttas the Buddha regularly makes
    use of conventional language (voharavacana) and accepts conventional truth (sammutisacca),
    truth expressed in terms of entities that do not possess ontological
    ultimacy but can still be legitimately referred to them. Thus in the
    Suttas the Buddha speaks of “I” and “you,” of “man” and “woman,” of
    living beings, persons, and even self as though they were concrete
    realities. The Abhidhamma method of exposition, however, rigorously
    restricts itself to terms that are valid from the standpoint of ultimate
    truth (paramatthasacca): dhammas, their characteristics, their
    functions, and their relations. Thus in the Abhidhamma all such
    conceptual entities provisionally accepted in the Suttas for purposes of
    meaningful communication are resolved into their ontological ultimates,
    into bare mental and material phenomena that are impermanent,
    conditioned, and dependently arisen, empty of any abiding self or
    substance.

    But a qualification is necessary. When a distinction is drawn between
    the two methods, this should be understood to be based on what is most
    characteristic of each Pitaka and should not be interpreted as an
    absolute dichotomy. To some degree the two methods overlap and
    interpenetrate. Thus in the Sutta Pitaka we find discourses that employ
    the strictly philosophical terminology of aggregates, sense bases,
    elements, etc., and thus come within the bounds of the Abhidhamma
    method. Again, within the Abhidhamma Pitaka we find sections, even a
    whole book (the Puggalapaññatti), that depart from the rigorous
    manner of expression and employ conventional terminology, thus coming
    within the range of the Suttanta method.

    Distinctive Features of the Abhidhamma

    Apart from its strict adherence to the philosophical method of
    exposition, the Abhidhamma makes a number of other noteworthy
    contributions integral to its task of systemization. One is the
    employment, in the main books of the Abhidhamma Pitaka, of a matika
    — a matrix or schedule of categories — as the blueprint for the entire
    edifice. This matrix, which comes at the very beginning of the Dhammasangani
    as a preface to the Abhidhamma Pitaka proper, consists of 122 modes of
    classification special to the Abhidhamma method. Of these, twenty-two
    are triads (tika), sets of three terms into which the fundamental dhammas are to be distributed; the remaining hundred are dyads (duka), sets of two terms used as a basis for classification.[3]
    The matrix serves as a kind of grid for sorting out the complex
    manifold of experience in accordance with principles determined by the
    purposes of the Dhamma. For example, the triads include such sets as
    states that are wholesome, unwholesome, indeterminate; states associated
    with pleasant feeling, painful feeling, neutral feeling; states that
    are kamma results, productive of kamma results, neither; and so forth.
    The dyads include such sets as states that are roots, not roots; states
    concomitant with roots, not so concomitant; states that are conditioned,
    unconditioned; states that are mundane, supramundane; and so forth. By
    means of its selection of categories, the matrix embraces the totality
    of phenomena, illuminating it from a variety of angles philosophical,
    psychological, and ethical in nature.

    A second distinguishing feature of the Abhidhamma is the dissection
    of the apparently continuous stream of consciousness into a succession
    of discrete evanescent cognitive events called cittas, each a
    complex unity involving consciousness itself, as the basic awareness of
    an object, and a constellation of mental factors (cetasika)
    exercising more specialized tasks in the act of cognition. Such a view
    of consciousness, at least in outline, can readily be derived from the
    Sutta Pitaka’s analysis of experience into the five aggregates, among
    which the four mental aggregates are always inseparably conjoined, but
    the conception remains there merely suggestive. In the Abhidhamma Pitaka
    the suggestion is not simply picked up, but is expanded into an
    extraordinarily detailed and coherent picture of the functioning of
    consciousness both in its microscopic immediacy and in its extended
    continuity from life to life.

    A third contribution arises from the urge to establish order among
    the welter of technical terms making up the currency of Buddhist
    discourse. In defining each of the dhammas, the Abhidhamma texts collate
    long lists of synonyms drawn mostly from the Suttas. This method of
    definition shows how a single dhamma may enter under different names
    into different sets of categories. For example, among the defilements,
    the mental factor of greed (lobha) may be found as the taint of
    sensual desire, the taint of (attachment to) existence, the bodily knot
    of covetousness, clinging to sensual pleasures, the hindrance of sensual
    desire, etc.; among the requisites of enlightenment, the mental factor
    of wisdom (pañña) may be found as the faculty and power of
    wisdom, the enlightenment factor of investigation of states, the path
    factor of right view, etc. In establishing these correspondences, the
    Abhidhamma helps to exhibit the interconnections between doctrinal terms
    that might not be apparent from the Suttas themselves. In the process
    it also provides a precision-made tool for interpreting the Buddha’s
    discourses.

    The Abhidhamma conception of consciousness further results in a new
    primary scheme for classifying the ultimate constituents of existence, a
    scheme which eventually, in the later Abhidhamma literature, takes
    precedence over the schemes inherited from the Suttas such as the
    aggregates, sense bases, and elements. In the Abhidhamma Pitaka the
    latter categories still loom large, but the view of mind as consisting
    of momentary concurrences of consciousness and its concomitants leads to
    a fourfold method of classification more congenial to the system. This
    is the division of actuality into the four ultimate realities (paramattha): consciousness, mental factors, material phenomena, and Nibbana (citta, cetasika, rupa, nibbana), the first three comprising conditioned reality and the last the unconditioned element.

    The last novel feature of the Abhidhamma method to be noted here — contributed by the final book of the Pitaka, the Patthana
    — is a set of twenty-four conditional relations laid down for the
    purpose of showing how the ultimate realities are welded into orderly
    processes. This scheme of conditions supplies the necessary complement
    to the analytical approach that dominates the earlier books of the
    Abhidhamma. The method of analysis proceeds by dissecting apparent
    wholes into their component parts, thereby exposing their voidness of
    any indivisible core that might qualify as self or substance. The
    synthetic method plots the conditional relations of the bare phenomena
    obtained by analysis to show that they are not isolated self-contained
    units but nodes in a vast multi-layered web of inter-related,
    inter-dependent events. Taken in conjunction, the analytical method of
    the earlier treatises of the Abhidhamma Pitaka and the synthetic method
    of the Patthana establish the essential unity of the twin philosophical principles of Buddhism, non-self or egolessness (anatta) and dependent arising or conditionality (paticca samuppada).
    Thus the foundation of the Abhidhamma methodology remains in perfect
    harmony with the insights that lie at the heart of the entire Dhamma.

    The Origins of the Abhidhamma

    Although modern critical scholarship attempts to explain the formation of the Abhidhamma by a gradual evolutionary process,[4] Theravada orthodoxy assigns its genesis to the Buddha himself. According to the Great Commentary (maha-atthakatha)
    quoted by Acariya Buddhaghosa, “What is known as Abhidhamma is not the
    province nor the sphere of a disciple; it is the province, the sphere of
    the Buddhas.”[5]
    The commentarial tradition holds, moreover, that it was not merely the
    spirit of the Abhidhamma, but the letter as well, that was already
    realized and expounded by the Buddha during his lifetime.

    The Atthasalini relates that in the fourth week after the
    Enlightenment, while the Blessed One was still dwelling in the vicinity
    of the Bodhi Tree, he sat in a jewel house (ratanaghara) in the
    northwest direction. This jewel house was not literally a house made of
    precious stones, but was the place where he contemplated the seven books
    of the Abhidhamma Pitaka. He contemplated their contents in turn,
    beginning with the Dhammasangani, but while investigating the first six books his body did not emit rays. However, upon coming to the Patthana,
    when “he began to contemplate the twenty-four universal conditional
    relations of root, object, and so on, his omniscience certainly found
    its opportunity therein. For as the great fish Timiratipingala finds
    room only in the great ocean 84,000 yojanas in depth, so his omniscience
    truly finds room only in the Great Book. Rays of six colors — indigo,
    golden, red, white, tawny, and dazzling — issued from the Teacher’s
    body, as he was contemplating the subtle and abstruse Dhamma by his
    omniscience which had found such opportunity.”[6]

    Theravada orthodoxy thus maintains that the Abhidhamma Pitaka is
    authentic Word of the Buddha, in this respect differing from an early
    rival school, the Sarvastivadins. This school also had an Abhidhamma
    Pitaka consisting of seven books, considerably different in detail from
    the Theravada treatises. According to the Sarvastivadins, the books of
    the Abhidhamma Pitaka were composed by Buddhist disciples, several being
    attributed to authors who appeared generations after the Buddha. The
    Theravada school, however, holds that the Blessed One himself expounded
    the books of the Abhidhamma, except for the detailed refutation of
    deviant views in the Kathavatthu, which was the work of the Elder Moggaliputta Tissa during the reign of Emperor Asoka.

    The Pali Commentaries, apparently drawing upon an old oral tradition,
    maintain that the Buddha expounded the Abhidhamma, not in the human
    world to his human disciples, but to the assembly of devas or gods in
    the Tavatimsa heaven. According to this tradition, just prior to his
    seventh annual rains retreat the Blessed One ascended to the Tavatimsa
    heaven and there, seated on the Pandukambala stone at the foot of the
    Paricchattaka tree, for the three months of the rains he taught the
    Abhidhamma to the devas who had assembled from the ten thousand
    world-systems. He made the chief recipient of the teaching his mother,
    Mahamaya-devi, who had been reborn as a deva. The reason the Buddha
    taught the Abhidhamma in the deva world rather than in the human realm,
    it is said, is because in order to give a complete picture of the
    Abhidhamma it has to be expounded from the beginning to the end to the
    same audience in a single session. Since the full exposition of the
    Abhidhamma requires three months, only devas and Brahmas could receive
    it in unbroken continuity, for they alone are capable of remaining in
    one posture for such a length of time.

    However, each day, to sustain his body, the Buddha would descend to
    the human world to go on almsround in the northern region of Uttarakuru.
    After collecting almsfood he went to the shore of Anotatta Lake to
    partake of his meal. The Elder Sariputta, the General of the Dhamma,
    would meet the Buddha there and receive a synopsis of the teaching given
    that day in the deva world: “Then to him the Teacher gave the method,
    saying, ‘Sariputta, so much doctrine has been shown.’ Thus the giving of
    the method was to the chief disciple, who was endowed with analytical
    knowledge, as though the Buddha stood on the edge of the shore and
    pointed out the ocean with his open hand. To the Elder also the doctrine
    taught by the Blessed One in hundreds and thousands of methods became
    very clear.”[7]

    Having learned the Dhamma taught him by the Blessed One, Sariputta in
    turn taught it to his own circle of 500 pupils, and thus the textual
    recension of the Abhidhamma Pitaka was established. To the Venerable
    Sariputta is ascribed the textual order of the Abhidhamma treatises as
    well as the numerical series in the Patthana. Perhaps we should see in these admissions of the Atthasalini
    an implicit acknowledgement that while the philosophical vision of the
    Abhidhamma and its basic architecture originate from the Buddha, the
    actual working out of the details, and perhaps even the prototypes of
    the texts themselves, are to be ascribed to the illustrious Chief
    Disciple and his entourage of students. In other early Buddhist schools,
    too, the Abhidhamma is closely connected with the Venerable Sariputta,
    who in some traditions is regarded as the literal author of Abhidhamma
    treatises.[8]

    The Seven Books

    A brief outline of the contents of the seven canonical Abhidhamma
    books will provide some insight into the plethora of textual material to
    be condensed and summarized by the Abhidhammattha Sangaha. The first book, the Dhammasangani,
    is the fountainhead of the entire system. The title may be translated
    “Enumeration of Phenomena,” and the work does in fact undertake to
    compile an exhaustive catalog of the ultimate constituents of existence.

    Opening with the matika, the schedule of categories which
    serves as the framework for the whole Abhidhamma, the text proper is
    divided into four chapters. The first, “States of Consciousness,” takes
    up about half of the book and unfolds as an analysis of the first triad
    in the matika, that of the wholesome, the unwholesome, and the
    indeterminate. To supply that analysis, the text enumerates 121 types of
    consciousness classified by way of their ethical quality.[9]
    Each type of consciousness is in turn dissected into its concomitant
    mental factors, which are individually defined in full. The second
    chapter, “On Matter,” continues the inquiry into the ethically
    indeterminate by enumerating and classifying the different types of
    material phenomena. The third chapter, called “The Summary,” offers
    concise explanations of all the terms in the Abhidhamma matrix and the
    Suttanta matrix as well. Finally, a concluding “Synopsis” provides a
    more condensed explanation of the Abhidhamma matrix but omits the
    Suttanta matrix.

    The Vibhanga, the “Book of Analysis,” consists of eighteen
    chapters, each a self-contained dissertation, dealing in turn with the
    following: aggregates, sense bases, elements, truths, faculties,
    dependent arising, foundations of mindfulness, supreme efforts, means to
    accomplishment, factors of enlightenment, the eightfold path, jhanas,
    illimitables, training rules, analytical knowledges, kinds of knowledge,
    minor points (a numerical inventory of defilements), and “the heart of
    the doctrine” (dhammahadaya), a psycho-cosmic topography of the Buddhist universe. Most of the chapters in the Vibhanga,
    though not all, involve three sub-sections: an analysis according to
    the methodology of the Suttas; an analysis according to the methodology
    of the Abhidhamma proper; and an interrogation section, which applies
    the categories of the matrix to the subject under investigation.

    The Dhatukatha, the “Discourse on Elements,” is written
    entirely in catechism form. It discusses all phenomena with reference to
    the three schemata of aggregates, sense bases, and elements, seeking to
    determine whether, and to what extent, they are included or not
    included in them, and whether they are associated with them or
    dissociated from them.

    The Puggalapaññatti, “Concepts of Individuals,” is the one
    book of the Abhidhamma Pitaka that is more akin to the method of the
    Suttas than to the Abhidhamma proper. The work begins with a general
    enumeration of types of concepts, and this suggests that it was
    originally intended as a supplement to the other books in order to take
    account of the conceptual realities excluded by the strict application
    of the Abhidhamma method. The bulk of the work provides formal
    definitions of different types of individuals. It has ten chapters: the
    first deals with single types of individuals; the second with pairs; the
    third with groups of three, etc.

    The Kathavatthu, “Points of Controversy,” is a polemical
    treatise ascribed to the Elder Moggaliputta Tissa. He is said to have
    compiled it during the time of Emperor Asoka, 218 years after the
    Buddha’s Parinibbana, in order to refute the heterodox opinions of the
    Buddhist schools outside the Theravadin fold. The Commentaries defend
    its inclusion in the Canon by holding that the Buddha himself,
    foreseeing the errors that would arise, laid down the outline of
    rebuttal, which Moggaliputta Tissa merely filled in according to the
    Master’s intention.

    The Yamaka, the “Book of Pairs,” has the purpose of resolving
    ambiguities and defining the precise usage of technical terms. It is so
    called owing to its method of treatment, which throughout employs the
    dual grouping of a question and its converse formulation. For instance,
    the first pair of questions in the first chapter runs thus: “Are all
    wholesome phenomena wholesome roots? And are all wholesome roots
    wholesome phenomena?” The book contains ten chapters: roots, aggregates,
    sense bases, elements, truths, formations, latent dispositions,
    consciousness, phenomena, and faculties.

    The Patthana, the “Book of Conditional Relations,” is probably
    the most important work of the Abhidhamma Pitaka and thus is
    traditionally designated the “Great Treatise” (mahapakarana).
    Gigantic in extent as well as in substance, the book comprises five
    volumes totalling 2500 pages in the Burmese-script Sixth Council
    edition. The purpose of the Patthana is to apply its scheme of
    twenty-four conditional relations to all the phenomena incorporated in
    the Abhidhamma matrix. The main body of the work has four great
    divisions: origination according to the positive method, according to
    the negative method, according to the positive-negative method, and
    according to the negative-positive method. Each of these in turn has six
    sub-divisions: origination of triads, of dyads, of dyads and triads
    combined, of triads and dyads combined, of triads and triads combined,
    and of dyads and dyads combined. Within this pattern of twenty-four
    sections, the twenty-four modes of conditionality are applied in due
    order to all the phenomena of existence in all their conceivable
    permutations. Despite its dry and tabular format, even from a “profane”
    humanistic viewpoint the Patthana can easily qualify as one of
    the truly monumental products of the human mind, astounding in its
    breadth of vision, its rigorous consistency, and its painstaking
    attention to detail. To Theravada orthodoxy, it is the most eloquent
    testimony to the Buddha’s unimpeded knowledge of omniscience.

