Grand Canyon National Park Arizona and Yosemite

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba
   E. Sacca Pabba
      E1. Dukkhasacca Niddesa
      E2. Samudayasacca Niddesa
      E3. Nirodhasacca Niddesa
      E4. Maggasacca Niddesa

English

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas
   E. Section on the Truths
      E1. Exposition of Dukkhasacca
      E2. Exposition of Samudayasacca
      E3. Exposition of Nirodhasacca
      E4. Exposition of Maggasacca

E4. Maggasacca Niddesa

Katamaṃ ca, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

E4. Exposition of Maggasacca
E4. மார்க சத்தியத்தை விளக்கிக்காட்டுதல்

And what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca? It is just this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati and sammāsamādhi.

மற்றும் எது, பிக்குகளே, dukkha·nirodha·gāminī paṭipadā ariyasacca துக்கம் முடிவுறுகிற மார்க வழிகாட்டும் மேதக்க மெய்ம்மை சத்திய பண்பு? அது சும்மா இந்த ariya aṭṭhaṅgika magga எண்வகுப்பான மேதக்க மெய்ம்மை சத்திய மார்கம், என்று சொல்லப்படுகிற, sammādiṭṭhi திருஷ்டி நேரான நோக்கு, sammāsaṅkappo நேரான உட்கருத்து/எண்ணம், sammāvācā நேரான பேச்சு, sammākammanto நேரான வினையாற் றுதல், sammā-ājīvo நேரான ஜீவனோபாயம், sammāvāyāmo நேரான பிரயத்தனம், sammāsati நேரான விழிப்பு நிலை மற்றும் sammāsamādhi நேரான ஒருமுக சிந்தனை.

Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkha-samudaye ñāṇaṃ , dukkha-nirodhe ñāṇaṃ, dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

And what, bhikkhus, is sammādiṭṭhi? That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.

மற்றும் எது, பிக்குகளே, sammādiṭṭhi திருஷ்டி நேரான நோக்கு? அது, பிக்குகளே, இந்த ñāṇa of dukkha, துக்க ஞானம், ñāṇa of dukkha-samudaya, இந்த துக்க மரபுமூல ஞானம், ñāṇa of dukkha-nirodha இந்த துக்க இடைநிறுத்த ஞானம், மற்றும் ñāṇa of dukkha-nirodha-gāmini paṭipada இந்த துக்க முடிவுறுகிற மார்க வழிகாட்டும் ஞானம்,அது, பிக்குகளே, sammādiṭṭhi திருஷ்டி நேரான நோக்கு என்று அழைக்கபடுகிறது.

Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhamma-saṅkappo , abyāpāda-saṅkappo, avihiṃsā-saṅkappo ayaṃ vuccati, bhikkhave, sammāsaṅkappo.

And what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā, those are called, bhikkhus, sammāsaṅkappas.

மற்றும் எது, பிக்குகளே, sammāsaṅkappo நேரான உட்கருத்து/எண்ணம்? அவை , பிக்குகளே, saṅkappas of nekkhamma உலகப்பற்று துறவு சிந்தனா சக்தி,saṅkappas of abyāpāda வைராக்கியம் இன்மை சிந்தனா சக்தி, saṅkappas of avihiṃsā வன்முறை இன்மை சிந்தனா சக்தி, அது, பிக்குகளே, sammāsaṅkappo நேரான உட்கருத்து/எண்ணம், என்று அழைக்கபடுகிறது. 

Katamā ca, bhikkhave, sammāvācā? Yā kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī ayaṃ vuccati, bhikkhave, sammāvācā.

And what, bhikkhus, is sammāvācā? That, bhikkhus, which is abstaining from musāvādā, abstaining from pisuṇa vācā, abstaining from pharusa vācā, and abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.

மற்றும் எது, பிக்குகளே, sammā-ājīva நேரான பேச்சு? அது, பிக்குகளே, musāvādā பொய் தவிர்வு pisuṇa vācā கெடு நோக்கான பேச்சு தவிர்வு pharusa vācā கடுமையான பேச்சு தவிர்வு மற்றும் samphappalāpa அற்பப்பொழுதுபோக்கான உரையாடல் தவிர்வு அது, பிக்குகளே, நேரான பேச்சு, என்று அழைக்கபடுகிறது.

Katamo ca, bhikkhave, sammā-kammanto? Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī ayaṃ vuccati, bhikkhave, sammā-kammanto.

And what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining from pāṇātipāta , abstaining from adinnādāna, abstaining from abrahmacariya, that is called, bhikkhus, sammā-kammanta.

மற்றும் எது, பிக்குகளே, sammā-kammanta நேரான வினையாற் றுதல்? அது, பிக்குகளே, pāṇātipāta பிராண நாசம் தவிர்வு adinnādāna கொடுக்கப்படாத யாவையும் எடுத்தல் தவிர்வு abrahmacariya தூய வாழ்க்கைவாழ்க்கைக்கு எதிர் நிலையான பாலுறவு தவிர்வு, அது, பிக்குகளே, sammā-kammanta நேரான வினையாற் றுதல் என்று அழைக்கபடுகிறது. 

Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariya-sāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvitaṃ kappeti ayaṃ vuccati, bhikkhave, sammā-ājīvo.

And what, bhikkhus, is sammā-ājīva?
Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammā-ājīva.

மற்றும் எது, பிக்குகளே, sammā-ājīva நேரான ஜீவனோபாயம்? இங்கு பிக்குகளே, ஒரு மேதக்க சீடர், பிழையான ஜீவனோபாயம் கைவிடப்பட்ட உடையவராயிருத்தல், அவருடைய வாழ்க்கை நேர்மை வழிவகை ஜீவனோபாயம் ஆதரவுடன் வாழ்கிறார், அது, பிக்குகளே, sammā-ājīva நேரான ஜீவனோபாயம் என்று அழைக்கபடுகிறது.

And what, bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda for the non-arising of unarisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the forsaking of arisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the arising of unarisen kusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the steadfastness of arisen kusala dhammas,
for their absence of confusion, for their increase, their development,
their cultivation and their completion, he exerts himself, rouses his viriya, applies vigorously his citta and strives. This is called, bhikkhus, sammāvāyāma.

மற்றும் எது, பிக்குகளே, sammāvāyāma நேரான பிரயத்தனம்? இங்கு பிக்குகளே, ஒரு பிக்கு, எழும்பாத pāpaka பாவம் மற்றும் akusala பாதகமான/தகாத குணம்/உடல் நலத்திற்கு ஒவ்வாத/ஒழுக்கக்கெட்ட/பயிற்சித் திறமையற்ற dhammas தம்மங்கள் எழும்பாதிருக்கும்போது chanda உத்வேகம் தோற்றுவி தோற்றுவிக்கிறார், அவர் தானே தீவிரமாக ஈடுபடுத்திக்கொள்கிறார், viriya,அவருடைய விறுவிறுப்பு/ஆற்றல்/கடுமுயற்சி/சளைக்காத குணத்தை எழுப்புகிறார், பலம் பொருந்திய சக்தி வாய்ந்த அவருடைய cittaசித்தம் உள்ளத்தை உபயோகிக்கிறார் மற்றும் கடுமுயற்சி செய்கிறார்; pāpaka பாவம் மற்றும் akusala பாதகமான/தகாத குணம்/உடல் நலத்திற்கு ஒவ்வாத/ஒழுக்கக்கெட்ட/பயிற்சித் திறமையற்ற dhammas எழும்பாதிருக்கும்போது அதை கைவிட chanda உத்வேகம் தோற்றுவி தோற்றுவிக்கிறார், அவர் தானே தீவிரமாக ஈடுபடுத்திக்கொள்கிறார், viriya,அவருடைய விறுவிறுப்பு/ஆற்றல்/கடுமுயற்சி/சளைக்காத குணத்தை எழுப்புகிறார், பலம் பொருந்திய சக்தி வாய்ந்த அவருடைய cittaசித்தம் உள்ளத்தை உபயோகிக்கிறார் மற்றும் கடுமுயற்சி செய்கிறார்; எழும்பும் pāpaka பாவம் மற்றும் akusala பாதகமான/தகாத குணம்/உடல் நலத்திற்கு ஒவ்வாத/ஒழுக்கக்கெட்ட/பயிற்சித் திறமையற்ற dhammas தம்மங்கள் எழும்பாதிருக்கும்போது chanda உத்வேகம் தோற்றுவி தோற்றுவிக்கிறார், அவர் தானே தீவிரமாக ஈடுபடுத்திக்கொள்கிறார், viriya,அவருடைய விறுவிறுப்பு/ஆற்றல்/கடுமுயற்சி/சளைக்காத குணத்தை எழுப்புகிறார், பலம் பொருந்திய சக்தி வாய்ந்த அவருடைய cittaசித்தம் உள்ளத்தை உபயோகிக்கிறார் மற்றும் கடுமுயற்சி செய்கிறார்; தண்டாமை kusala dhammas,பாராட்டுத் திறனுடைய தம்மங்கள் அவற்றினுடைய குழப்புதல் இராமை, அவற்றினுடைய மிகுதிப்பாடு, அவற்றினுடைய மேம்பாடு, அவற்றினுடைய நய மேம்பாடு மற்றும் அவற்றினுடைய முழுமையான நிலை, அவர் தானே தீவிரமாக ஈடுபடுத்திக்கொள்கிறார், viriya,அவருடைய விறுவிறுப்பு/ஆற்றல்/கடுமுயற்சி/சளைக்காத குணத்தை எழுப்புகிறார், பலம் பொருந்திய சக்தி வாய்ந்த அவருடைய cittaசித்தம் உள்ளத்தை உபயோகிக்கிறார் மற்றும் கடுமுயற்சி செய்கிறார், அது, பிக்குகளே, sammāvāyāma நேரான பிரயத்தனம் என்று அழைக்கபடுகிறது.

Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.

An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. This is called, bhikkhus, sammāsati.

மற்றும் எது, பிக்குகளே,sammāsati நேரான விழிப்பு நிலை? இங்கு பிக்குகளே, ஒரு பிக்கு, kāya in kāyaகாயாவை காயாவில் உடம்பில் உடம்பை,ātāpī sampajāno, satimā, abhijjhā-domanassa இந்த உலகம் நோக்கி ஏகாந்தமாயிருக்க உடையவராயிருத்தல் கவனித்து வாசம் செய்கிறார். vedanā in vedanāவேதனையில் வேதனையாக உறுதலுணர்ச்சியில் உறுதலுணர்ச்சியாக ātāpī sampajāno, satimā, abhijjhā-domanassa இந்த உலகம் நோக்கி ஏகாந்தமாயிருக்க உடையவராயிருத்தல் கவனித்து வாசம் செய்கிறார். citta in cittaசித்தத்தில் சித்தமாக மனதில் மனமாக , ātāpī sampajāno, satimā, abhijjhā-domanassa இந்த உலகம் நோக்கி ஏகாந்தமாயிருக்க உடையவராயிருத்தல் கவனித்து வாசம் செய்கிறார். அது, பிக்குகளே, sammāsati நேரான விழிப்பு நிலை என்று அழைக்கபடுகிறது. 

Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa-domanassānaṃ atthaṅgamā adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi ti.

And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment. With
the stilling of vitakka-vicāra, having entered in the second jhāna, he
abides therein with inner tanquilization, unification of citta, without
vitakka nor vicāra, with pīti and sukha born of samādhi. And
with indifference towards pīti, he abides in upekkha, sato and
sampajāno, he experiences in kāya the sukha which the ariyas describe:
‘one who is equanimous and mindful dwells in [this] sukha’, having
entered in the third jhāna, he abides therein. Abandoning
sukha and abandoning dukkha, somanassa and domanassa having previously
disappeared, without sukha nor dukkha, with the purity of upekkha and
sati, having entered in the fourth jhāna, he abides therein. This is called, bhikkhus, sammāsamādhi.

மற்றும் எது, பிக்குகளே, sammāsamādhi நேரான ஒருமுக சிந்தனை? இங்கு பிக்குகளே, ஒரு பிக்கு,kāma காமத்திலிருந்து புலனுணர்வு மட்டுமேபற்றிய ஆர்வ வேட்கையிலிருந்து தனிப்பாட்டு akusala பாதகமான/தகாத குணம்/உடல் நலத்திற்கு ஒவ்வாத/ஒழுக்கக்கெட்ட/பயிற்சித் திறமையற்ற dhammas தம்மங்கள் தனிப்பாட்டு, முதலாவது jhāna ஒருமுக சிந்தனையான தியானத்தில் ஈடுபட உள்ளே பிரவேசித்து உட்கிரகித்த உடையவராயிருத்தல், vitakka and vicāra எண்ணம்/எதிரொளி மற்றும் ஒரு விஷயம் முடியும் முன்பே மற்றொரு விஷயத்திற்கு மாறுகி எண்ணம் அவ்விடத்தில் உறுதியாக உடன் இருந்து, உடனாக pīti மற்றும் sukha இல் பிறந்த தொடர்பற்ற தன்மை, உடனாக vitakka-vicāra எண்ணம்/எதிரொளி மற்றும் ஒரு விஷயம் முடியும் முன்பே மற்றொரு விஷயத்திற்கு மாறுகி எண்ணம் மிடாவடை, இரண்டாவதான jhāna ஒருமுக சிந்தனையான தியானத்தில் ஈடுபட உள்ளே பிரவேசித்து உட்கிரகித்த உடையவராயிருத்தல், அவ்விடத்தில் உட்புறமான உள அமைதியூக்கி அத்துடன் citta சித்தமாக மனதில் ஒன்றுபடுத்தல், vitakka and vicāra எண்ணம்/எதிரொளி மற்றும் ஒரு விஷயம் முடியும் முன்பே மற்றொரு விஷயத்திற்கு மாறுகி எண்ணம் அவ்விடத்தில் உறுதியாக உடன் இருந்து, உடனாக with pīti கழிபேருவகை மற்றும் sukha சுகம் இன்றி அத்துடன் பிறந்த மனம் ஒருமுக சிந்தனையில் குறிவைத்து அதனுடைய ஒன்றுபடுத்தல் மற்றும் ஒருப்படுத்து இல் மற்றும் உடனாக அக்கறையின்மை pīti கழிபேருவகை நோக்கி, அவர் upekkha உள்ளச்சமநிலை, sato சிந்தனையுள்ள மற்றும் sampajāno மாறா நிலை பகுத்தறிதல் உடைய அநித்தியம் கூட உரித்தாக்கு ஒத்துப்போ, அவர் kāya the sukha காயாவில் உடம்பில் சுகம் அகவுணர்வு நிலைகள் எதனை ariyas மேதக்கவர்கள் விரித்துரை: ‘யார் ஒருவர் உள்ளச்சமநிலை மற்றும் எச்சரிக்கையுடன் இருக்கிற இந்த sukha சுகம் வாசம் செய்’, மூன்றாவது jhāna ஒருமுக சிந்தனையான தியானத்தில் ஈடுபட உள்ளே பிரவேசித்து உட்கிரகித்த உடையவராயிருத்தல், அவ்விடத்தில் கைவிடப்பட்ட sukha சுகம் மற்றும் கைவிடப்பட்ட dukkha துக்கம், somanassa மனத்தால் இயக்கப்படுகிற இனிமை மற்றும் domanassa மனத்தால் இனிமையன்மை முன்பாக மறைந்துபோ இன்றி உடையவராயிருத்தல் sukha சுகம் இல்லாததாக dukkha துக்கம், தூய்மை உடன் upekkha உள்ளச்சமநிலை மற்றும் sati விழிப்புணர்வு, நான்காவதான jhāna ஒருமுக சிந்தனையான தியானத்தில் ஈடுபட உள்ளே பிரவேசித்து உட்கிரகித்த உடையவராயிருத்தல். அது, பிக்குகளே, sammāsamādhi நேரான ஒருமுக சிந்தனை என்று அழைக்கபடுகிறது.