    The Commentaries

    The books of the Abhidhamma Pitaka have inspired a voluminous mass of
    exegetical literature composed in order to fill out, by way of
    explanation and exemplification, the scaffoldings erected by the
    canonical texts. The most important works of this class are the
    authorized commentaries of Acariya Buddhaghosa. These are three in
    number: the Atthasalini, “The Expositor,” the commentary to the Dhammasangani; the Sammohavinodani, “The Dispeller of Delusion,” the commentary to the Vibhanga; and the Pañcappakarana Atthakatha, the combined commentary to the other five treatises. To this same stratum of literature also belongs the Visuddhimagga,
    “The Path of Purification,” also composed by Buddhaghosa. Although this
    last work is primarily an encyclopedic guide to meditation, its
    chapters on “the soil of understanding” (XIV-XVII) lay out the theory to
    be mastered prior to developing insight and thus constitute in effect a
    compact dissertation on Abhidhamma. Each of the commentaries in turn
    has its subcommentary (mulatika), by an elder of Sri Lanka named Acariya Ananda, and these in turn each have a sub-subcommentary (anutika), by Ananda’s pupil Dhammapala (who is to be distinguished from the great Acariya Dhammapala, author of the tikas to Buddhaghosa’s works).

    When the authorship of the Commentaries is ascribed to Acariya
    Buddhaghosa, it should not be supposed that they are in any way original
    compositions, or even original attempts to interpret traditional
    material. They are, rather, carefully edited versions of the vast body
    of accumulated exegetical material that Buddhaghosa found at the
    Mahavihara in Anuradhapura. This material must have preceded the great
    commentator by centuries, representing the collective efforts of
    generations of erudite Buddhist teachers to elucidate the meaning of the
    canonical Abhidhamma. While it is tempting to try to discern evidence
    of historical development in the Commentaries over and beyond the ideas
    embedded in the Abhidhamma Pitaka, it is risky to push this line too
    far, for a great deal of the canonical Abhidhamma seems to require the
    Commentaries to contribute the unifying context in which the individual
    elements hang together as parts of a systematic whole and without which
    they lose important dimensions of meaning. It is thus not unreasonable
    to assume that a substantial portion of the commentarial apparatus
    originated in close proximity to the canonical Abhidhamma and was
    transmitted concurrently with the latter, though lacking the stamp of
    finality it was open to modification and amplification in a way that the
    canonical texts were not.

    Bearing this in mind, we might briefly note a few of the Abhidhammic
    conceptions that are characteristic of the Commentaries but either
    unknown or recessive in the Abhidhamma Pitaka itself. One is the
    detailed account of the cognitive process (cittavithi). While
    this conception seems to be tacitly recognized in the canonical books,
    it now comes to be drawn out for use as an explanatory tool in its own
    right. The functions of the cittas, the different types of consciousness, are specified, and in time the cittas themselves come to be designated by way of their functions. The term khana, “moment,” replaces the canonical samaya,
    “occasion,” as the basic unit for delimiting the occurrence of events,
    and the duration of a material phenomenon is determined to be seventeen
    moments of mental phenomena. The division of a moment into three
    sub-moments — arising, presence, and dissolution — also seems to be new
    to the Commentaries.[10] The organization of material phenomena into groups (kalapa),
    though implied by the distinction between the primary elements of
    matter and derived matter, is first spelled out in the Commentaries, as
    is the specification of the heart-base (hadayavatthu) as the material basis for mind element and mind-consciousness element.

    The Commentaries introduce many (though not all) of the categories
    for classifying kamma, and work out the detailed correlations between
    kamma and its results. They also close off the total number of mental
    factors (cetasika). The phrase in the Dhammasangani, “or
    whatever other (unmentioned) conditionally arisen immaterial phenomena
    there are on that occasion,” apparently envisages an open-ended universe
    of mental factors, which the Commentaries delimit by specifying the
    “or-whatever states” (yevapanaka dhamma). Again, the Commentaries
    consummate the dhamma theory by supplying the formal definition of
    dhammas as “things which bear their own intrinsic nature” (attano sabhavam dharenti ti dhamma).
    The task of defining specific dhammas is finally rounded off by the
    extensive employment of the fourfold defining device of characteristic,
    function, manifestation, and proximate cause, a device derived from a
    pair of old exegetical texts, the Petakopadesa and the Nettipakarana.

    The Abhidhammattha Sangaha

    As the Abhidhamma system, already massive in its canonical version,
    grew in volume and complexity, it must have become increasingly unwieldy
    for purposes of study and comprehension. Thus at a certain stage in the
    evolution of Theravada Buddhist thought the need must have become felt
    for concise summaries of the Abhidhamma as a whole in order to provide
    the novice student of the subject with a clear picture of its main
    outlines — faithfully and thoroughly, yet without an unmanageable mass
    of detail.

    To meet this need there began to appear, perhaps as early as the
    fifth century and continuing well through the twelfth, short manuals or
    compendia of the Abhidhamma. In Burma these are called let-than or “little-finger manuals,” of which there are nine:

    1. Abhidhammattha Sangaha, by Acariya Anuruddha;
    2. Namarupa-pariccheda, by the same;
    3. Paramattha-vinicchaya, by the same (?);
    4. Abhidhammavatara, by Acariya Buddhadatta (a senior contemporary of Buddhaghosa);
    5. Ruparupa-vibhaga, by the same;
    6. Sacca-sankhepa, by Bhadanta Dhammapala (probably Sri Lankan; different from the great subcommentator);
    7. Moha-vicchedani, by Bhadanta Kassapa (South Indian or Sri Lankan);
    8. Khema-pakarana, by Bhadanta Khema (Sri Lankan);
    9. Namacara-dipaka, by Bhadanta Saddhamma Jotipala (Burman).

    Among these, the work that has dominated Abhidhamma studies from
    about the twelfth century to the present day is the first mentioned, the
    Abhidhammattha Sangaha, “The Compendium of Things contained in
    the Abhidhamma.” Its popularity may be accounted for by its remarkable
    balance between concision and comprehensiveness. Within its short scope
    all the essentials of the Abhidhamma are briefly and carefully
    summarized. Although the book’s manner of treatment is extremely terse
    even to the point of obscurity when read alone, when studied under a
    qualified teacher or with the aid of an explanatory guide, it leads the
    student confidently through the winding maze of the system to a clear
    perception of its entire structure. For this reason throughout the
    Theravada Buddhist world the Abhidhammattha Sangaha is always
    used as the first textbook in Abhidhamma studies. In Buddhist
    monasteries, especially in Burma, novices and young bhikkhus are
    required to learn the Sangaha by heart before they are permitted to study the books of the Abhidhamma Pitaka and its Commentaries.

    Detailed information about the author of the manual, Acariya
    Anuruddha, is virtually non-existent. He is regarded as the author of
    two other manuals, cited above, and it is believed in Buddhist countries
    that he wrote altogether nine compendia, of which only these three have
    survived. The Paramattha-vinicchaya is written in an elegant
    style of Pali and attains a high standard of literary excellence.
    According to the colophon, its author was born in Kaveri in the state of
    Kañcipura (Conjeevaram) in South India. Acariya Buddhadatta and Acariya
    Buddhaghosa are also said to have resided in the same area, and the
    subcommentator Acariya Dhammapala was probably a native of the region.
    There is evidence that for several centuries Kañcipura had been an
    important center of Theravada Buddhism from which learned bhikkhus went
    to Sri Lanka for further study.

    It is not known exactly when Acariya Anuruddha lived and wrote his
    manuals. An old monastic tradition regards him as having been a fellow
    student of Acariya Buddhadatta under the same teacher, which would place
    him in the fifth century. According to this tradition, the two elders
    wrote their respective books, the Abhidhammattha Sangaha and the Abhidhammavatara,
    as gifts of gratitude to their teacher, who remarked: “Buddhadatta has
    filled a room with all kinds of treasure and locked the door, while
    Anuruddha has also filled a room with treasure but left the door open.”[11]
    Modern scholars, however, do not endorse this tradition, maintaining on
    the basis of the style and content of Anuruddha’s work that he could
    not have lived earlier than the eighth century, more probably between
    the tenth and early twelfth centuries.[12]

    In the colophon to the Abhidhammattha Sangaha Acariya
    Anuruddha states that he wrote the manual at the Mulasoma Monastery,
    which all exegetical traditions place in Sri Lanka. There are several
    ways to reconcile this fact with the concluding stanzas of the Paramattha-vinicchaya,
    which state that he was born in Kañcipura. One hypothesis is that he
    was of South Indian descent but came to Sri Lanka, where he wrote the Sangaha.
    Another, advanced by G.P. Malalasekera, holds that he was a native of
    Sri Lanka who spent time at Kañcipura (which, however, passes over his
    statement that he was born in Kañcipura). Still a third
    hypothesis, proposed by Ven. A.P. Buddhadatta Mahathera, asserts that
    there were two different monks named Anuruddha, one in Sri Lanka who was
    the author of the Abhidhammattha Sangaha, another in Kañcipura who wrote the Paramattha-vinicchaya.[13]

    Commentaries on the Sangaha

    Owing to its extreme concision, the Abhidhammattha Sangaha
    cannot be easily understood without explanation. Therefore to elucidate
    its terse and pithy synopsis of the Abhidhamma philosophy, a great
    number of tikas or commentaries have been written upon it. In
    fact, this work has probably stimulated more commentaries than any other
    Pali text, written not only in the Pali language but also in Burmese,
    Sinhala, Thai, etc. Since the fifteenth century Burma has been the
    international center of Abhidhamma studies, and therefore we find many
    commentaries written on it by Burmese scholars both in Pali and in
    Burmese. Commentaries on the Sangaha in Pali alone number nineteen, of which the following are the most important:

    1. Abhidhammatthasangaha-Tika, also known as the Porana-Tika, “the Old Commentary.” This is a very small tika written in Sri Lanka in the twelfth century by an elder named Acariya Navavimalabuddhi.
    2. Abhidhammatthavibhavini-Tika, or in brief, the Vibhavini, written by Acariya Sumangalasami, pupil of the eminent Sri Lankan elder Sariputta Mahasami, also in the twelfth century. This tika quickly superceded the Old Commentary and is generally considered the most profound and reliable exegetical work on the Sangaha. In Burma this work is known as tika-gyaw,
      “the Famous Commentary.” The author is greatly respected for his
      erudition and mastery of the Abhidhamma. He relies heavily on older
      authorities such as the Abhidhamma-Anutika and the Visuddhimagga-Mahatika (also known as the Paramatthamanjusa). Although Ledi Sayadaw (see below) criticized the Vibhavini extensively in his own commentary on the Sangaha,
      its popularity has not diminished but indeed has even increased, and
      several Burmese scholars have risen to defend it against Ledi Sayadaw’s
      criticisms.
    3. Sankhepa-vannana, written in the sixteenth century by
      Bhadanta Saddhamma Jotipala, also known as Chapada Mahathera, a Burmese
      monk who visited Sri Lanka during the reign of Parakramabahu VI of Kotte
      (fifteenth century).[14]
    4. Paramatthadipani-Tika, “The Elucidation of the Ultimate
      Meaning,” by Ledi Sayadaw. Ledi Sayadaw of Burma (1846-1923) was one of
      the greatest scholar-monks and meditation masters of the Theravada
      tradition in recent times. He was the author of over seventy manuals on
      different aspects of Theravada Buddhism, including philosophy, ethics,
      meditation practice, and Pali grammar. His tika created a sensation in the field of Abhidhamma studies because he pointed out 325 places in the esteemed Vibhavini-tika
      where he alleged that errors and misinterpretations had occurred,
      though his criticisms also set off a reaction in defense of the older
      work.
    5. Ankura-Tika, by Vimala Sayadaw. This tika was written fifteen years after the publication of the Paramatthadipani and supports the commonly accepted opinions of the Vibhavini against Ledi Sayadaw’s criticisms.
    6. Navanita-Tika, by the Indian scholar Dhammananda Kosambi, published originally in devanagari
      script in 1933. The title of this work means literally “The Butter
      Commentary,” and it is so called probably because it explains the Sangaha in a smooth and simple manner, avoiding philosophical controversy.

    Outline of the Sangaha

    The Abhidhammattha Sangaha contains nine chapters. It opens by
    enumerating the four ultimate realities — consciousness, mental
    factors, matter, and Nibbana. The detailed analysis of these is the
    project set for its first six chapters. Chapter I is the Compendium of
    Consciousness, which defines and classifies the 89 and 121 cittas or types of consciousness. In scope this first chapter covers the same territory as the States of Consciousness chapter of the Dhammasangani, but it differs in approach. The canonical work begins with an analysis of the first triad in the matika,
    and therefore initially classifies consciousness on the basis of the
    three ethical qualities of wholesome, unwholesome, and indeterminate;
    then within those categories it subdivides consciousness on the basis of
    plane into the categories of sense sphere, fine-material sphere,
    immaterial sphere, and supramundane. The Sangaha, on the other hand, not being bound to the matika, first divides consciousness on the basis of plane, and then subdivides it on the basis of ethical quality.

    The second chapter, the Compendium of Mental Factors, first enumerates the fifty-two cetasikas
    or concomitants of consciousness, divided into four classes:
    universals, occasionals, unwholesome factors, and beautiful factors.
    Thereafter the factors are investigated by two complimentary methods:
    first, the method of association (sampayoganaya), which takes the
    mental factors as the unit of inquiry and elicits the types of
    consciousness with which they are individually associated; and second,
    the method of inclusion or combination (sangahanaya), which takes
    the types of consciousness as the unit of inquiry and elicits the
    mental factors that enter into the constitution of each. This chapter
    again draws principally upon the first chapter of the Dhammasangani.

    The third chapter, entitled Compendium of the Miscellaneous,
    classifies the types of consciousness along with their factors with
    respect to six categories: root (hetu), feeling (vedana), function (kicca), door (dvara), object (arammana), and base (vatthu).

    The first three chapters are concerned principally with the structure
    of consciousness, both internally and in relation to external
    variables. In contrast, the next two chapters deal with the dynamics of
    consciousness, that is, with its modes of occurrence. According to the
    Abhidhamma, consciousness occurs in two distinct but intertwining modes —
    as active process and as passive flow. Chapter IV explores the nature
    of the “cognitive process,” Chapter V the passive “process-freed” flow,
    which it prefaces with a survey of the traditional Buddhist cosmology.
    The exposition here is largely based upon the Abhidhamma Commentaries.
    Chapter VI, Compendium of Matter, turns from the mental realm to the
    material world. Based primarily on the second chapter of the Dhammasangani,
    it enumerates the types of material phenomena, classifies them in
    various ways, and explains their modes of origination. It also
    introduces the commentarial notion of material groups, which it treats
    in detail, and describes the occurrence of material processes in the
    different realms of existence. This chapter concludes with a short
    section on the fourth ultimate reality, Nibbana, the only unconditioned
    element in the system.

    With the sixth chapter, Acariya Anuruddha has completed his
    analytical exposition of the four ultimate realities, but there remain
    several important subjects which must be explained to give a complete
    picture of the Abhidhamma. These are taken up in the last three
    chapters. Chapter VII, the Compendium of Categories, arranges the
    ultimate realities into a variety of categorical schemes that fall under
    four broad headings: a compendium of defilements; a compendium of mixed
    categories, which include items of different ethical qualities; a
    compendium of the requisites of enlightenment; and a compendium of the
    whole, an all-inclusive survey of the Abhidhamma ontology. This chapter
    leans heavily upon the Vibhanga, and to some extent upon the Dhammasangani.

    Chapter VIII, the Compendium of Conditionality, is introduced to
    include the Abhidhamma teaching on the inter-relatedness of physical and
    mental phenomena, thereby complementing the analytical treatment of the
    ultimate realities with a synthetical treatment laying bare their
    functional correlations. The exposition summarily presents two
    alternative approaches to conditionality found in the Pali canon. One is
    the method of dependent arising, prominent in the Suttas and analyzed
    from both Suttanta and Abhidhamma angles in the Vibhanga (VI). This method examines conditionality in terms of the cause-and-result pattern that maintains bondage to samsara, the cycle of birth and death. The other is the method of the Patthana, with its twenty-four conditional relations. This chapter concludes with a brief account of concepts (paññatti), thereby drawing in the Puggalapaññatti, at least by implication.

    The ninth and final chapter of the Sangaha is concerned, not
    with theory, but with practice. This is the Compendium of Meditation
    Subjects. This chapter functions as a kind of summary of the Visuddhimagga.
    It concisely surveys all the methods of meditation exhaustively
    explained in the latter work, and it sets forth condensed accounts of
    the stages of progress in both systems of meditation, concentration and
    insight. Like the masterwork it summarizes, it concludes with an account
    of the four types of enlightened individuals and the attainments of
    fruition and cessation. This arrangement of the Abhidhammattha Sangaha
    perhaps serves to underscore the ultimate soteriological intent of the
    Abhidhamma. All the theoretical analysis of mind and matter finally
    converges upon the practice of meditation, and the practice culminates
    in the attainment of the supreme goal of Buddhism, the liberation of the
    mind by non-clinging.

    Notes

    1.
    Asl. 2; Expos., p. 3.
    2.
    Asl. 2-3; Expos., pp. 3-4.
    3.
    The Dhammasangani also includes a Suttanta matrix consisting
    of forty-two dyads taken from the Suttas. However, this is ancillary to
    the Abhidhamma proper, and serves more as an appendix for providing
    succinct definitions of key Suttanta terms. Moreover, the definitions
    themselves are not framed in terms of Abhidhamma categories and the
    Suttanta matrix is not employed in any subsequent books of the
    Abhidhamma Pitaka.
    4.
    See, for example, the following: A.K. Warder, Indian Buddhism, 2nd rev. ed. (Delhi: Motilal Banarsidass, 1980), pp. 218-24; Fumimaro Watanabe, Philosophy and its Development in the Nikayas and Abhidhamma (Delhi: Motilal Banarsidass, 1983), pp. 18-67; and the article “Abhidharma Literature” by Kogen Mizuno in Encyclopaedia of Buddhism, Fasc. 1 (Govt. of Ceylon, 1961).
    5.
    Asl. 410; Expos., p. 519
    6.
    Asl. 13; Expos., pp. 16-17
    7.
    Asl. 16; Expos., p. 20
    8.
    The first book of the Sarvastivadin Abhidharma, the Sangitiparyaya, is ascribed to Sariputta by Chinese sources (but not by Sanskrit and Tibetan sources), while the second book, the Dharmaskandha,
    is ascribed to him by Sanskrit and Tibetan sources (but not by Chinese
    sources). The Chinese canon also contains a work entitled the Shariputra Abhidharma-Shastra, the school of which is not known.
    9.
    These are reduced to the familiar eighty-nine cittas by grouping
    together the five cittas into which each path and fruition consciousness
    is divided by association with each of the five jhanas.
    10.
    The Yamaka, in its chapter “Citta-yamaka,” uses the term khana to refer to the subdivision of a moment and also introduces the uppada-khana and bhanga-khana,
    the sub-moments of arising and dissolution. However, the threefold
    scheme of sub-moments seems to appear first in the Commentaries.
    11.
    Ven. A. Devananda Adhikarana Nayaka Thero, in Preface to Paramattha-vinicchaya and Paramattha-vibhavini-vyakhya (Colombo: Vidya Sagara Press, 1926), p. iii.
    12.
    G.P. Malalasekera, The Pali Literature of Ceylon (Colombo: M.D. Gunasena, repr. 1958), pp. 168-70. Malalasekera points out that James Gray, in his edition of Buddhaghosuppatti,
    gives a chronological list of saintly and learned men of Southern
    India, taken from the Talaing records, and there we find Anuruddha
    mentioned after authors who are supposed to have lived later than the
    seventh or eighth century. Since Bhadanta Sariputta Mahasami compiled a
    Sinhala paraphrase of the Abhidhammattha Sangaha during the reign of Parakrama-Bahu the Great (1164-97), this places Anuruddha earlier than the middle of the twelfth century.
    13.
    See the article “Anuruddha (5)” in Encyclopaedia of Buddhism, Fasc. 4 (Govt. of Ceylon, 1965). Ven Buddhadatta’s view is also accepted by Warder, Indian Buddhism, pp. 533-34.
    14.
    This author is commonly confused with another Burmese monk called
    Chapada who came to Sri Lanka during the twelfth century and studied
    under Bhadanta Sariputta. The case for two Chapadas is cogently argued
    by Ven. A.P. Buddhadatta, Corrections of Geiger’s Mahavamsa, Etc. (Ambalangoda: Ananda Book Co., 1957), pp. 198-209.
    Publisher’s note

    The Buddhist Publication Society
    is an approved charity dedicated to making known the Teaching of the
    Buddha, which has a vital message for people of all creeds.

    Founded in 1958, the BPS has published a wide variety of books and
    booklets covering a great range of topics. Its publications include
    accurate annotated translations of the Buddha’s discourses, standard
    reference works, as well as original contemporary expositions of
    Buddhist thought and practice. These works present Buddhism as it truly
    is — a dynamic force which has influenced receptive minds for the past
    2500 years and is still as relevant today as it was when it first arose.

    Buddhist Publication Society
    P.O. Box 61
    54, Sangharaja Mawatha
    Kandy, Sri Lanka

    ©1993 Buddhist Publication Society.
    You may copy, reformat, reprint, republish, and redistribute this work
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    etc. available free of charge and, in the case of reprinting,
    only in quantities of no more than 50 copies; (2) you clearly indicate
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    from this source document; and (3) you include the full text of this
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    restrictions.
    Transcribed from the print edition in 1995 under the auspices of the
    DharmaNet Dharma Book Transcription Project, with the kind permission of
    the Buddhist Publication Society. Last revised for Access to Insight
    on 30 November 2013.
    How to cite this document (a suggested
    style): “A Comprehensive Manual of Abhidhamma: The Abhidhammattha
    Sangaha of Acariya Anuruddha”, general editor Bhikkhu Bodhi, pali text
    originally edited and translated by Mahathera Narada. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/lib/authors/bodhi/abhiman.html .

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    - Ajahn Sumano

    Meditation Course

    The
    online meditation course has been hosted here since 1997. Our 10 week
    course provides a clear and practical introduction to tranquillity and
    insight practices originating in the Theravada tradition of Buddhism but
    beneficial to all. The course is usually offered in January, April,
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    on this site take their lead from the Pali Canon; the most
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    are an independent site promoting a balanced approach to the practice
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    the vipassana and samatha traditions.

    What is vipassana?

    In
    the Pali language of the early Buddhist texts, vipassana means insight.
    It is often used to describe one of the two main categories of Buddhist
    meditation (the other being samatha or tranquillity).

    What is Theravada Buddhism?

    The
    southern form of Buddhism now found mainly in Thailand, Sri Lanka, and
    Myanmar. It is the oldest living tradition and its core teachings are
    based on the word of the Buddha as found in the earliest texts.

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    Definitely
    not! Most of our participants are not Buddhist. We always have a wide
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    courses. We explain the context in which these particular  meditation
    practices developed but our aim is to help people to learn to meditate,
    in a clear and systematic way, to see if it is useful in their lives -
    whatever their existing beliefs.

    Dhamma Essay:
    Supreme Efforts by Ayya Khema

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    http://www.vipassana.org/course/
    Vipassana Fellowship Meditation Course

    An established online course in Mindfulness Meditation as found in the Serenity and Insight traditions of early Buddhism.

    Please join us for one of our 10 week courses:

    June 2018 (10 week course: June 16th - August 24th)
    September 2018 (10 week course: September 29th - December 7th) - Registration now available.
    January 2019 (10 week course)
    Vipassana
    Fellowship’s online meditation courses have been offered since 1997 and
    have proven helpful to meditators in many countries around the world.
    The main text is based on a tried and tested format and serves as a
    practical introduction to samatha (tranquility) and vipassana (insight)
    techniques from the Theravada tradition of Buddhism. Intended primarily
    for beginners, the 10 week course is also suitable for experienced
    meditators who wish to explore different aspects of the tradition. The
    emphasis is on building a sustainable and balanced meditation practice
    that is compatible with lay life. The course is led by Andrew Quernmore,
    a meditation teacher for over 20 years and with a personal meditation
    practice of more than 35 years. Andrew trained with teachers in Sri
    Lanka and in England and has taught meditation in London colleges and at
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    Participants in our earlier course wrote:

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    a wonderful experience this has been. The course was so well organized,
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    always be grateful for this experience in my journey.” L, USA

    “I found the course immensely useful, accessible and extremely thought-provoking.” - A, UK

    “I
    didn’t finish everything, but what I was able to experience was
    profound. Thank you so much for the tremendous wealth of thinking and
    peace contained within your course.” - N, USA

    “I found it very
    helpful and well structured. It helped me establish a daily practice
    throughout the duration and to learn a lot” - I, Argentina

    “When I
    applied to join the course, I was struggling in my practice and had
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    for the wonderful resource you offer. The content was immediately
    engaging, and was throughout delivered with clarity and thoughtful care.
    Perhaps I can best express feedback in terms of how differently things
    feel having completed the course. The words that pop up are refreshment,
    reinvigorated, revival; joyful reconnection and commitment. Thank you.”
    - E, UK

    “Before joining this course I was doing meditation but
    not with such discipline and without any structure. This course showed
    me many beautiful aspects of meditation which I have read before but not
    experienced. My sincere thanks to you and all people working for this
    online course. This is great help to people who cannot go physically to
    Ashrams to attend and practice.” S, India

    “I greatly enjoyed it! And found it to be a great introduction to various meditation techniques.” - M, Hong Kong

    “I
    very much appreciated the structure of the course and the exercises,
    which made it easy to integrate them into normal everyday life. Not
    being in a retreat but living in normal circumstances while practicing
    the exercises has enabled me to more and more notice phenomena arising
    in particular situations and I indeed started to learn and observe how
    suffering is created in everyday life situations and what suffering
    feels like. (A bit like ‘training on the job.’) Also I noticed insights
    arising, literally out of nowhere.” - A, Germany

    “am very happy
    with the offered course, and Andrew’s use of personal perspective really
    helped me understand things better. Although I’ve previously used
    Vipassana meditation, this course really brought it together for me.” J,
    USA

    “Meditations of Loving-Kindness, Compassion, Appreciative
    Joy, Equanimity etc. will no doubt help to maintain an emotional balance
    in the midst of discouraging vicissitudes of life. All in all the
    package was complete, precise and well crafted for the development of
    mind. Thank you, with your help I began the journey. And hope, will
    continue till the end.” J, India

    “Truly memorable experience. Am
    determined more than ever to continue my practice and perpetual
    exploration. Thanks for taking us through this journey.” G, India

    “I
    enjoyed very much the January meditation course. Although I’ve done a
    few of those 10 day courses, this online course taught me new techniques
    that I find helpful. I also enjoyed the readings and found Andrew’s
    style of writing to be very pleasing to read. He doesn’t shove the text
    down one’s throat. Instead, he imparts the information in a way which is
    easy to read and leaves the reader feeling at ease - as though this is
    really doable if only one approaches it with a relaxed and calm
    attitude. Thanks Andrew! I hope we meet someday!” - A, USA

    Recent comments:

    “This course has been very helpful to me in establishing a daily practice.” - D, USA

    “I have learned much and my meditation practice has benefitted greatly…” - C, Australia

    “I
    would like to thank you for your well structured, informative and
    personal course, it helped me for 3 months in a great way and left me
    determine to continue meditation practice…” - T, Qatar

    “Wonderful
    course. Like a guided stroll through a wondrous rainforest. Rough
    terrain and stormy weather were dealt with gently but profoundly. Beauty
    was to be rejoiced in. Student discussion was fun and educative. Both
    my meditation practise and my Buddhism grew exponentially. Thank you
    Andrew and all participants.” -S, Australia

    “I enjoyed your course. I meditate each morning…” - A, USA

    “Thank you very much for the Vipassana course! … I kept up, learned, and benefitted in what feels like a major way.” - M, USA

    “Impermanence!
    I do not like endings. Thank you so much for offering this meditation
    course to the world. I was so happy to find it.” - S, Canada

    “Hi,
    I have just completed the course. It was fantastic, life altering. Feel
    very sad that it is finished. I have now established a daily meditation
    practice and will try to find a group in Sydney to further my dhamma
    practice. Thank you, it really has been a remarkable experience. I will
    join the Parisa and stay in touch with this organization. I have NO
    complaints only gratitude. Thank you.” - K, Australia

    “As we near
    the end of the course I just want to say ‘thank you’ for your work on
    it and share some of my thinking and experience at thsi point. Ive found
    the different aproaches to meditation interesting and useful and have
    appreciated your focus on practicalities. The frequently asked questions
    have helped to avoid my inundating you with questions, as many people
    have clearly walked the path before asking them! … I am happy that it
    is a practical philosophy for living an ethical life, I like the
    emphasis on acting skillfully, feel that individual responsibility for
    ones actions (rather than relying on redemption) makes sense … Thank
    you for a very accessible path! - J, UK

    Earlier comments

    http://www.vipassana.org/course/app.php
    The Meditation Course

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    next available course will begin in September 2018 and registration is
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    runs from September 29th - December 7th, 2018.

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    What we think, we become. Buddha

    நாம் என்ன நினைக்கிறோமோ அதுவாகவே ஆகிறோம். புத்தர்

    మనం అనుకున్నది, మేము మారింది. బుద్ధ

    ہم جو سوچتے ہیں وہی بنتے ہیں. بدھ

    আমরা কি ভাবি কি হব. বুদ্ধ

    我们的想法,我们成为了。 佛

    અમે જે વિચારીએ છીએ, તે બની જાય છે. બુદ્ધ

    जो हम सोचते हैं वो बनते हैं। बुद्धा

    私達が考えるもの、私達はなる。 仏

    ನಾವು ಯೋಚಿಸುವೆವು, ನಾವು ಆಗುತ್ತೇವೆ. ಬುದ್ಧ

    നമ്മൾ കരുതുന്നത്, നാം മാറുന്നു. ബുദ്ധ

    आपण जे विचार करतो ते आम्ही बनतो बुद्ध

    ကျွန်တော်စဉ်းကျနော်တို့ဖြစ်လာသည်။ ဗုဒ္ဓ

    हामी के सोच्छौं, हामी बस्यौँ। बुद्ध

    ਅਸੀਂ ਕੀ ਸੋਚਦੇ ਹਾਂ, ਅਸੀਂ ਬਣ ਜਾਂਦੇ ਹਾਂ ਬੁੱਧ

    ڇا اسان سوچيو ٿا، اسان هئاسين. مهاتما

    අප සිතන දේ, අප බවට පත් වේ. බුද්ධ

    สิ่งที่เราคิดว่าเราเป็น พระพุทธเจ้า

    Những gì chúng tôi nghĩ rằng, chúng ta trở thành. Phật


    பாரம்பரிய இசைத்தமிழ் செம்மொழி
    Buddhist Websites
    தர்ம போதனைகள் (காணொளிகள்)

    புத்த
    பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
    மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
    முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
    நீங்கள் இங்கே பார்க்க முடியும்.

    in 01) Classical Magahi Magadhi,
    02) Classical Chandaso language,

    03)Magadhi Prakrit,
    04) Classical Hela Basa (Hela Language),
    05) Classical Pali,

    06) Classical Deva Nagari,
    07) Classical Cyrillic
    08) Classical Afrikaans– Klassieke Afrikaans
    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-አንጋፋዊ አማርኛ,
    11) Classical Arabic-اللغة العربية الفصحى
    12) Classical Armenian-դասական հայերեն,
    13) Classical Azerbaijani- Klassik Azərbaycan,
    14) Classical Basque- Euskal klasikoa,
    15) Classical Belarusian-Класічная беларуская,
    16) Classical Bengali-ক্লাসিক্যাল বাংলা,
    17) Classical  Bosnian-Klasični bosanski,
    18) Classical Bulgaria- Класически българск,
    19) Classical  Catalan-Català clàssic
    20) Classical Cebuano-Klase sa Sugbo,
    21) Classical Chichewa-Chikale cha Chichewa,
    22) Classical Chinese (Simplified)-古典中文(简体),
    23) Classical Chinese (Traditional)-古典中文(繁體),24) Classical Corsican-
    Corsa Corsicana,
    25) Classical  Croatian-Klasična hrvatska,
    26) Classical  Czech-Klasická čeština,

    27) Classical  Danish-Klassisk dansk,
    Klassisk dansk,
    28) Classical  Dutch- Klassiek Nederlands,
    29) Classical English,
    30) Classical Esperanto-Klasika Esperanto,

    31) Classical Estonian- klassikaline eesti keel,
    32) Classical Filipino,
    33) Classical Finnish- Klassinen suomalainen,

    34) Classical French- Français classique,

    35) Classical Frisian- Klassike Frysk,
    36) Classical Galician-Clásico galego,-
    37) Classical Georgian-კლასიკური ქართული,
    38) Classical German- Klassisches Deutsch,
    39) Classical Greek-Κλασσικά Ελληνικά,
    40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
    41) Classical Haitian Creole-Klasik kreyòl,
    42) Classical Hausa-Hausa Hausa,
    43) Classical Hawaiian-Hawaiian Hawaiian,
    44) Classical Hebrew- עברית קלאסית
    45) Classical Hindi-45) शास्त्रीय हिंदी,
    46) Classical Hmong- Lus Hmoob,
    47) Classical Hungarian-Klasszikus magyar,
    48) Classical Icelandic-Klassísk íslensku,