Idaṃ vuccati, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ.

This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.

அது, பிக்குகளே, dukkha·nirodha·gāminī paṭipadā ariyasacca. இந்த துக்க முடிவுறுகிற வழிகாட்டும் மார்க ஞான மேதக்க மெய்ம்மை என்று அழைக்கபடுகிறது.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā vā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī vā dhammesu viharati, vaya-dhamm·ānupassī vā dhammesu viharati, samudaya-vaya-dhamm·ānupassī vā dhammesu viharati; ‘atthi dhammā’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, catūsu ariyasaccesu.

Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the four ariya·saccas.

இவ்வாறு அவர் dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன்
கூர்ந்து கவனித்து வாசம் செய்கிரார், அல்லது சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் வெளியே கூர்ந்த கவனித்து வாசம் செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க தோற்றம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், புலன்களால் உணரத்தக்க கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், samudaya and passing away of phenomena புலன்களால் உணரத்தக்க தோற்றம் மற்றும் கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், இல்லாவிடில் “இது dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் ” என உணர்ந்து, sati விழிப்பு நிலை அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார். மற்றும் உலகத்தில் சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே, ஒரு பிக்கு, dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் நான்கு ariya·saccas மேதக்க மெய்ம்மை கூர்ந்த கவனிப்புடன் வாசம் செய்கிரார்.

Satipaṭṭhānabhāvanā Nisaṃsa

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

The benefits of practicing the Satipaṭṭhānas

விழிப்பு நிலை பழக்கம் இருத்தலான பலன்கள்

For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for seven years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

எவராகிலும், பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஏழு ஆண்டுகள் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone seven years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for six years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

ஏழு ஆண்டுகள் விடுங்கள் பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஆறு ஆண்டுகள் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone six years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

ஆறு ஆண்டுகள் விடுங்கள் பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஐந்து ஆண்டுகள் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone five years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for four years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

ஐந்து ஆண்டுகள் விடுங்கள் பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி நான்கு ஆண்டுகள் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, cattāri vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone four years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for three years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

நான்கு ஆண்டுகள் விடுங்கள் பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி மூன்று ஆண்டுகள் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone three years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for two years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

மூன்று ஆண்டுகள் விடுங்கள் பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி இரண்டு ஆண்டுகள் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, dve vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone two years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

இரண்டு ஆண்டுகள் விடுங்கள், பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஒரு ஆண்டு பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone one year, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for seven months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.

ஒரு ஆண்டு விடுங்கள், பிக்குகளே, இவை நான்கு விழிப்பு
நிலைகளை விரும்பி, இவ்வழி ஏழு மாதகாலம் பழகினால், இரண்டு முடிவுகளில் ஒன்று
எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய
புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம்
இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for six months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

ஏழு மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு விழிப்பு
நிலைகளை விரும்பி, இவ்வழி ஆறு மாதகாலம் பழகினால், இரண்டு முடிவுகளில்
ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய
புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம்
இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

ஆறு மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஐந்து மாதகாலம் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for four months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

ஐந்து மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி நான்கு மாதகாலம் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for three months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.

நான்கு மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி மூன்று மாதகாலம் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for two months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

மூன்று மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி இரண்டு மாதகாலம் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

இரண்டு மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஒரு மாதகாலம் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for half a month, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita.

ஒரு மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி அரை மாதகாலம் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi vā upādisese anāgāmitā.

Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for a week, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

அரை மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஒரு வாரகாலம் பழகினால், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.

‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ ti.

“This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said, and on the basis of all this has it been said.

“இது, பிக்குகளே, வெறும் இனங்களை ஆனால் அந்த வழி வகு
தூய்மைப்பாடு பாதை, மனத்துயரம் மற்றும் புலம்புற விஞ்சி, dukkha-domanassa, மனம் சார்ந்த துக்கம் அல்லல்கள் மறைவு, செந்நெறி
முயற்சியால் அடைதல்,Nibbāna முடிவான குறிக்கோளாக அமைகிற மெய்யாகக் காண்டல் நிலை.

Idam·avoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti.

Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.

இவ்வாறாக ஞானானந்த வணங்கத்தக்க பகவா போதித்தார். அகமகிழ்வுடன், பிக்குகள் பகவாவின் வார்த்தைகளை வரவேற்றனர்.

Note

1. ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya:
this is probably the trickiest part of the sutta. It is very important
because it will be repeated over 20 times, and also because it is the
central part explaining how sati is actually made present. Here are a
few alternate renderings:

VRI: “Now his awareness is established: “This
is body!” Thus he develops his awareness to such an extent that there
is mere understanding along with mere awareness.”

Bhante Analayo: “Or else mindfulness that ‘There is a body’ is established in him to the extent of bare knowledge and remembrance of it”

Thanissaro Bhikkhu: “Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance”

Bhikkhu Nanamoli & Bhikkhu Bodhi: “Or
else mindfulness that ‘there is a body’ is simply established in him to
the extent necessary for bare knowledge and mindfulness.”

Nyanasatta Thera: “Or his mindfulness is
established with the thought: “The body exists,” to the extent necessary
just for knowledge and mindfulness.”

Soma Thera: “Or indeed his mindfulness is
established with the thought: ‘The body exists,’ to the extent necessary
just for knowledge and remembrance”

Maurice Walshe: “Or else, mindfulness that “there is a body” is present to him just to the extent necessary for the knowledge and awareness.”

Translation suggested by the webmaster,
with the support of Thanissaro Bhikkhu’s translation.

———oOo———
Published as a gift of Dhamma, to be distributed free of charge.
Any copies or derivatives of this work must cite their original source.

Verse 305. Discipline Yourself In Solitude

Alone one sits, alone one lies,
alone one walks unweariedly,
in solitude one tames oneself
so in the woods will one delight.

Explanation: He who sits alone, lies down
alone, walks alone, in diligent practice, and alone tames himself, should
find delight in living in the forest.

Dhammapada Verse 305
Ekaviharitthera Vatthu

Ekasanam ekaseyyam
eko caramatandito
eko damayamattanam
vanante ramito siya.

Verse 305: He who sits alone, lies down alone, walks¹ alone, in
diligent practice, and alone tames himself should find delight in living in the
forest.

1. All these postures are connected with the cultivation of Insight
Development. (The Commentary)

The Story of the Thera Who Stayed Alone

While residing at the Jetavana monastery, the Buddha uttered Verse (305) of
this book, with reference to a bhikkhu who stayed by himself. Because he usually
stayed alone, he was known as Thera Ekavihari.

Thera Ekavihari did not mix much with other bhikkhus, but usually stayed by
himself. All alone, he would sleep or lie down, or stand, or walk. Other
bhikkhus thought ill of Ekavihari and told the Buddha about him. But the Buddha
did not blame him; instead he said, “Yes, indeed, my son has done well;
for, a bhikkhu should stay in solitude and seclusion”.

Then the Buddha spoke in verse as follows:

Verse 305: He who sits alone, lies down alone, walks
alone, in diligent practice, and alone tames himself should find
delight in living in the forest.

End of Chapter Twenty-One: Miscellaneous

ALL ABOUT AWAKEN ONES WITH AWARENESS China in

the EYES of

Henan
• Daxiangguo Temple

http://en.wikipedia.org/wiki/Daxiangguo_Temple

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Daxiangguo Temple (simplified Chinese: 大相国寺; traditional Chinese: 大相國寺） is a famous Chinese Buddhist Temple in Kaifeng in eastern Henan province, People’s Republic of China.

• Iron Pagoda

http://en.wikipedia.org/wiki/Iron_Pagoda

The Iron Pagoda (Chinese: 鐵塔) of Youguo Temple (佑國寺), Kaifeng City, Henan province, is a Buddhist Chinese pagoda built in 1049 during the Song Dynasty (960–1279) of China. The pagoda is so-named not because it is made of iron, but because its colour resembles that of iron. It is a brick pagoda tower built on the location of a previous wooden pagoda that had been burnt down by lightning fire in 1044. Along with the Liuhe, Lingxiao, Liaodi, Pizhi, and Beisi pagodas, it is seen as a masterpiece of the Song Dynasty architecture.