    49) Classical Igbo,
    50) Classical Indonesian-Bahasa Indonesia Klasik,
    51) Classical Irish-Indinéisis Clasaiceach,
    52) Classical Italian-Italiano classico,
    53) Classical Japanese-古典的なイタリア語,
    54) Classical Javanese-Klasik Jawa,
    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    56) Classical Kazakh-Классикалық қазақ,
    57) Classical Khmer- ខ្មែរបុរាណ,
    58) Classical Korean-고전 한국어,
    59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
    60) Classical Kyrgyz-Классикалык Кыргыз,
    61) Classical Lao-ຄລາສສິກລາວ,
    62) Classical Latin-LXII) Classical Latin,
    63) Classical Latvian-Klasiskā latviešu valoda,
    64) Classical Lithuanian-Klasikinė lietuvių kalba,
    65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
    66) Classical Macedonian-Класичен македонски,
    67) Classical Malagasy,
    68) Classical Malay-Melayu Klasik,
    69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    70) Classical Maltese-Klassiku Malti,
    71) Classical Maori-Maori Maori,
    72) Classical Marathi-क्लासिकल माओरी,
    73) Classical Mongolian-Сонгодог Монгол,
    74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
    76) Classical Norwegian-Klassisk norsk,
    77) Classical Pashto- ټولګی پښتو
    78) Classical Persian-کلاسیک فارسی
    79) Classical Polish-Język klasyczny polski,
    80) Classical Portuguese-Português Clássico,
    81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
    82) Classical Romanian-Clasic românesc,
    83) Classical Russian-Классический русский,
    84) Classical Samoan-Samoan Samoa,
    85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
    86) Classical Serbian-Класични српски,
    87) Classical Sesotho-Seserbia ea boholo-holo,
    88) Classical Shona-Shona Shona,
    89) Classical Sindhi,
    90) Classical Sinhala-සම්භාව්ය සිංහල,
    91) Classical Slovak-Klasický slovenský,
    92) Classical Slovenian-Klasična slovenska,
    93) Classical Somali-Soomaali qowmiyadeed,
    94) Classical Spanish-Español clásico,
    95) Classical Sundanese-Sunda Klasik,
    96) Classical Swahili,
    97) Classical Swedish-Klassisk svensk,
    98) Classical Tajik-тоҷикӣ классикӣ,
    99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
    100) Classical Telugu- క్లాసికల్ తెలుగు,
    101) Classical Thai-ภาษาไทยคลาสสิก,
    102) Classical Turkish-Klasik Türk,
    103) Classical Ukrainian-Класичний український,
    104) Classical Urdu- کلاسیکی اردو
    105) Classical Uzbek-Klassik o’zbek,
    106) Classical Vietnamese-Tiếng Việt cổ điển,
    107) Classical Welsh-Cymraeg Clasurol,
    108) Classical Xhosa-IsiXhosa zesiXhosa,
    109) Classical Yiddish- קלאסישע ייִדיש
    110) Classical Yoruba-Yoruba Yoruba,
    111) Classical Zulu-I-Classical Zulu

    http://www.tripitakatamil.com/tripitaka.php

    (33)  Kindada SuttaA Giver of What   2690 Mon 23 Jul LESSON (37) LESSON Mon Aug  1  2007
    2690 Mon 23 Jul LESSON (37) LESSON Mon Aug  1  2007

    Kindada Sutta
    A Giver of What
    in 29) Classical English,
    16)
    Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ
    ગુજરાતી,45) Classical Hindi-शास्त्रीय हिंदी,55) Classical Kannada-
    ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,72) Classical
    Marathi-क्लासिकल माओरी,81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

    99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,100) Classical Telugu- క్లాసికల్ తెలుగు,
    104) Classical Urdu-کلاسیکی اردو- کلاسیکی اردو

    112) Classical Oriya- ସର୍ବତ୍କୃଷ୍ଟ ଓଡ଼ିଆ,
    08)
    Classical Afrikaans– Klassieke Afrikaans,09) Classical
    Albanian-Shqiptare klasike,10) Classical Amharic-አንጋፋዊ አማርኛ,11)
    Classical Arabic-اللغة العربية الفصحى

    12) Classical Armenian-դասական հայերեն,
    13) Classical Azerbaijani- Klassik Azərbaycan,
    14)
    Classical Basque- Euskal klasikoa,15) Classical Belarusian-Класічная
    беларуская,17) Classical  Bosnian-Klasični bosanski,18) Classical
    Bulgarian- Класически българск,

    [A deva:]

    A giver of what is a giver of strength?
    A giver of what, a giver of beauty?
    A giver of what, a giver of ease?
    A giver of what, a giver of vision?
    And who is a giver of everything?
    Being asked, please explain this to me.
    [The Buddha:]

    A giver of food is a giver of strength.
    A giver of clothes, a giver of beauty.
    A giver of a vehicle, a giver of ease.
    A giver of a lamp, a giver of vision.
    And the one who gives a residence,
    is the one who is a giver of everything.
    But the one who teaches the Dhamma
    is a giver of
    the Deathless.

    16) Classical Bengali-ক্লাসিক্যাল বাংলা,
    শিক্ষার্থী প্রস্তুত হলে, শিক্ষক আবির্ভূত হবে - বুদ্ধের আকাঙ্ক্ষিত এক ওয়াই

    ২690 সনের ২3 জুলাই লেস্টন (37) পাঠান সোম 1 আগস্ট ২007

    কিন্ডা সুতার
    একটি দাতা এর কি

    [একটি deva:]

    শক্তি সরবরাহকারী কি দাতা?
    কি একটি সৌন্দর্য, একটি দাতা সৌন্দর্য?
    কি একটি আতিথেয়তার একটি দাতা, একটি সরবরাহকারী?
    কি একটি উপহার, একটি দানকারী দাতা?
    এবং সবকিছু সরবরাহকারী কে?
    জিজ্ঞাসা করা হচ্ছে, আমার সম্পর্কে এই ব্যাখ্যা করুন।

    [বুদ্ধ:]

    খাদ্য সরবরাহকারী একটি শক্তি সরবরাহকারী।
    জামাকাপড়, গার্ল
    একটি গাড়ির একটি প্রদায়ক, সহজে একটি সরবরাহকারী।
    একটি প্রদীপ দাতা, দৃষ্টি দানকারী।
    এবং যারা একটি বাসস্থান দেয়,
    তিনিই সবকিছুর দান করেন।
    কিন্তু ধম্মকে শিক্ষা দেয় এমন একজন
    একটি দাতা এর
    মৃত্যুহীন

    বিশ্লেষণাত্মক
    ইনসাইট নেটের রেক্টর হিসাবে - বিনামূল্যে অনলাইন টিপিকা রিসার্চ অ্যান্ড
    প্র্যাকটিস ইউনিভার্সিটি এবং সম্পর্কিত 11 টি ক্লাসিক্যাল ল্যাংগুয়েজে
    http://sarvajan.ambedkar.org।
    Analytic Insight Net - FREE Online Tipiṭaka Research and …
    sarvajan.ambedkar.org
    Analytic
    Insight Net - FREE Online Tipiṭaka Research and Practice University and
    related NEWS through http://sarvajan.ambedkar.org in

    পঁসাঁঝিদা
    জলা-আধাঁ প্যারিফ্যান্ট টিপিকাঠ অনুভানা সা পারাইয়াখা নিখিলভিজাল্য়া
    স্রত্হহুৎ পভতী নিসায়য়া http://svajan.ambedkar.org এ 112 টি ধর্মগ্রন্থ
    ভাসা

    সব সমাজে টিপিতাকা প্রচারের প্রচেষ্টা করে তাদের গবেষণালব্ধ ও
    ফেলোশিপের জন্য পাঠের মাধ্যমে চূড়ান্ত লক্ষ্য হিসাবে অনন্ত সুখ অর্জন করতে
    সক্ষম করে। 7 ডি / 3 ডি লেজারের হোলিগ্রাম এবং Circarama সিনেমা সহ
    মেডিটেশন হল সহ সর্বশেষ ভিজ্যুয়াল ফরম্যাটে তাদের শিক্ষাগুলি উপস্থাপন
    করুন।
    40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
    જ્યારે વિદ્યાર્થી તૈયાર થાય, ત્યારે શિક્ષક દેખાશે - બુદ્ધ એ જાગૃત એક વાઈ

    2690 સોમ 23 જુલાઈ લેસસન (37) લેશન મોન ઑગસ્ટ 1 2007

    કિંડદા સુત્ત
    શું આપનાર?

    [એક દેવ]:

    તાકાત આપનાર એટલે શું?
    સુંદરતા આપનાર, શું આપે છે?
    શું આપનાર, સરળતા આપનાર?
    દ્રષ્ટિ આપનાર, શું આપે છે?
    અને બધું જ આપનાર કોણ છે?
    પૂછવામાં આવી, મને આ સમજાવો

    [બુદ્ધ:]

    ખોરાક આપનાર વ્યક્તિ તાકાત આપનાર છે.
    કપડાં આપનાર, સૌંદર્ય આપનાર.
    વાહનનો આપનાર, સરળતા આપનાર
    દીવો આપનાર, દ્રષ્ટિ આપનાર
    અને જે નિવાસસ્થાન આપે છે,
    તે બધું જ આપનાર છે.
    પરંતુ તે જે ધમ્મા શીખવે છે
    એક આપનાર છે
    મૃત્યુદંડ.

    વિશ્લેષણાત્મક
    ઇનસાઇટ નેટના રેકટર તરીકે - મફત ઓનલાઇન ટીપિકાક સંશોધન અને પ્રેક્ટિસ
    યુનિવર્સિટી અને 1100 ક્લાસિક ભાષાઓમાં http://sarvajan.ambedkar.org
    દ્વારા સંબંધિત સારા સમાચાર.

    Analytic Insight Net - FREE Online Tipiṭaka Research and …
    sarvajan.ambedkar.org
    Analytic
    Insight Net - FREE Online Tipiṭaka Research and Practice University and
    related NEWS through http://sarvajan.ambedkar.org in

    પૅસિમભદા
    જલા-અઢ્ઢા પેરિપન્ટી ટીપિકાક અવેન્સા સીએ પરિિકાયા નિખિલવિજ્જલાઇયા
    સ્યાતિભોત પવિટ્ટી નિસિયા http://svajan.ambedkar.org એ 112 શાહેગનાથિત
    ભાસા

    તમામ સમાજોમાં Tipitaka પ્રચાર કરવાનો પ્રયાસ કરવા માટે તેમને
    તેમના સંશોધન અને ફેલોશિપ માટે પાઠ કરીને અંતિમ ગોલ તરીકે શાશ્વત આનંદ
    પ્રાપ્ત કરવા માટે સક્રિય કરે છે. તેમને 7 ડી / 3 ડી લેસર હોલોગ્રામ્સ અને
    સિરકારામા સિનેમા કમ મેડિટેશન હોલ સહિતના તાજેતરની વિઝ્યુઅલ ફોર્મેટમાં
    ઉપદેશો પ્રસ્તુત કરો.
    45) Classical Hindi-शास्त्रीय हिंदी,
    जब छात्र तैयार होता है, तो शिक्षक दिखाई देगा - बुद्ध जागृत एक वाई
    26 9 0 सोम 23 जुलाई लेसन (37) लेसन सोम अगस्त 1 2007

    Kindada Sutta
    क्या एक देने वाला

    [एक देव:]

    ताकत देने वाला क्या है?
    सौंदर्य का दाता क्या है?
    क्या एक दाता, आसानी से एक दाता?
    क्या एक दाता, दृष्टि का दाता?
    और सब कुछ देने वाला कौन है?
    पूछे जाने पर, कृपया मुझे यह समझाएं।

    [बुद्ध:]

    भोजन का दाता शक्ति का दाता है।
    कपड़ों का एक दाता, सौंदर्य का दाता।
    एक वाहन का एक दाता, आसानी से एक दाता।
    दीपक का एक दाता, दृष्टि का दाता।
    और वह जो निवास देता है,
    वह सब है जो सब कुछ देने वाला है।
    लेकिन वह जो धम्म सिखाता है
    एक दाता है
    मौत रहित

    विश्लेषणात्मक
    अंतर्दृष्टि नेट के रेक्टर के रूप में - नि: शुल्क ऑनलाइन Tipiṭaka
    अनुसंधान और अभ्यास विश्वविद्यालय और 112 क्लासिकल भाषाओं में
    http://sarvajan.ambedkar.org के माध्यम से संबंधित अच्छे समाचार

    Analytic Insight Net - FREE Online Tipiṭaka Research and …
    sarvajan.ambedkar.org
    Analytic
    Insight Net - FREE Online Tipiṭaka Research and Practice University and
    related NEWS through http://sarvajan.ambedkar.org in

    पायिसंबिधा
    जला-अभधा परििपतिति टिपियाका अंवेना सी पारिकाया निखिलविजजला सी एनतिभाता
    पावती निशाया http://sarvajan.ambedkar.org एंटो 112 सेगगंथयट्टा भासा

    सभी
    समाजों को टिपितका को प्रचारित करने का प्रयास करने के लिए उन्हें अपने
    शोध और फैलोशिप के लिए सबक लेकर अंतिम लक्ष्य के रूप में अनंत आनंद प्राप्त
    करने में सक्षम बनाया गया। उन्हें 7 डी / 3 डी लेजर होलोग्राम और सर्करामा
    सिनेमा सह ध्यान हॉल सहित नवीनतम विजुअल प्रारूप में शिक्षाएं प्रस्तुत
    करें।
    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    ವಿದ್ಯಾರ್ಥಿ ಸಿದ್ಧವಾದಾಗ, ಶಿಕ್ಷಕನು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತಾನೆ - ಬುದ್ಧ ಅವೇಕನ್ಡ್ ಒನ್ ವೈ

    2690 ಸೋಮವಾರ 23 ಜುಲೈ ಲೆಸನ್ (37) ಲೆಸನ್ ಮಾನ್ ಆಗಸ್ಟ್ 1 2007

    ಕಿಂಡದ ಸುಟ್ಟ
    ಏನು ನೀಡುವವನು

    [ಎ ದೇವಾ:]

    ಶಕ್ತಿಯನ್ನು ಕೊಡುವವರು ಏನು ನೀಡುತ್ತಾರೆ?
    ಸೌಂದರ್ಯದ ಕೊಡುಗೆಯನ್ನು ಕೊಡುವವರು ಯಾರು?
    ಸುಲಭವಾಗಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ?
    ದೃಷ್ಟಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ?
    ಮತ್ತು ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಯಾರು?
    ಕೇಳಲಾಗುತ್ತಿದೆ, ದಯವಿಟ್ಟು ಇದನ್ನು ನನಗೆ ವಿವರಿಸಿ.

    [ಬುದ್ಧ:]

    ಆಹಾರವನ್ನು ನೀಡುವವರು ಶಕ್ತಿ ನೀಡುವವರು.
    ಸೌಂದರ್ಯವನ್ನು ಕೊಡುವ ಬಟ್ಟೆ ನೀಡುವವನು.
    ವಾಹನವನ್ನು ನೀಡುವವರು, ಸುಲಭವಾಗಿ ನೀಡುವವರು.
    ದೀಪ ನೀಡುವವನು, ದೃಷ್ಟಿ ನೀಡುವವನು.
    ಮತ್ತು ನಿವಾಸವನ್ನು ಕೊಡುವವನು,
    ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಒಬ್ಬನೇ.
    ಆದರೆ ಧರ್ಮವನ್ನು ಕಲಿಸುವವನು
    ನೀಡುವವನು
    ದಿ ಡೆತ್ಲೆಸ್.

    ವಿಶ್ಲೇಷಣಾತ್ಮಕ
    ಒಳನೋಟ ನಿವ್ವಳ - ಉಚಿತ ಆನ್ಲೈನ್ ​​ಟಿಪಿತಾಖಾ ಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಾಕ್ಟೀಸ್
    ವಿಶ್ವವಿದ್ಯಾಲಯ ಮತ್ತು ಸಂಬಂಧಿತ ಒಳ್ಳೆಯ ಸುದ್ದಿಗಳು
    http://sarvajan.ambedkar.org ಮೂಲಕ 112 ಕ್ಲಾಸ್ಷಲ್ ಭಾಷೆಗಳಲ್ಲಿ

    ಪಾಟಿಂಬಾಹಿಯಾ
    ಜಾಲಾ-ಅಬಾದ ಪಾರಿಪಂತಿ ಟಿಪ್ಪತ್ತಕ ಅನ್ವೆನಾನಾ ಕಾ ಪರಿಕಯಾ ನಿಖಿವಿವಿಜಲೈಯಾ ಕಾ
    ನಾನ್ತಿಭುತಾ ಪವತ್ತಿ ನಿಸ್ಸಾಯ http://sarvajan.ambedkar.org ಆಂಟೋ 112
    ಸೀಟಗಾಂಧ್ಯತ್ತ ಭಾಸ

    ತಮ್ಮ ಸಂಶೋಧನೆ ಮತ್ತು ಫೆಲೋಶಿಪ್ಗಾಗಿ ಪಾಠಗಳನ್ನು
    ತೆಗೆದುಕೊಳ್ಳುವ ಮೂಲಕ ಅಂತಿಮ ಗುರಿಯಂತೆ ಎಟರ್ನಲ್ ಬ್ಲಿಸ್ ಅನ್ನು ಸಾಧಿಸಲು ಅವುಗಳನ್ನು
    ಸಕ್ರಿಯಗೊಳಿಸಲು ಟಿಪಿಟಾಕವನ್ನು ಎಲ್ಲ ಸಮಾಜಗಳಿಗೆ ಪ್ರಚಾರ ಮಾಡುವ ಪ್ರಯತ್ನ. 7D / 3D
    ಲೇಸರ್ ಹೊಲೋಗ್ರಾಮ್ಗಳು ಮತ್ತು ಸರ್ಕಾರ್ಮಾ ಸಿನೆಮಾ ಮೆಡಿಟೇಷನ್ ಹಾಲ್ ಸೇರಿದಂತೆ
    ಇತ್ತೀಚಿನ ವಿಷುಯಲ್ ಫಾರ್ಮ್ಯಾಟ್ನಲ್ಲಿ ಬೋಧನೆಗಳನ್ನು ಪ್ರಸ್ತುತಪಡಿಸಿ.