Architecture

This octagonal-base structure stands at a current height of 56.88 meters (186.56 feet), with a total of 13 stories.^[1] It is a solid-core brick tower with an inner spiral stone staircase and outside openings to allow light and air flow.^[2] The architectural style features densely positioned, articulated dougong in the eaves (miyan) and multiple stories (louge).^[2] The exterior features more than fifty different varieties of glazed brick and 1,600 intricate and richly detailed carvings, including those of standing and sitting Buddha,
standing monks, singers and flying dancers, flowers, lions, dragons and
other legendary beasts as well as many fine engravings. Under the eaves
are 104 bells that ring in the wind. The foundation rests in the silt of the Yellow River.^[3] Inside the Iron Pagoda are frescos of the classical Chinese tales, such the Journey to the West.^[4]

History

In the Northern Song (960–1127) dynasty’s capital city of Kaifeng, the famous architect Yu Hao built a magnificent wooden pagoda as part of Youguo Temple (between 965–995 CE.) that was considered by many of his contemporaries to be a marvel of art.^[5] Unfortunately, the widely admired structure burned down in 1044 after a lightning strike.^[5] Under the order of Emperor Renzong
(1022–1063), a new pagoda was built in its place by 1049. The new tower
was built of nonflammable brick and stone and was dubbed the ‘Iron
Pagoda’ due its iron-grey color when viewed from afar (its bricks are in
fact glazed
red, brown, blue, and green). In 1847 the Yellow River overflowed its
banks and the Youguo Temple collapsed, but the Iron Pagoda survived.
Historically, the pagoda has experienced 38 earthquakes, six floods and
many other disasters, but it remains intact after almost 1000 years.^[3]^[6]

In 1994, the Iron Pagoda was featured on a two-yuan Chinese postage stamp.^[7]

Gallery

• Shaolin Monastery

http://en.wikipedia.org/wiki/Shaolin_Monastery

“Shaolin Temple” redirects here. For other uses, see Shaolin Temple (disambiguation).

Shaolin Monastery 少林寺

Shaolin Monastery
Information
Mountain Name	Mount Song
Address	Dengfeng, Henan
Country	China
Coordinates	34°30′01″N 112°54′56″ECoordinates: 34°30′01″N 112°54′56″E
Website	http://www.shaolin.org.cn/en/index.aspx
Portal:Buddhism

This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.

The Shaolin Monastery or Shaolin Temple (Chinese: 少林寺; pinyin: Shàolín Sì; Wade–Giles: Shao-lin Szu, pronounced [ʂɑ̂ʊ̯lǐn sî]; Cantonese Yale: Siulàhm Jí) is a Chán Buddhist temple at Song Shan, near Zhengzhou City, Henan Province in Dengfeng, China. It is led by Venerable abbot Shi Yǒngxìn. Founded in the 5th century, the monastery is long famous for its association with Chinese martial arts and particularly with Shaolin Kung Fu, and it is the Mahayana Buddhist monastery perhaps best known to the Western world.^[1]

The Shaolin Monastery and its famed Pagoda Forest were inscribed as a UNESCO World Heritage Site in 2010 as part of the “Historic Monuments of Dengfeng.”^[2]

Name

Shaolin Monastery

The Pagoda forest (close view), located about 300 meters west of the Shaolin Monastery in Henan

Chinese

少林寺

[show]Transcriptions

The shào (少) in “Shaolin” refers to Mount Shaoshi (少室山), one of the seven mountains forming the Songshan mountain range; it is on this mountain the Temple is situated. The word lín (林) means “forest”. The word sì (寺) means “monastery/temple”. The late Master Chang Dsu Yao^[3]
incorrectly translated “Shaolin” as “young (new) forest” or sometimes
“little forest”. This newer translation is commonly accepted today.

Early history

The first Shaolin Monastery abbot was Batuo (also called Fotuo or Buddhabhadra, not to be confused with Bodhidharma) a dhyana master who came to China from India in 464 to spread Buddhist teachings.^[4]

According to the Continued Biographies of Eminent Monks (645) by Dàoxuān, the Shaolin Monastery was built on the north side of Shaoshi, the central peak of Mount Song, one of the Sacred Mountains of China, by Emperor Xiaowen of the Northern Wei Dynasty in 477. Yang Xuanzhi, in the Record of the Buddhist Monasteries of Luoyang (547), and Li Xian, in the Ming Yitongzhi (1461), concur with Daoxuan’s location and attribution. The Jiaqing Chongxiu Yitongzhi (1843) specifies that this monastery, located in the province of Henan, was built in the 20th year of theTàihé era of the Northern Wei Dynasty, that is, the monastery was built in 495.

Kangxi, the second Qing emperor, was a supporter of the Shaolin temple in Henan and he wrote the calligraphic inscriptions that hang over the Heavenly King Hall and the Buddha Hall to this day.^[5]

Destructions

The Pagoda forest (wide view)

The monastery has been destroyed and rebuilt many times. During the 14th century Red Turban revolt,
bandits sacked the monastery for its real or supposed valuables,
destroying much of the temple and driving the monks away. The monastery
was likely abandoned from 1351 or 1356 (the most likely dates for the
attack) to at least 1359, when government troops retook Henan. The
events of this period would later figure heavily in 16th century legends
of the temple’s patron saint Vajrapani, with the story being changed to claim a victory for the monks, rather than a defeat.^[6]

In 1641 the troops of anti-Ming rebel Li Zicheng
sacked the monastery due to the monks’ support of the Ming and the
possible threat they posed to the rebels. This effectively destroyed the
temple’s fighting force.^[7]
The temple fell into ruin and was home to only a few monks until the
early 18th century, when the Qing government patronized and restored the
temple.^[8]

Perhaps the best-known story of the Temple’s destruction is that it
was destroyed by the Qing government for supposed anti-Qing activities.
Variously said to have taken place in 1647 under the Shunzhi Emperor, in 1674 under the Kangxi Emperor, or in 1732 under the Yongzheng Emperor, this destruction is also supposed to have helped spread Shaolin martial arts through China by means of the five fugitive monks.
Some accounts claim that a supposed southern Shaolin Temple was
destroyed instead of, or in addition to, the temple in Henan: Ju Ke, in
the Qing bai lei chao (1917), locates this temple in Fujian Province. These stories commonly appear in legendary or popular accounts of martial history, and in martial arts fiction.

While these latter accounts are common among martial artists, and
often serve as origin stories for various martial arts styles, they are
viewed by scholars as fictional. The accounts are known through often
inconsistent 19th-century secret society histories and popular
literature, and also appear to draw on both Fujianese folklore and
popular narratives such as the Water Margin. Modern scholarly attention to the tales is mainly concerned with their role as folklore.^[9]^[10]^[11]

Recent history

List of Chinese martial arts
Part of the series on Chinese martial arts

Terms
Kung fu (功夫) Wushu (武術) Qigong (氣功)
Historical places
Shaolin Monastery (少林寺) Wudang Mountains (武當山) Mount Hua (華山) Mount Emei (峨嵋山) Kunlun Mountains (崑崙山)
Historical people
Yue Fei (岳飛) Yim Wing-chun (嚴詠春) Hung Hei-gun (洪熙官) Fong Sai-yuk (方世玉) Dong Haichuan (董海川) Yang Lu-ch’an (楊露禪) Wu Quanyou (吳全佑) Ten Tigers of Canton (廣東十虎) Chen Fake (陳發科) Chan Heung (陳享) Wong Fei-hung (黃飛鴻) Sun Lu-t’ang (孫祿堂) Huo Yuanjia (霍元甲) Yip Man (葉問) Wang Zi-Ping (王子平)
Famous modern actors
Bruce Lee (李小龍) Jackie Chan (成龍) Sammo Hung (洪金寶) Yuen Biao (元彪) Jet Li (李連杰) Donnie Yen (甄子丹)
Legendary figures
Bodhidharma (菩提達摩) Zhang Sanfeng (張三丰) Eight immortals (八仙) Five Elders (五祖)
Related
Hong Kong action cinema Wushu (sport) Wuxia (武俠)
This box: view talk edit

A mural painting in the temple (early 19th century)

Walking through the alley of the monastery

A tree within the Shaolin Monastery used by the monks to practice finger-punching

There is evidence of Shaolin martial arts techniques being exported to Japan in the 18th and 19th centuries. Okinawan Shōrin-ryū karate (小林流), for example, has a name meaning “Small [Shao]lin”.^[12] Other similarities can be seen in centuries-old Chinese and Japanese martial arts manuals.^[13]

In 1928, the warlord Shi Yousan
set fire to the monastery, burning it for over 40 days, destroying a
significant percent of the buildings including many manuscripts of the
temple library.^[14]

The Cultural Revolution launched in 1966 targeted religious orders including the monastery. The five monks who were present at the monastery when the Red Guard attacked were shackled and made to wear placards declaring the crimes charged against them.^[14] The monks were jailed after publicly being flogged and paraded through the street as people threw rubbish at them.^[14] The government purged Buddhist materials from within the monastery walls, leaving it barren for years.

Martial arts groups from all over the world have made donations for
the upkeep of the temple and grounds, and are subsequently honored with
carved stones near the entrance of the temple.

According to Matthew Polly, a travel writer and martial artist, during the Tang Dynasty, Emperor Taizong
granted the Shaolin Temple extra land and special “imperial
dispensation” to eat meat, and drink, which would make Shaolin the only
temple in China that did not prohibit alcohol, although this practice
has ceased today.^[15]

Polly’s statement is not corroborated in any period documents, such
as the Shaolin Stele erected in 728. The stele does not list any such
imperial dispensation as reward for the monks’ assistance during the
campaign against Wang Shichong, only land and a water mill are granted.^[16]
Historian Meir Shahar is unsure if the popular tale about wine and meat
consumption originated after the released of films like Shaolin Temple.^[17]