    69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    വിദ്യാർത്ഥി ഒരുങ്ങിയിരിക്കുമ്പോൾ, അധ്യാപകൻ പ്രത്യക്ഷപ്പെടും - ബുദ്ധ വിദഗ്ദ്ധനായ ഒരു വൈ
    2690 മണി 23 Jul LESSON (37) ലെസ് നോൺ ഓഗസ്റ്റ് 1 2007

    കിൻഡഡ സുട്ട
    എന്താണ് ഉപദേശം

    [ഒരു ദേവാ

    ശക്തി നൽകുന്നവനാണ് എന്താണ്?
    സൗന്ദര്യം നൽകുന്ന ഒരുദാതാവ് എന്താണ്?
    എങ്ങിനെയെങ്കിലും അനായാസേന
    ദർശകനായ ദാനീയേതാവിന്റെ ഉറവിടം?
    ആരാണ് എല്ലാറ്റിനും പ്രാധാന്യം നൽകുന്നത്?
    എന്നോട് ഇങ്ങനെ പറയുക.

    [ബുദ്ധൻ:]

    ഭക്ഷണം കൊടുക്കുന്നയാൾ ശക്തി നൽകുന്നവനാണ്.
    സൗന്ദര്യം നൽകുന്ന ഒരു ദമ്പതിമാർ.
    ഒരു വാഹകനായൊരു ഗൈവർ, എളുപ്പമുള്ള ഒരാൾ.
    ദർശന ദർശകൻ, ദർശന ദർശകൻ.
    ആർക്കെങ്കിലും അടിമയെ കിട്ടുന്നവനെയും (സ്വന്തം)
    എല്ലാം നൽകുന്നവനാണ് അവൻ.
    എന്നാൽ ധർമ്മത്തെ പഠിപ്പിക്കുന്നവൻ
    ഒരു ദാതാവാണ്
    മരണമില്ലാത്ത.

    റക്റ്റർ
    ഓഫ് അനലിറ്റിക് ഇൻസൈറ്റ് നെറ്റ് - സൗജന്യ ഓൺലൈൻ ടിപിറ്റാക്കാ റിസർച്ച്
    ആൻറ് പ്രാക്ടീസ് യൂണിവേഴ്സിറ്റിയും ബന്ധപ്പെട്ട ഗൂഡമായ വാർത്തകളും
    http://sarvajan.ambedkar.org ൽ 112 ക്ലാസിക്കൽ ഭാഷകളിലായി

    Analytic Insight Net - FREE Online Tipiṭaka Research and …
    sarvajan.ambedkar.org
    Analytic
    Insight Net - FREE Online Tipiṭaka Research and Practice University and
    related NEWS through http://sarvajan.ambedkar.org in

    പാട്ടിസ്ഭൂദി ജാലാ -അബ്ദ പാരിപന്തിന്തി ടിപ്പിറ്റക്കാ അൻസാനാന കാ പാരിസയ നിഖിലവിജജായായ സി നന്തിപൗ പാവട്ടി നിസ്സിയ 112 സതഥാനന്ത ഭട്ട

    അവരുടെ
    ഗവേഷണത്തിനും കൂട്ടായ്മക്കും പാഠങ്ങൾ പഠിച്ചുകൊണ്ട് അന്തിമ ലക്ഷ്യമായി
    നിത്യ ബാഹുല്യം നേടിയെടുക്കാൻ അവരെ പ്രാപ്തരാക്കുന്നതിന് ടിപിറ്റക്ക
    പ്രോത്സാഹിപ്പിക്കുന്നതിന് ശ്രമിക്കുന്നു. 7 ഡി / 3 ഡി ലേസർ ഹോളോഗ്രാം,
    സർക്കറാമ ന്യൂയോണി മെഡിറ്റേഷൻ ഹാൾ എന്നിവയുൾപ്പെടെ പുതിയ വിഷ്വൽ ഫോർമാറ്റിൽ
    പഠിപ്പിക്കുക.
    72) Classical Marathi-क्लासिकल माओरी,
    जेव्हा विद्यार्थी तयार असेल तेव्हा शिक्षक दिसेल - बुद्ध द जागृत वन वाई

    26 9 9 सोम 23 जुलै लेसन (37) वाचन सोम 1 ऑगस्ट 2007

    Kindada सुत्ता
    काय एक देणारा

    [देवा:]

    शक्ती देणारा देव आहे का?
    सौख्य देणारा, देणारा आहे काय?
    एक दाता, जो सोयीचा दाता आहे?
    दृष्टीक्षेप करणारा, कशाचा दाता आहे?
    आणि सर्वकाही देणारा कोण आहे?
    विचारले जाणे, मला हे स्पष्ट करा.

    [बुद्ध:]

    अन्न मिळवणारे दान हा शक्तीचा दाता आहे.
    कपडे देणारा, सौंदर्य देणारा
    एका वाहनाचा दाता, सहजपणे देणारा
    दिवाचे हवन करणारा, दृष्टीकोन देणारा.
    आणि जो निवास देतो,
    सर्वकाही देणारा आहे.
    पण जो धम्म शिकवतो तो
    हा एक दाता आहे
    मरणोत्तर

    अॅलेलिटिक
    इनसाइट नेटचे रेक्टर म्हणून - विनामूल्य ऑनलाइन टिपिका रिसर्च अँड
    प्रॅक्टिस युनिव्हर्सिटी आणि संबंधित गुड न्यूजच्या माध्यमातून
    http://svajan.ambedkar.org या 112 क्लासिक भाषांमध्ये

    पिसिम्भदा
    जाल-अबपा पिपांती टिपिका अनावेसाना सीए परिकया निखिलविजलया सी नताविभूता
    पवत्ती निसाया http://svajan.ambedkar.org एट 112 सेवग्ंथ्याट्ट भास्सा

    सर्व
    समाजांना टिपितकाचा प्रचार करण्याचा प्रयत्न करणे जेणेकरून त्यांना अंतिम
    संशोधन म्हणून चिरंतन आनंद प्राप्त करण्यास मदत होते आणि त्यांनी त्यांच्या
    संशोधन आणि शिष्यवृत्तीसाठी धडे घेतले आहेत. त्यांना 7D / 3D लेझर
    होलोग्राम आणि Circarama सिनेमा सह ध्यान हॉलसह नवीनतम व्हिज्युअल स्वरूपात
    शिकवण्या सादर करा.

    81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
    ਜਦੋਂ ਵਿਦਿਆਰਥੀ ਤਿਆਰ ਹੁੰਦਾ ਹੈ, ਤਾਂ ਅਧਿਆਪਕ ਵਿਖਾਈ ਦੇਵੇਗਾ - ਬੁੱਧ ਅਵਾਸੀਨ ਇਕ ਵਾਈ

    2690 ਸੋਮਵਾਰ 23 ਜੁਲਾਈ ਪਾਠਕ (37) ਪਾਠਨ ਸੋਮ ਅਗਸਤ 1 2007

    ਕਿਦਾਂਦ ਸੂਟਾ
    ਕੀ ਦੇਣ ਵਾਲਾ?

    [ਇੱਕ ਦੇਵ:]

    ਤਾਕਤ ਦੇਣ ਵਾਲਾ ਕੀ ਹੈ?
    ਕੀ ਦੇਣ ਵਾਲਾ, ਸੁੰਦਰਤਾ ਦੇਣ ਵਾਲਾ?
    ਕੀ ਦੇਣ ਵਾਲਾ, ਆਸਾਨੀ ਨਾਲ ਦੇਣ ਵਾਲਾ?
    ਕੀ ਦੇਣ ਵਾਲਾ, ਦਰਸ਼ਣ ਦੇਣ ਵਾਲਾ?
    ਅਤੇ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਕੌਣ ਹੈ?
    ਪੁੱਛੇ ਜਾਣ ‘ਤੇ, ਕਿਰਪਾ ਕਰਕੇ ਮੈਨੂੰ ਇਸ ਬਾਰੇ ਦੱਸੋ.

    [ਬੁੱਧ:]

    ਭੋਜਨ ਦੇਣ ਵਾਲਾ ਦੇਣ ਵਾਲਾ ਤਾਕਤ ਦਿੰਦਾ ਹੈ.
    ਕੱਪੜੇ ਦੇਣ ਵਾਲਾ, ਸੁੰਦਰਤਾ ਦੇਣ ਵਾਲਾ
    ਵਾਹਨ ਦਾ ਦੇਣ ਵਾਲਾ, ਸੌਖਿਆਂ ਹੀ ਦੇਣ ਵਾਲਾ
    ਇਕ ਦੀਵਾ ਦੇ ਦੇਣ ਵਾਲਾ, ਦਰਸ਼ਣ ਦਾ ਦਾਤਾ.
    ਅਤੇ ਉਹ ਇੱਕ ਜੋ ਨਿਵਾਸ ਕਰਦਾ ਹੈ,
    ਉਹ ਹੈ ਜੋ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਹੈ.
    ਪਰ ਉਹ ਜਿਹੜਾ ਧਮ ਨੂੰ ਸਿਖਾਉਂਦਾ ਹੈ
    ਦਾ ਇੱਕ ਦੇਣਦਾਰ ਹੈ
    ਮੌਤ ਤੋਂ ਪਹਿਲਾਂ

    ਵਿਸ਼ਲੇਸ਼ਣਾਤਮਕ
    ਇਨਸਾਈਟ ਨੈਟ ਦੇ ਰੀੈਕਟਰ ਦੇ ਰੂਪ ਵਿੱਚ - ਮੁਫਤ ਆਨਲਾਈਨ ਟਾਇਕੂਕਾ ਰਿਸਰਚ ਐਂਡ
    ਪ੍ਰੈਕਟਿਸ ਯੂਨੀਵਰਸਿਟੀ ਅਤੇ ਸਬੰਧਤ ਚੰਗੀਆਂ ਪੁਸਤਕਾਂ ਦੁਆਰਾ
    http://svajan.ambedkar.org ਦੁਆਰਾ 112 ਕਲਾਸੀਕਲ ਭਾਸ਼ਾਵਾਂ ਵਿਚ

    ਪਸੀਸੰਭਿਧਾ
    ਜਾਲਾ-ਅੱਲ੍ਹਾ ਪਰਪੰਤੀ ਟਿਪਕਾਕ ਅਨਵੇਸਨਾ ਸੀਏ ਪਾਰਿਕਿਆ ਨਿਖਲਾਵਜਜਾਲਿਆ ਕੇ ਨਿਆਤਭੁਤ
    ਪਾਵਤੀ ਨਿਸਾਇਆ http://svajan.ambedkar.org ਐਂਟੀ 112 ਸੰਧਿਆ ਗਿਆਤ ਭਾਸਾ

    ਸਾਰੇ
    ਸੁਸਾਇਟੀਆਂ ਨੂੰ ਟਿੱਪਟਕਾ ਨੂੰ ਪ੍ਰਚਾਰ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰਦਿਆਂ ਉਹ ਆਪਣੇ ਖੋਜ ਅਤੇ
    ਫੈਲੋਸ਼ਿਪ ਲਈ ਸਬਕ ਲੈ ਕੇ ਅਖੀਰਲੀ ਟੀਚੇ ਵਜੋਂ ਅਨਾਦਿ ਅਨੰਦ ਪ੍ਰਾਪਤ ਕਰਨ ਦੇ ਯੋਗ
    ਬਣਾਉਂਦੇ ਹਨ. ਉਹਨਾਂ ਨੂੰ ਨਵੀਨਤਮ ਵਿਜ਼ੁਅਲ ਫਾਰਮੈਟ ਵਿੱਚ ਪੇਸ਼ ਕਰਨਾ ਜਿਨ੍ਹਾਂ ਵਿੱਚ 7
    ​​ਡੀ / 3 ਡੀ ਲੇਜ਼ਰ ਹੋਲੋਗ੍ਰਾਮ ਅਤੇ Circarama Cinema cum Meditation Hall
    ਸ਼ਾਮਿਲ ਹਨ.

    99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
    மாணவர் தயாராக இருக்கும்போது, ஆசிரியர் தோன்றுவார் - விழிப்புணர்வுடன் விழித்தெழுந்த புத்தர்!

    2690 Mon 23 ஜூலை லெசன் (37) லெசன் Mon Aug 1 2007

    குன்டாடா சுட்டா
    என்ன ஒரு கொடுப்பவர்

    [ஒரு தேவா:]

    பலம் கொடுப்பவர் என்ன?
    அழகுக்கு அழகு சேர்ப்பது என்ன?
    எளிதில் கொடுப்பவர் என்ன, கொடுப்பவர் யார்?
    பார்வை அளிப்பவர் என்ன?
    எல்லாவற்றையும் கொடுப்பவர் யார்?
    கேட்டால், தயவுசெய்து எனக்கு விளக்கவும்.

    [புத்தர்:]

    உணவு அளிப்பவர் வலிமை கொடுப்பவர்.
    துணிகளைக் கொடுப்பவர், அழகிய அழகுமிக்கவர்.
    ஒரு வாகனம் கொடுப்பவர், எளிதில் கொடுப்பவர்.
    விளக்கு ஒரு கொடுப்பவர், பார்வை ஒரு கொடுப்பவர்.
    மற்றும் ஒரு குடியிருப்பு கொடுக்கிறது யார்,
    எல்லாவற்றையும் கொடுப்பவர் ஒருவர்.
    ஆனால் தர்மம் கற்பிக்கிறவன்
    ஒரு கொடுப்பவர்
    மரணமற்ற.

    ரெக்டர்
    ஆஃப் அனலிட்டிக் இன்சைட் நிக்ட் - இலவச ஆன்லைன் Tipiṭaka ஆராய்ச்சி
    மற்றும் பயிற்சி பல்கலைக்கழகம் மற்றும் தொடர்புடைய செய்திகள் மூலம்
    http://sarvajan.ambedkar.org 112 கிளாசிக் மொழிகளில்

    பாத்திஸ்ம்பதி
    ஜலா - அப்தா பரிபந்தி திபீத்தா அன்சாண கே பாரிகா நிக்கிலவிஜஜயாயா கான்
    னிதிபூடா பவட்டி நிஸ்யா http://sarvajan.ambedkar.org anto 112
    Seṭṭhaganthāyata Bhāāā

    நிஜமான பேரின்பத்தை அவர்களின் ஆராய்ச்சி
    மற்றும் பெல்லோஷிப்பிற்கான பாடங்களை எடுத்து இறுதி இலக்குகளாக அடைய
    அவர்களுக்கு அனைத்து சமூகங்களுக்கும் Tipitaka பிரச்சாரம் செய்ய முயற்சி.
    7D / 3D லேசர் ஹாலோகிராம் மற்றும் சர்கரமா சினிமா கம்யூனிட்டி தியானம் ஹால்
    உள்ளிட்ட புதிய விஷுவல் ஃபார்மாட்டிற்கான போதனைகளை அவர்களுக்கு வழங்கவும்.

    100) Classical Telugu- క్లాసికల్ తెలుగు,
    విద్యార్థి సిద్ధంగా ఉన్నప్పుడు, గురువు కనిపిస్తుంది - బుద్ధుడు జాగృతం ఒక వ
    2690 Mon 23 Jul LESSON (37) లెసన్ Mon Aug 1 2007

    కండ్డా సూటా
    ఏమి ఇచ్చేవాడు

    [ఒక డెవా:]

    బలం ఇచ్చేవాడు ఏమి ఇస్తాడు?
    సౌందర్య గ్రహీత ఏది?
    ఏది ఇచ్చేవాడు, సౌలభ్యం ఇచ్చేవాడు?
    దానికి బట్వాడా ఇచ్చేవాటిని ఇచ్చేవా?
    మరియు ప్రతి ఒక్కరికి ఎవరు ఇచ్చేవాడు?
    అడిగినప్పుడు, దయచేసి నాకు ఇది వివరించండి.

    [ది బుద్ధ:]

    ఆహారం ఇచ్చేవాడు బలం ఇచ్చేవాడు.
    బట్టలు ఇచ్చేవాడు, అందాన్ని ఇచ్చేవాడు.
    వాహనం ఇచ్చేవాడు, సులభంగా అందించేవాడు.
    దీపమును ఇచ్చేవాడు, దానికి దర్శకుడు.
    మరియు ఒక నివాసం ఇస్తుంది ఎవరు,
    ప్రతి ఒక్కరికి ఇచ్చేవాడు.
    కానీ ధర్మ బోధించేవాడు
    ఇచ్చేవాడు
    మరణం.

    రెక్టార్
    ఆఫ్ ఇన్ఫర్మేటివ్ ఇన్సైట్ నెట్ - ఉచిత ఆన్లైన్ టిపిటాచా రీసెర్చ్ అండ్
    ప్రాక్టీస్ యూనివర్శిటీ మరియు సంబంధిత న్యూస్ ద్వారా
    http://sarvajan.ambedkar.org లో 112 CLASSICAL LANGUAGES

    పాతిసంభిదా
    జాలా-అబ్ద్దా పరపతితి టిపిఠాచాకు ఆంశానా ca పరిసయ నిఖిలివిజజయ ca
    ñātibhūta పవట్టి నిసాయ http://sarvajan.ambedkar.org anto 112
    Seṭṭhaganthāyatta Bhāāā

    వారి పరిశోధన మరియు ఫెలోషిప్ కోసం పాఠాలు
    తీసుకొని ఫైనల్ గోల్ గా ఎటర్నల్ బ్లిస్ను సాధించడానికి వారికి అన్ని
    సంఘాలకు టిపిటాకాను ప్రచారం చేయడానికి ప్రయత్నిస్తున్నారు. వాటిని 7D / 3D
    లేజర్ హోలోగ్రామ్స్ మరియు సర్రారామా సినిమా కం ధ్యానం హాల్ సహా తాజా
    విజువల్ ఫార్మాట్ లో బోధనలు అందించండి.

    104) کلاسیکی اردو- کلاسیکی اردو
    جب طالب علم تیار ہو، تو استاد ظاہر ہو جائے گا - بدھ کی بیدار ایک والا

    2690 من 23 جولائی سبق (37) سبق सोम اگست 2007

    Kindada Sutta
    کیا کا مالک ہے

    [ایک دیوا:]

    طاقت کا مالک کیا ہے؟
    کس کے مالک، خوبصورتی کا ایک مددگار؟
    کس کا ایک مددگار، آسانی کا ایک مددگار؟
    نقطہ نظر کا کیا خیال ہے؟
    اور جو ہر چیز کا مالک ہے
    پوچھا جا رہا ہے، براہ کرم اس سے میری وضاحت کرو.

    [بدھ:]

    خوراک کا ایک گروہ طاقتور ہے.
    کپڑے کا ایک مالک، خوبصورتی کا ایک مالک.
    ایک گاڑی کا ایک آسان، آسانی کا مددگار.
    چراغ کا ایک گروہ، بصیرت کا مالک.
    اور جو رہائش گاہ دیتا ہے،
    وہی ہے جو ہر چیز کا مالک ہے.
    لیکن وہ جو ڈھما سکھاتا ہے
    ایک مددگار ہے
    مردہ

    ریسرچک
    انوائٹ نیٹ کے رییکٹر کے طور پر - مفت آن لائن ٹپتاٹکا ریسرچ اینڈ پریکٹس
    یونیورسٹی اور متعلقہ اچھی خبریں 112 کلاسیکی زبانوں میں
    http://sarvajan.ambedkar.org کے ذریعے

    پاٹیسبھیجا جلا-آبھا پرپتی
    ٹپتاٹکا انیسانہ پیرایکیا نخلویججلیا سی ںٹھتاؤ پاٹیٹی نسیہ
    http://sarvajan.ambedkar.org 112 طبقہھاتھاتھہھاٹا بھسا

    ٹیوٹکا کو
    تمام معاشرے پر تبلیغ کرنے کی کوشش کی جا رہی ہے تاکہ انہیں انفرادی بلس کو
    اپنے ریسرچ اور فیلوشپ کے لۓ سبق لینے کے لۓ حتمی مقصد حاصل ہو. انہیں 7
    ڈی / 3D لیزر ہولوگرام اور سرکارما سنیما کے ساتھ مراقبہ ہال سمیت تازہ
    ترین بصری شکل میں تعلیمات پیش کرتے ہیں.

    112) Classical Oriya- ସର୍ବତ୍କୃଷ୍ଟ ଓଡ଼ିଆ
    ଚାଟ ନଗଦ
    ଶିକ୍ଷକ ଦେଖାଇବା-ବୁଦ୍ଧ

    08) Classical Afrikaans– Klassieke Afrikaans
    Wanneer die student gereed is, sal die onderwyser verskyn - Boeddha die Ontwaakte Een met Bewustheid
    2690 Ma 23 Jul LES (37) LES Ma 1 Aug 2007

    Kindada Sutta
    ‘N Lewer van Wat

    [’N deva:]

    ‘N Geweraar van wat is ‘n gewer van krag?
    ‘N Geld van wat, ‘n skenker van skoonheid?
    ‘N Geweraar van wat, ‘n gewer van die gemak?
    ‘N Geld van wat, ‘n visioengewer?
    En wie is ‘n gewer van alles?
    Word gevra, verduidelik dit asseblief vir my.

    [Die Boeddha:]

    ‘N Gegee van voedsel is ‘n gewer van krag.
    ‘N Geld van klere, ‘n skenker van skoonheid.
    ‘N Geld van ‘n voertuig, ‘n gemagtigde.
    ‘N Gegee van ‘n lamp, ‘n visioengewer.
    En die een wat ‘n koshuis gee,
    is die een wat ‘n gewer van alles is.
    Maar die een wat die Dhamma leer
    is ‘n gewer van
    die doodlose

    As
    Rektor van Analitiese Insig Net - GRATIS Online Tipiṭaka Navorsing en
    Praktyk Universiteit en verwante GOEIE NUUS via
    http://sarvajan.ambedkar.org in 112 KLASSIESE TALE

    Paṭisambhidā
    Jāla-Abaddha Paripanti Tipiṭaka Anvesanā van Parikaya Nikhilavijjālaya
    ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
    Seṭṭhaganthāyatta Bhāsā

    Poging om Tipitaka aan alle samelewings
    te versprei om hulle in staat te stel om Ewige Bliss as Finale Doel te
    bereik deur lesse te neem vir hul Navorsing en Genootskap. Gee hulle die
    leerstellings in die nuutste Visuele Formaat, insluitend 7D / 3D Laser
    Holograms en Circarama Cinema cum Meditasie Hall.

    09) Classical Albanian-Shqiptare klasike,
    Kur studenti është gati, mësuesi do të shfaqet - Buda i Zgjuari me Ndërgjegjësim
    2690 Mon 23 korrik MËSIMI (37) MËSIMI Mon 1 Gusht 2007

    Kindada Sutta
    Një dhënës i çfarë

    [Një deva:]

    Një dhurues i asaj që është dhënës i forcës?
    Një dhurues i asaj, një dhurues i bukurisë?
    Një dhënës i asaj, një dhurues i lehtësisë?
    Një dhurues i asaj, një dhurues i vizionit?
    Dhe kush është dhënësi i gjithçkaje?
    Duke u pyetur, ju lutem shpjegoni këtë për mua.

    [Buda:]

    Një dhurues i ushqimit është një dhënës i fuqisë.
    Një dhurues i rrobave, një dhurues i bukurisë.
    Një dhurues i një automjeti, një dhënës i lehtësisë.
    Një dhurues i një llambë, një dhurues i vizionit.
    Dhe ai që jep një vendbanim,
    është ai që është dhënësi i gjithçkaje.
    Por ai që mëson Dhamma
    është dhënës i
    pa vdekur.

    Si
    Rektor i Analitike Insight Net - FALAS Online Tipiṭaka Hulumtimi dhe
    Praktika Universiteti dhe të lidhura LAJME të mira nëpërmjet
    http://sarvajan.ambedkar.org në 112 GJUHËT KLASIKE

    Paṭisambhidā
    Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Parikaya Nikhilavijjālaya ca
    ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
    Seṭṭhaganthāyatta Bhāsā

    Përpjekja për të përhapur Tipitakën në të
    gjitha shoqëritë për t’u mundësuar atyre që të arrijnë Bekimin e
    Përjetshëm si Qëllim Final duke marrë mësime për Hulumtimin dhe Bursën e
    tyre. Prezantoni ato mësimet në formatin e fundit Visual, duke
    përfshirë Hologramet Laser 7D / 3D dhe Circarama Cinema cum Meditation
    Hall.

    10) Classical Amharic-አንጋፋዊ አማርኛ,
    ተማሪው ሲዘጋጅ, መምህሩ ብቅ ይላል - ቡድሃው የአልገሳው አንድ ንቃት
    2690 ሰኔ 23 ሐም ትምህርት (37) ትምህርት ሰኔ 1 2007

    Kindada Sutta
    ሰጪው ምን እንደሆነ

    [ኤማ:]

    ጥንካሬን የሰጠን አምላክ ሰጪ?
    የሰጪው ጌታ ሰጪ የሆነው ማን ነው?
    ሰጪው ምን ሰጪ ነው?
    ሰጪ ተመልካቹ የሆነውን ምን ይሰጣል?
    ሁሉንም ነገር ሰጪው ማን ነው?
    ጥያቄ ሲጠየቅ, እባክዎን ይህንን ለኔ ያስረዱልኝ.

    [ቡድሀ:]

    ምግብ ሰጪ የብርታት ሰጪ ነው.
    የሰዎችን ልብ ሰጪ, ውበት የሚሰጥ.
    የተሽከርካሪ ሰጭ የሚሰጥ, ቀለል ያለ ሰጪ.
    የመብራት ሰጪ, መብራት የሚሰጥ.
    መኖሪያ ቤትን የሚሰጠው,
    እርሱም በነገሩ ሁሉ ላይ ተጠባባቂ ነው.
    ነገር ግን የሚያስተምረውን ህይወት የሚያስተምረው
    ሰጪው ነው
    የማይገደሉ.

    የሂትለር
    ጥልቅ ምርምር ተቋም ኃ.የተ.የግ.ማ. - በነፃ የመስመር ላይ ቲፕፒታ ጥናትና ልምምድ ዩኒቨርሲቲ እና ተዛማጅ
    መልካም ዜናዎች በ 112 በክፍል ቋንቋዎች በ http://sarvajan.ambedkar.org

    ፓትስቲምሃዲዳ ጄላ-አቡሃ ፓርፓቲቲ ቲፓይካ አንቬስካ ካኪኪያ ኒኪላቪህጃላዋ ካንቶብቱፋ ፓቫቲኒ ኒሳያ http://sarvajan.ambedkar.org a 112 112. ምሁር እስፓንያታህ ባሻስ

    ለትረሳቸው
    እና ለትምህርት ጓደኞቻቸው ትምህርቶችን በመውሰድ ዘለአለማዊ ደስታን እንደ የመጨረሻ ግብ እንዲያገኙ ለማስቻል
    ቲፒካታን በሁሉም ማህበረሰቦች ውስጥ ለማሰራጨት ሙከራ ማድረግ. በ 7 ዲ / ጂ ሌዘር ጨረር እና በሲራማማ ሲኒማ
    የተሰራ የሜዲቴሽን ማረፊያን ጨምሮ በቅርብ ጊዜ ስዕላዊ ቅርፀት ትምህርቱን ያስተምሯቸው.

    11) Classical Arabic-اللغة العربية الفصحى

    عندما يكون الطالب جاهزًا ، سيظهر المعلم - Buddha the Awakened One with Awareness
    2690 الاثنين 23 يوليو الدرس (37) LESSON Mon Aug 1 2007

    كندة سوتا
    المعطي من ما

    [A deva:]

    مانح ما هو مانع القوة؟
    مانح ما ، مانع الجمال؟
    مانح ما ، مانح السهولة؟
    مانح ما ، مانح الرؤية؟
    ومن هو المعطي من كل شيء؟
    يجري سؤالك ، يرجى توضيح هذا لي.

    [بوذا:]

    إن مانح الطعام هو مانع القوة.
    مانع من الملابس ، مانع الجمال.
    مانح للسيارة ، مانح السهولة.
    مانع لمصباح ، مانح الرؤية.
    والشخص الذي يعطي الإقامة ،
    هو الذي يعطيه كل شيء.
    لكن الشخص الذي يعلم Dhamma
    هو مانع
    بلا دنس.

    كما
    عميد من البصيرة التحليلية الصافية - مجانا على الانترنت Tipiṭaka البحوث
    والممارسة الجامعة والأخبار الجيدة ذات الصلة من خلال
    http://sarvajan.ambedkar.org في 112 لغة الكلاسيكية

    Paṭisambhidā
    Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
    ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
    Seṭṭhaganthāyatta Bhāsā

    لتأمل.محاولة نشر Tipitaka لجميع المجتمعات
    لتمكينهم من تحقيق الخالدة الخالدة كهدف نهائي من خلال أخذ دروس لبحثهم
    والزمالة. قدم لهم التعاليم في أحدث صيغة مرئية بما في ذلك الهولوغرام 7D /
    3D ليزر وقاعة Circarama Cinema cum التأمل.

    12) Classical Armenian-դասական հայերեն,
    Երբ ուսանողը պատրաստ է, ուսուցիչը կհայտնվի `Բուդդա Awakened One- ի իրազեկությամբ

    2690 Հոկ 23 ՀՈԴ ԴԱՍԸ (37) ԴԱՍԱԽՈՍ Մոն 1 Օգոստոս 2007 թ

    Kindada Sutta
    Ինչն է տալիս

    [A deva:]

    Ինչ է տալիս զորավորը:
    Ինչ է տալիս, թե ինչ է տալիս գեղեցկությունը:
    Ինչն է տալիս, թեթեւացնելը:
    Ինչ է տալիս, ինչ տեսողություն է տալիս:
    Իսկ ով է ամեն ինչի տերը:
    Խնդրում եմ, խնդրեմ, ինձ դա բացատրեք:

    [Բուդդա.]

    Սննդամթերքի մատակարարողը ուժի փոխանցողն է:
    Հագուստի նվիրատու, գեղեցկություն հաղորդող:
    Ավտոմեքենայի տեր անձնավորություն, հարմարավետություն հաղորդող:
    Լամպի հաղորդող, տեսիլք հաղորդող:
    Եվ ով բնակություն է հաստատում,
    այն է, ով ամեն ինչի հերոսն է:
    Բայց նա, ով ուսուցանում է Դհամմա
    ը
    անիմաստ:

    Որպես
    Analitik Insight Net- ի ռեկտոր - FREE Online Tipiṭaka Research and
    Practice University and related GOOD NEWS միջոցով
    http://sarvajan.ambedkar.org 112 CLASSICAL LANGUAGES

    Պաատիզամբհեդա
    Ջալա-Աբադխա Փարիզյան Տիգրինիա Անվարյան Պարսիկա Նիկհիլավջջարաաա ca
    ñïtibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
    Seṭṭhaganthāyatta Bhāsā

    Թիփիթաքան քարոզելու բոլոր
    հասարակություններին, որպեսզի նրանք հնարավորություն ունենան Հավերժական
    երանության հասնել որպես վերջնական նպատակ, դասեր քաղելով իրենց
    հետազոտությունների եւ կրթաթոշակների համար: Ներկայացրեք նրանց վերջին
    վիզուալ ձեւաչափով ուսուցումները, ներառյալ 7D / 3D լազերային հոլոգրամները
    եւ Circarama կինոնկարը, Մեդիտացիայի սրահում:

    13) Classical Azerbaijani- Klassik Azərbaycan,
    Şagird hazır olduqda, müəllim görünəcək - Budda Awakened One Awareness ilə
    2690 Çərşənbə 23 İyul DERS (37) LESSON Mon 1 Avqust 2007

    Kindada Sutta
    Nə verəndir

    [A deva:]

    Qüvvət verən nədir?
    Gözəlliyi verən nədir?
    Nə verən, asanlıq verən bir kimdir?
    Vizyonu verən nədir?
    Və hər şeyin verən kimdir?
    Xahiş olunur, mənə bunu izah edin.

    [Buddha:]

    Yemək verən bir qüvvədir.
    Paltarın verən, gözəlliyi verən.
    Vasitə verən, asanlıqla verən bir vasitədir.
    Bir çıraq verən, görmə verən.
    İkisi də verən,
    hər şeyin verən kimidir.
    Amma Dhammanı öyrədən kimdir
    bir verəndir
    Ölümsüzdür.

    Analitik
    Insight Net rektoru kimi - PULSUZ Onlayn Tipiṭaka Tədqiqat və Təcrübə
    Universiteti və http://sarvajan.ambedkar.org vasitəsilə Xeyirli Xəbərlər
    112 CLASSICAL LANGUAGES

    Paṭisambhidā Jāla-Abaddha Paripanti
    Tipiṭaka Anvensiya Paricaya Nikhilavijjālaya ca sātibhūta Pavatti
    Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā

    Tipitakanı
    Tədqiqat və Təqaüd üçün dərslər alaraq Müqəddəs Blazeyi Müqəddəs Niyyət
    olaraq qazanmalarına imkan verən bütün cəmiyyətlərə yayılmağa çalışdı.
    Onlara 7D / 3D Lazer Hologramları və Circarama Kino ilə Meditation Hall
    daxil olmaqla ən son Görsel Formada təlimləri təqdim edin.

    14) Classical Basque- Euskal klasikoa,
    Ikaslea prest dagoenean, irakaslea agertuko da - Awakened One Buddha Sentsibilizazioa

    2690 Martxoa 23, uztailak (37) AURREKARIAK, 2007ko abuztuaren 1a

    Kindada Sutta
    Zer da emaile bat?

    [A deva:]

    Zertan datza indarra?
    Zer da emaile, edertasunaren giver bat?
    Zer da emaile bat, erraztasunaren emaile bat?
    Zer da, ikusmenaren emaile bat?
    Eta nor da denetarik dena?
    Galdetuz gero, mesedez azaldu hau.

    [Buda:]

    Elikagaien gurtza indarra ematen dio.
    Arropa emaile, edertasunaren giver bat.
    Ibilgailu baten emaile, erraztasuna ematen dio.
    Lanpara baten damea, ikusmenaren emaztea.
    Eta egoitza ematen duenak,
    dena dena ematen duen bakarra da.
    Baina Dhamma irakasten duenari
    Diver bat da
    Deathless.

    Ikerketa
    Analitikoaren Sarearen Errektore gisa - FREE Online Tipiṭaka Ikerketa
    eta Praktiken Unibertsitatea eta BEREZITASUNAK GAKOAK lotu bidez:
    http://sarvajan.ambedkar.org 112 hizkuntzen KLASIKOA

    Paṭisambhidā
    Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya
    ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
    Seṭṭhaganthāyatta Bhāsā

    Tipitaka hedatzen saiatzen ari dira
    gizarte guztientzat, betiereko zoriontasuna lortzeko azken helburua
    lortzeko, Ikasketak beren Ikerketarako eta Laguntzara eramateko.
    Aurkeztu irakaspenak azken formatu bisualean, 7D / 3D Laser Hologramak
    eta Circarama Cinema meditation Hall barne.

    15) Classical Belarusian-Класічная беларуская,
    Калі вучань гатовы, настаўнік з’явіцца - Буда абуджэння з усведамленнем

    2690 пн 23 Ліпень УРОК (37) УРОК пн 1 жніўня 2007

    Kindada Sutta
    Падавец Што

    [Дэв:]

    Падавец што з’яўляецца падаўцаў сілы?
    Падавец што, якая дае прыгажосць?
    Падавец што, якая дае лёгкасць?
    Падавец што, які дае бачанне?
    А хто з’яўляецца падаўцаў за ўсё?
    На пытанне, калі ласка, растлумачце мне.

    [Буда:]

    Падавец ежы якая дае сілы.
    Якая дае адзенне, якая дае прыгажосць.
    Які дае аўтамабіль, якая дае лёгкасць.
    Якая дае лямпа, які дае гледжання.
    І той, хто дае від на жыхарства,
    гэта той, хто з’яўляецца падаўцаў за ўсё.
    Але той, хто вучыць Дхарма
    з’яўляецца падаўцаў
    Несмяротны.

    Як
    рэктар аналітычнага Insight Net - бясплатная онлайн Tipitaka
    даследаванняў і універсітэта практыкі і звязаных з імі ДОБРЫЯ НАВІНЫ
    праз http://sarvajan.ambedkar.org ў 112 класічных моў

    Paṭisambhidā
    JALA-Abaddha Paripanti Tipitaka Anvesanā ча Paricaya Nikhilavijjālaya
    ча ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org Анто 112
    Seṭṭhaganthāyatta Bhasa

    Спроба распаўсюдзіць Tipitaka ўсіх
    грамадстваў, каб яны маглі дасягнуць Вечнага Асалоды, як канчатковая
    мэта, беручы ўрокі для сваіх даследаванняў і стыпендый. Падарыце ім
    вучэнне ў апошняй візуальным фармаце, уключаючы 7D / 3D лазерных
    галаграм і Circarama кіно дыплом медитационный зала.

    16) Classical Bengali-ক্লাসিক্যাল বাংলা,
    শিক্ষার্থী প্রস্তুত হলে, শিক্ষক আবির্ভূত হবে - বুদ্ধের আকাঙ্ক্ষিত এক ওয়াই

    17) Classical  Bosnian-Klasični bosanski,
    Kada je student spreman, pojaviće se nastavnik - Buda Buđeni sa svesnošću

    2690 pon 23 srp. LEKCIJA (37) LEKCIJA pon avg 1 2007

    Kindada Sutta
    Davaoc čega

    [A deva:]

    Daje davaoca snage?
    Daješ li šta, davalac lepote?
    Daješ li nešto, davanjem lagodnosti?
    Daješ li šta, davalac vizije?
    A ko je davao sve?
    Da me pitate, molim vas objasnite to meni.

    [Buda:]

    Davaoc hrane je davaoc snage.
    Djevojčica odjeće, davalac lepote.
    Davaoc vozila, davalac lagodnosti.
    Davaik lampe, davalac vizije.
    A onaj ko daje prebivalište,
    je onaj ko je davao sve.
    Ali onaj koji predaje Dhammu
    je davalac
    Bez smrti.

    Kao
    rektor Analytic Insight Net - BESPLATNI Online Tipiṭaka Istraživački i
    praktični univerzitet i povezani DOBRA VIJESTI preko
    http://sarvajan.ambedkar.org u 112 KLASIČKIH JEZIKA

    Paṭisambhidā
    Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjalaya ca
    ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
    Seṭṭhaganthāyatta Bhāsā

    Pokušavajući propagirati Tipitaka svim
    društvima kako bi im omogućili da postignu Večni Blis kao konačni cilj
    uzimajući lekcije za svoje istraživanje i stipendiju. Predstavite ih u
    najnovijem Vizuelnom formatu, uključujući 7D / 3D laserske hologramove i
    Hall meditaciju Circarama Cinema cum.

    18) Classical Bulgarian- Класически българск,
    Когато студентът е готов, учителят ще се появи - Буда пробуденият с осведоменост
    2690 Понеделник 23 Юли УРОК (37) УРОК Пон 1 август 2007 г.

    Kindada Sutta
    Дарител на какво

    [A deva:]

    Дарител на това, което дава сила?
    Дарител на това, дарител на красота?
    Дарител на това, даващ лекота?
    Дарител на това, виденик на видението?
    И кой е дарител на всичко?
    Ако ви помоля, моля, обяснете ми това.

    [Буда:]

    Доставчикът на храна е даряващ сила.
    Дарител на дрехи, даряващ красота.
    Дарител на превозно средство, даряващ лекота.
    Дарител на лампа, даряващ зрение.
    И този, който дава жилище,
    е този, който е дарител на всичко.
    Но този, който учи Дамма
    е дарител на
    Безсмъртието.

    Като
    ректор на аналитичното проучване Net - FREE Online Tipiṭaka Research
    and Practice University и свързаните с него ДОБЪР НОВИНИ чрез
    http://sarvajan.ambedkar.org в 112 КЛАСИЧЕСКИ ЕЗИЦИ

    Патаисамхида
    Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
    nātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
    Сетахагантхаята Бхаса

    Опитвайки се да популяризира Типитака пред
    всички общества, за да им даде възможност да постигнат вечно блаженство
    като крайна цел, като взимат уроци за своето изследване и стипендия.
    Представете ги с уроците в най-новите Визуални формати, включително 7D /
    3D лазерни холограми и Circarama Cinema cum Meditation Hall.

    As
    Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and
    Practice University and related GOOD NEWS through
    http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES

    Paṭisambhidā
    Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya
    ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
    Seṭṭhaganthāyatta Bhāsā

    Attempting to propagate Tipitaka to all
    societies to enable them to attain Eternal Bliss as Final Goal by taking
    lessons for their Research and Fellowship. Present them the teachings
    in latest Visual Format including 7D/3D Laser Holograms and Circarama
    Cinema cum Meditation Hall.



    The Blessed,Noble,Awakened One-The Tathagata

    Characteristics of Attention and Wisdom

    The king asked: “Venerable Nagasena, what is the distinguishing characteristic of attention, and what is the distinguishing characteristic of wisdom?”

    “Examination is the distinguishing characteristic of attention, and severing is the distinguishing characteristic of wisdom.”

    “How is examination the distinguishing characteristic of attention; and how is severing the distinguishing characteristic of wisdom? Give me an analogy.”

    “Do you know barley-reapers, your majesty?”

    “Yes, venerable sir, I know them.”

    “How, your majesty, do barley-reapers reap barley?”

    “Venerable sir, they take a sheaf of barley in the left hand, and take a sickle in the right hand, and they cut with the sickle.”

    “Just as, your majesty, a barley-reaper takes a sheaf of barley in the left hand, takes a sickle in the right hand, and cuts the barley, even so, your majesty, does the spiritual aspirant take hold of the mind with attention, and cut off the defilements with wisdom. Indeed thus, your majesty, examination is the distinguishing characteristic of attention, and severing is the distinguishing characteristic of wisdom.”

    “You are clever, venerable Nagasena.”

    ——————————————————————————–
    Characteristic of Wisdom

    The king asked: “Venerable Nagasena, what is the distinguishing characteristic of wisdom?”

    “Previously, your majesty, I said ’severing is the distinguishing characteristic of wisdom,’ and now furthermore illuminating is the distinguishing characteristic of wisdom.”

    “How, venerable sir, is illuminating the distinguishing characteristic of wisdom?”

    “Wisdom arising, your majesty, dispels the darkness of ignorance, produces the illumination of insight, brings forth the light of knowledge, and makes manifest the noble truths; and further, the spiritual practitioner sees with complete understanding impermanence, unsatisfactoriness, and corelessness.”

    “Give me an analogy.”

    “Just as, your majesty, a person might bring a lamp into a dark house, and with the lamp lit dispel the darkness, produce illumination, show the light, and make manifest forms, so too, your majesty, wisdom arising dispels the darkness of ignorance, produces the illumination of insight, brings forth the light of knowledge, and makes manifest the noble truths; and further, the spiritual practitioner sees with complete understanding impermanence, unsatisfactoriness, and corelessness.”

    “You are clever, venerable Nagasena.”

    ——————————————————————————–

    Characteristic of Contact

    The king asked: “Venerable Nagasena, when mind consciousness arises, do contact and feeling also arise?”

    “Yes, your majesty, when mind consciousness arises, contact arises, feeling arises, perception arises, volition arises, applied thought arises, and sustained thought arises. And all these mental states arise with contact in the lead.”

    “Venerable Nagasena, what is the distinguishing characteristic of contact?”

    “The distinguishing characteristic of contact, your majesty, is touching.”

    “Give me an analogy.”

    “Just as if, your majesty, two rams are butting each other, one of these rams is to be understood as the eye, and the other as a visual object, and the coming together of the two of them is contact.”

    “Give me another analogy.”

    “Just as if, your majesty, two hands are clapping together, one of these hands is to be understood as the eye, and the other as a visual object, and the coming together of the two of them is contact.”

    “Give me another analogy.”

    “Just as if, your majesty, two cymbals are striking together, one of these cymbals is to be understood as the eye, and the other as a visual object, and the coming together of the two of them is contact.”

    “You are clever, venerable Nagasena.”

    ——————————————————————————–

    Characteristic of Feeling

    “Venerable Nagasena, what is the distinguishing characteristic of feeling?”

    “The distinguishing characteristic of feeling, your majesty, is sensing; experiencing is also a distinguishing characteristic.”

    “Give me an analogy.”

    “Just as, your majesty, some man might render the king a service, and the king, being well pleased, might repay the service, such that the man on account of this service is provided and endowed with the five cords of sensual pleasure. Then the man might think to himself: ‘In the past I rendered a service to the king, and now he has repaid me, on account of which I am experiencing feelings of one kind and another.’

    “Or just as, your majesty, some man having performed good actions, on the dissolution of the body, after death, would reappear in a happy destination, in the heavenly world, and there he would be provided and endowed with the five cords of sensual pleasure. Then the man might think to himself: ‘In the past I performed good actions, and now on account of this I am experiencing feelings of one kind and another.’ So too, your majesty, the distinguishing characteristics of feeling are sensing and experiencing.”

    “You are clever, venerable Nagasena.”

    ——————————————————————————–

    Characteristic of Perception

    “Venerable Nagasena, what is the distinguishing characteristic of perception?”

    “The distinguishing characteristic of perception, your majesty, is perceiving. What does one perceive? One perceives blue, yellow, red, white, and crimson. Thus, your majesty, the distinguishing characteristic of perception is perceiving.”

    “Give me an analogy.”

    “Just as, your majesty, the king’s store-keeper, having entered the storehouse, might see the goods belonging to the king and would perceive blue, yellow, red, white and crimson. So too, your majesty, the distinguishing characteristic of perception is perceiving.”

    “You are clever, venerable Nagasena.”

    ——————————————————————————–

    Characteristic of Volition

    “Venerable Nagasena, what is the distinguishing characteristic of volition?”

    “The distinguishing characteristic of volition, your majesty, is intending; preparation is also a distinguishing characteristic.”

    “Give me an analogy.”

    “Just as, your majesty, some man or other might prepare a poison and drink it himself, and make others drink it, then he and the others would become ill. Even so, your majesty, if some man here through volition intended some unwholesome deed, then on the dissolution of the body, after death, he would reappear in a state of deprivation, in an unhappy destination, in perdition, in hell. And those who follow his example would also on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.

    “Also just as, your majesty, some man or other might mix together ghee, fresh butter, oil, honey and sugar and drink it himself, and make others drink it, then he and the others would be happy. Even so, your majesty, if some man here through volition intended some wholesome deed, then on the dissolution of the body, after death, he would reappear in a happy destination, in the heavenly world. And those who followed his example would also on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. So too, your majesty, the distinguishing characteristics of volition are intending and preparation.”

    “You are clever, venerable Nagasena.”

    ——————————————————————————–

    Characteristic of Consciousness

    The king asked: “Venerable Nagasena, what is the distinguishing characteristic of consciousness?”

    “The distinguishing characteristic of consciousness, your majesty, is cognizing.”

    “Give me an analogy.”

    “Just as, your majesty, a city-superintendent sitting at the crossroads in the middle of the city could see a person coming from the eastern direction, could see a person coming from the southern direction, could see a person coming from the western direction, and could see a person coming from the northern direction, then indeed, your majesty, does a person cognize with consciousness a form he sees with the eye, cognize with consciousness a sound he hears with the ear, cognize with consciousness a scent he smells with the nose, cognize with consciousness a taste he savors with the tongue, cognize with consciousness a touch he feels with the body, and cognize with consciousness a mental state he cognizes with the mind. Indeed thus, your majesty, the distinguishing characteristic of consciousness is cognizing.”

    “You are clever, venerable Nagasena.”

    ——————————————————————————–

    Characteristic of Applied Thought

    “Venerable Nagasena, what is the distinguishing characteristic of applied thought?”

    “The distinguishing characteristic of applied thought, your majesty, is fixing one’s mind on an object.”

    “Give me an analogy.”

    “Just as, your majesty, a carpenter might fix a well-prepared piece of wood into a joint, so too, your majesty, the distinguishing characteristic of applied thought is fixing one’s mind on an object.”

    “You are clever, venerable Nagasena.”

    ——————————————————————————–

    Characteristic of Sustained Thought

    “Venerable Nagasena, what is the distinguishing characteristic of sustained thought?”

    “The distinguishing characteristic of sustained thought, your majesty, is continual examination.”

    “Give me an analogy.”

    “Just as, your majesty, when a gong is struck and continues resounding afterwards, indeed so the striking is to be understood as applied thought, and the continuance of the resounding as sustained thought.”

    “You are clever, venerable Nagasena.”

    Sister Gotami

    At Savatthi. Then, early in the morning, Kisa Gotami the nun put on her robes and, taking her bowl & outer robe, went into Savatthi for alms. When she had gone for alms in Savatthi and had returned from her alms round, after her meal she went to the Grove of the Blind to spend the day. Having gone deep into the Grove of the Blind, she sat down at the foot of a tree for the day’s abiding.

    Then Mara the Evil One, wanting to arouse fear, horripilation, & terror in her, wanting to make her fall away from concentration, approached her & addressed her in verse:

    Why,
    with your sons killed,
    do you sit all alone,
    your face in tears?
    All alone,
    immersed in the midst of the forest,
    are you looking
    for a man?

    Then the thought occurred to Kisa Gotami the nun: “Now who has recited this verse — a human being or a non-human one?” Then it occurred to her: “This is Mara the Evil One, who has recited this verse wanting to arouse fear, horripilation, & terror in me, wanting to make me fall away from concentration.”

    Then, having understood that “This is Mara the Evil One,” she replied to him in verses:

    I’ve gotten past
    the killing of sons,
    have made that the end
    to [my search for] men.
    I don’t grieve,
    I don’t weep —
    and I’m not afraid of you,
    my friend.
    It’s everywhere destroyed — delight.
    The mass of darkness is shattered.
    Having defeated the army of death,
    free
    of fermentations
    I dwell.

    Then Mara the Evil One — sad & dejected at realizing, “Kisa Gotami the nun knows me” — vanished right there.

    comments (0)
    2724 Sat 25 Aug 2018 LESSON (65) Fri 24 Aug 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) Tipitaka The Pali Canon what is vinaya pitaka Householder (Buddhism)Doctrine-True Practice of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata-Constant Effort
    Filed under: General
    Posted by: site admin @ 8:17 am


    2724 Sat 25 Aug 2018 LESSON (65) Fri 24 Aug 2007



    Do Good Be Mindful  -  Awakened One with Awareness (AOA)


    Tipitaka
    The Pali Canon
    what is vinaya pitaka

    Householder (Buddhism)

    http://buddhanet.net/e-learning/history/s_theracanon.htm
    Buddhist Studies
    The Pali Canon

    The
    Pali Canon is the complete scripture collection of the
    Theravada school. As such, it is the only set of scriptures
    preserved in the language of its composition. It is
    called the Tipitaka

    or “Three Baskets” because it includes the
    Vinaya Pitaka or “Basket of Discipline,”
    the Sutta Pitaka or “Basket of Discourses,”
    and the Abhidhamma Pitaka or “Basket of
    Higher Teachings”.

    Chart of Tipitaka

    https://www.youtube.com/watch?v=_wwAnE65Ous&t=745s
    Daily Buddhist Theravada Pali Chanting by VenVajiradhamma Thera

    image.png

    Dhammalink
    Published on Mar 12, 2013
    Daily Buddhist Theravada Pali Chanting by Venerable Vajiradhamma Thera

    One of the best Pali Buddhist Chanting. It is very peaceful, tranquil, pleasant and harmonious chanting.

    This Chanting has helped many people to have peace, calm and tranquil
    mind, build mindfulness while listening and/or the chant attentively,
    re-gain confidence from fear and uncertainty, bring happiness and peace
    for those who are in sick and those in their last moment in this life
    (as hearing is thought to be the last sense to go in the dying process).
    May you get the benefits of this chanting too.

    This compilation
    consists of Recollection of Buddha (Buddhanusati or Itipiso),
    Recollection of Dhamma (Dhammanusati), Recollection of Sangaha
    (Sanghanusati), Mangala Sutta, Ratana Sutta, Karaniya Metta Sutta,
    Khandha Sutta, Bhaddekaratta Gatha, Metta Chant, Accaya Vivarana,
    Vandana, Pattanumodana, Devanumodana, Punnanumodana and Patthana.

    This compilation is make possible by Venerable Samanera Dhammasiri
    getting the permission from Venerable Vajiradhamma Thera to compile and
    distribute, and co-edit and proofing. The background image is photo
    taken by Venerable Dhammasubho. First compilation completed in 2007 and
    further edit done in 2015. Thanks and Sadhu to all who have assisted and
    given me the opportunity to do this compilation especially my family.
    May the merits accrue from this compilation share with all. With Metta,
    Tissa Ng.

    Website: www.dhammalink.com
    Copyright © 2007-2015 dhammalink.com
    All right reserved. Permission are granted to duplicate without modification for non commercial purpose.
    [You MUST retain this notice for all the duplication, linking or sharing]
    Category
    Nonprofits & Activism


    youtube.com
    Daily Buddhist Theravada Pali Chanting by Venerable Vajiradhamma Thera One of the best Pali Buddhist…

    https://www.youtube.com/watch?v=dCkULxhldtU&t=763s
    Buddhist Chanting in Pali-Tisarana巴利文唱誦-三皈依
    七宝佛教网络-净土讲堂Mypureland
    Published on Mar 30, 2012

    image.png

    巴利文唱誦-三皈依
    Category
    Education

    https://www.youtube.com/watch?v=T48g1b2dh54&t=96s
    Indonesia Tipiṭaka Chanting 2018
    Pabbajjā-Upasampadā Saṅgha Theravāda Indonesia
    Streamed live on Jul 21, 2018
    Category
    Education



    https://www.accesstoinsight.org/tipitaka/


    The Tipitaka (Pali ti, “three,” + pitaka,
    “baskets”), or Pali canon, is the collection of primary Pali language
    texts which form the doctrinal foundation of Theravada Buddhism. The
    Tipitaka and the paracanonical Pali texts (commentaries, chronicles, etc.) together constitute the complete body of classical Theravada texts.

    The Pali canon is a vast body of literature: in English translation
    the texts add up to thousands of printed pages. Most (but not all) of
    the Canon has already been published in English over the years. Although
    only a small fraction of these texts are available on this website,
    this collection can be a good place to start.

    The three divisions of the Tipitaka are:

    Vinaya Pitaka
    The collection of texts concerning the rules of conduct governing the daily affairs within the Sangha — the community of bhikkhus (ordained monks) and bhikkhunis
    (ordained nuns). Far more than merely a list of rules, the Vinaya
    Pitaka also includes the stories behind the origin of each rule,
    providing a detailed account of the Buddha’s solution to the question of
    how to maintain communal harmony within a large and diverse spiritual
    community.
    Sutta Pitaka
    The collection of suttas, or discourses, attributed to the Buddha
    and a few of his closest disciples, containing all the central teachings
    of Theravada Buddhism. (More than one thousand sutta translations are
    available on this website.) The suttas are divided among five nikayas (collections):
    Abhidhamma Pitaka
    The collection of texts in which the underlying doctrinal principles
    presented in the Sutta Pitaka are reworked and reorganized into a
    systematic framework that can be applied to an investigation into the
    nature of mind and matter.

    For further reading

    • Where can I find a copy of the complete Pali canon (Tipitaka)? (Frequently Asked Question)
    • Beyond the Tipitaka: A Field Guide to Post-canonical Pali Literature
    • Pali Language Study Aids offers links that may be useful to Pali students of every level.
    • Handbook of Pali Literature, by Somapala Jayawardhana
      (Colombo: Karunaratne & Sons, Ltd., 1994). A guide, in dictionary
      form, through the Pali canon, with detailed descriptions of the major
      landmarks in the Canon.
    • An Analysis of the Pali Canon, Russell Webb, ed. (Kandy:
      Buddhist Publication Society, 1975). An indispensable “roadmap” and
      outline of the Pali canon. Contains an excellent index listing suttas by
      name.
    • Guide to Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru
      Publications, 1990). Another excellent outline of the Tipitaka,
      containing summaries of many important suttas.
    • Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy:
      Buddhist Publication Society, 1980). A classic handbook of important
      terms and concepts in Theravada Buddhism.

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    Tipitaka

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    Ask A Monk: The Tipitaka

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    From the Holy Buddhist Tipitaka: Mulapariyaya Sutta (The Root Sequence)

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    Ask A Monk: The Truth of the Tipitaka

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    From the Holy Buddhist Tipitaka: Sutta Pitaka:Khuddaka Nikaya

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    Tipitaka

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    Tipitaka - Pali Canon

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    International Conference on Tipitaka Studies: Traditional and Contemporary 26/11/2017

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    Conference on Tipitaka Studies: Traditional and Contemporary 26/11/2017
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    The Tipitaka Sattapanni Cave

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    ත්‍රිපිටකය හැඳින්වීම - Introduction of tipitaka

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    MAGELANG - Indonesia Tipitaka Chanting dan Asalha Mahapuja 2562/2018

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    Tipitaka Recitation (with English Translation)

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    ការសូត្រស្វាធ្យាយព្រះត្រៃបិដកអន្ដរជាតិ ITCC Tipitaka Chanting 2014

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    Sayadaw Tipiṭaka 10 in Hanoi 23August18 Am2

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    Sayadaw Tipiṭaka 10 in Hanoi 22August18 Pm2

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    Indonesia Tipitaka Chanting

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    How I understand Lord Buddha’s concept in tipitaka

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    L1.5 The Composition and Significance of the Tipitaka

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    Trailer T I P I T A K A

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    From the Holy Buddhist Tipitaka: Itivuttaka - The Group of Threes

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    Sayadaw Tipiṭaka 10 in Hanoi 23August18 pm1

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    2723 Fri 24 Aug 2018 LESSON (64) Fri 24 Aug 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) Pali Made EasySpiritual Community of The Followers of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata-Discernment
    Filed under: General
    Posted by: site admin @ 8:06 am

    2723 Fri 24 Aug 2018 LESSON (64) Fri 24 Aug 2007

    Do Good Be Mindful  -  Awakened One with Awareness (AOA)
    Pali Made Easy


    https://www.youtube.com/watch?v=PtpfVawmTPc
    Pali Class
    Samaloka Buddhist Centre
    Published on Dec 17, 2015
    Category
    People & Blogs

    https://www.youtube.com/watch?v=SbuuFMi4peQ
    Basic Pali Grammar series Episode 01: Introduction to the series
    The People
    Published on May 17, 2013
    LEARN BASIC PALI GRAMMER TALK 1- course content

    1. Main text: Pali Primer by Lily De Silva and workbook:
    a. 130 pages divided in 31 lessens of 2-3 pages each lessens.
    b. Auther: Professor from srilankan university, it’s it’s based on
    the teaching style of his teacher, which he refined and simplified, and I
    have done some work on it to simplify even fruther
    c. Used by many university and pali learning groups around the world.

    2. What is the content like?
    a. Pali alphabet and pronunciation: 41 letters, 8 vowels and 33 consonants
    b. Genders of the nouns: Masculine, feminine and neuter nouns
    c. 8 Case :Nouns, pronouns or adjectives (often marked by inflection) related in some way to other words in a sentence
    d. Plural and singular
    e. Tense Past, Present and Future
    f. First person, second person and third person
    g. Moods: imperative, potential, etc.
    3. What will I do and what you will have to do
    a. What will I do?
    i. My job is to go through each lessen and explain it as easy as possible
    ii. Your job is to listen learn and repeat until you understand it deeply.
    4. The Link to the text online, as well as workbook
    a. Google pali primer by lily desilva
    b. Book-http://evam.me/wp-content/uploads/201
    c. Wokbookhttp://sugiachanh.com/uploads/news/Pa...
    d. Link to audio books-online on youtube for audio lesssion and workbook files
    5. How to learn language and some other advise for beginner
    a. It takes time: have patience, it takes time
    b. Consistency in learning, little by little
    c. Repetition: lots of it: 20-30 times,
    6. Everything is hard before it’s easy.
    Category
    Education


    LEARN BASIC PALI GRAMMER TALK 1- course content 1. Main text: Pali Primer by Lily De Silva and…

    https://www.youtube.com/watch?v=rdZwH9YeILA
    Learn Basic Pāli Grammar Episode 02: Pāli Vowels

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    The People
    Published on Jun 25, 2016
    Hello, and welcome back, in this lesson we are going to study the Pali
    Pronunciation. The first thing to know about Pali is that it was an oral
    language, it had no script of its own. All Theravada countries has its
    own script for Pali and we shall use roman script for this course.

    There are 41 letters in Pali, 8 Vowels, and 33 consonants. For this
    lesson, we will study 8 Vowels and see how to pronounce them. The eight
    Vowels are: a, ā, i, ī, u, ū, e, o.

    A= cut=Dhamma
    Ā=Father =Dāna
    I=east=Sila
    Ī=Bee=Dīgha
    U=oops=Sutta
    Ū=Cool=Bhūpāla
    E=Pay=Nare
    O=Open=Putto
    Category
    Education


    Hello, and welcome back, in this lesson we are going to study the Pali Pronunciation. The first thing to know…

    https://www.youtube.com/watch?v=_nGl2l1Ls7U
    PALI CONSONANTS PART 1
    The People
    Published on Aug 1, 2013
    PALI CONSONANTS PART 1


    PALI CONSONANTS PART 1

    https://www.youtube.com/watch?v=oYvsx711VAE
    Buddhist and Pali University of Sri Lanka Part 1

    5:04 / 15:04
    Buddhist and Pali University of Sri Lanka Part 1
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    Buddhist and Pali University
    Published on May 14, 2015
    The Buddhist and Pali University of Sri Lanka, established in terms of
    the Act of Parliament No.74 of 1981 of the Democratic Socialistic
    Republic of Sri Lanka was ceremonially opened on the 22nd day of April
    1982.

    The main objectives
    of this University are the propagation of Buddha Dhamma,the promotion of
    the Buddhist & Pali studies in Sri Lanka and abroad and the
    provision of facilities for the conduct of research in the relevant
    fields.

    The above Act has been modified by the Buddhist and Pali
    University of Sri Lanka Act(Amendment)No.37 of 1995.Simultaneous with
    the activation of the above mentioned Act of Amendment, the local
    affiliated institutions which were so far in existence ceased to exist
    and Buddhist and Pali University of Sri Lanka had been re-structured in
    conformity with the structure of the other Universities of Sri Lanka.
    The structured University with its halls of residence for students was
    located at Pitipana in Homagama.

    The basic arrangements required
    to turn the Buddhist and Pali University of Sri Lanka into the level of a
    fully equipped international university have been already made. It
    enjoys membership of the Association of Universities of the Commonwealth
    of Nations. It is also an Associate member of the Committee of Vice
    Chancellors and Directors (CVCD) of the chain of universities of this
    country.
    Category
    People & Blogs


    The Buddhist and Pali University of Sri Lanka, established in terms of the Act of Parliament No.74 of…

    https://archive.org/details/PaliMadeEasyOCRed

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    Pali Made Easy ( OCRed)
    by Ven. Balangoda Ananda Maitreya

    Usage Attribution-Noncommercial-No Derivative Works 3.0
    Topics Pali, language, linguistics, Buddhism, Theravada, Sri Lanka, Balangoda Ananda Maitreya, Ananda Maitreya, Pali language
    Collection opensource
    Language English
    An excellent course-book on Pali Language and Grammar with quizes and
    solutions at the backside. OCRed by Solid PDF/A Express. Written by ven.
    Balangoda Ananda Maitreya from Sri Lanka.

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    An
    excellent course-book on Pali Language and Grammar with quizes and
    solutions at the backside. OCRed by Solid PDF/A Express. Written by ven.
    Balangoda Ananda…
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    Spiritual Community of The Followers of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata

    Discernment

    The Eightfold Path is best understood as a collection of personal qualities to be developed, rather than as a sequence of steps along a linear path. The development of right view and right resolve (the factors classically identified with wisdom and discernment) facilitates the development of right speech, action, and livelihood (the factors identified with virtue). As virtue develops so do the factors identified with concentration (right effort, mindfulness, and concentration). Likewise, as concentration matures, discernment evolves to a still deeper level. And so the process unfolds: development of one factor fosters development of the next, lifting the practitioner in an upward spiral of spiritual maturity that eventually culminates in Awakening.

    The long journey to Awakening begins in earnest with the first tentative stirrings of right view — the discernment by which one recognizes the validity of the four Noble Truths and the principle of kamma. One begins to see that one’s future well-being is neither predestined by fate, nor left to the whims of a divine being or random chance. The responsibility for one’s happiness rests squarely on one’s own shoulders. Seeing this, one’s spiritual aims become suddenly clear: to relinquish the habitual unskillful tendencies of the mind in favor of skillful ones. As this right resolve grows stronger, so does the heartfelt desire to live a morally upright life, to choose one’s actions with care.

    At this point many followers make the inward commitment to take the Buddha’s teachings to mind, to become “Buddhist” through the act of taking refuge in the Triple Gem: the Buddha (both the historical Buddha and one’s own innate potential for Awakening), the Dhamma (both the Buddha’s teachings and the ultimate Truth towards which they point), and the Sangha (both the unbroken monastic lineage that has preserved the teachings since the Buddha’s day, and all those who have achieved at least some degree of Awakening). With one’s feet thus planted on solid ground, and with the help of an admirable friend or teacher (kalyanamitta) to guide the way, one is now well-equipped to proceed down the Path, following in the footsteps left by the Buddha himself.

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