In the past, many have tried to capitalize on Shaolin Monastery fame
by building their own schools on Mount Song. However, the Chinese
government eventually outlawed this; the schools were moved to the
nearby towns. However, as of 2010, the Ta Gou kung fu school, one of the
largest kung fu schools in China, owns and practices on land below the
Shaolin Temple.^[18]

A Dharma gathering was held from August 19 to August 20, 1999, in the Shaolin Monastery for Master Shi Yongxin’s assumption of office as abbot. In March 2006 Vladimir Putin, then President of Russia,
became the first foreign leader to visit the monastery. In 2007 the
Chinese government partially lifted the 300-year ban of the Jieba.
The Jieba is the ancient ceremony of the nine marks, which are burned
onto the head with sticks of incense. The ban was partially lifted only
for those who were mentally and physically prepared to participate in
the tradition.

Two modern bathrooms were recently added to the temple for use by
monks and tourists. The new bathrooms reportedly cost three million yuan.^[19]

Southern Temple

A number of traditions make reference to a Southern Shaolin Temple located in Fujian province.^[20]
Associated with stories of the supposed burning of Shaolin by the Qing
and with the Five Elders tales, this temple, sometimes known by the name
Changlin, is often claimed to have been either the target of Qing
troops or a place of refuge for monks displaced by attacks on the Henan
Shaolin monastery. Besides the debate over the historicity of the
Qing-era destruction, it’s currently unknown whether there was a true
Southern Temple, with several locations in Fujian given as the location
for the monastery. Fujian does have a historic monastery called
Changlin, and a monastery referred to as a “Shaolin cloister” has
existed in Fujian’s Fuqing county since the Song era, but whether these
have an actual connection to the Henan monastery or a martial tradition
is still unknown.^[21] The Southern Temple has been a popular subject of martial arts fiction, first appearing in the 1893 novel Shengchao Ding Sheng Wannian Qing, where it is attacked by the Qianlong Emperor with the help of the White Eyebrow Daoist.^[22]

Patron saint

1517 stele dedicated to Narayana’s defeat of the Red Turban rebels. Guanyin (his original form) can be seen in the clouds above his head.

In his book The Shaolin Monastery (2008), Tel Aviv University Prof. Meir Shahar notes the Bodhisattva Vajrapani is the patron saint
of the Shaolin Monastery. A short story appearing in Zhang Zhuo’s
(660-741) Tang anthology shows how the deity had been venerated in the
Monastery from at least the eighth century. It is an anecdotal story of
how the Shaolin monk Sengchou (480-560) gained supernatural strength and
fighting ability by praying to Vajrapani and being force-fed raw meat.^[23] Shaolin abbot Zuduan (祖端禪師) (1115–1167) erected a stele in his honor during the Song Dynasty.^[24] It reads:

According to the scripture [Lotus Sutra], this deity (Narayana) is a manifestation of Avalokitesvara (Guanyin).^[25]^[26]
If a person who compassionately nourishes all living beings employs
this [deity’s] charm, it will increase his body’s strength (zengzhang shen li). It fulfills all vows, being most efficacious. … Therefore those who study Narayana’s hand-symbolism (mudra), those who seek his spell (mantra), and those who search for his image are numerous. Thus we have erected this stele to spread this transmission.^[27]

— Stele re-erected (chong shang) by Shaolin’s abbot Zuduan

Shaolin believes Vajrapani to be an emanation of the Bodhisattva
Guanyin, rather than a stand-alone deity. The Chinese scholar A’De noted
this was because the Lotus Sutra says Guanyin takes on the visage of whatever being that would best help pervade the dharma. The exact Lotus Sutra passage reads: “To those who can be conveyed to deliverance by the body of the spirit who grasps the vajra (Vajrapani) he preaches Dharma by displaying the body of the spirit who grasps the vajra.”^[28]

He was historically worshiped as the progenitor of their famous staff
method by the monks themselves. A stele erected by Shaolin abbot Wenzai
in 1517 shows the deity’s vajra-club had by then been changed to a Chinese staff,^[29] which originally “served as the emblem of the monk”.^[30] Vajrapani’s Yaksha-like Narayana form was eventually equated with one of the four staff-wielding “Kimnara Kings” from the Lotus Sutra in 1575. His name was thus changed from Narayana to “Kimnara King”.^[31] One of the many versions of a certain tale regarding his creation of the staff method takes place during the Yuan Dynasty’s Red Turban Rebellion. Bandits lay siege to the monastery, but it is saved by a lowly kitchen worker wielding a long fire poker as a makeshift staff. He leaps into the oven and emerges as a monstrous giant big enough to stand astride both Mount Song
and the imperial fort atop Mount Shaoshi (which are five miles apart).
The bandits flee when they behold this staff-wielding titan. The Shaolin
monks later realize that the kitchen worker was none other than the
Kimnara King in disguise.^[32] Shahar notes the part of the kitchen worker might have been based on the actual life of the monk Huineng (638-713).^[33] In addition, he suggests the mythical elements of the tale were based on the fictional adventures of Sun Wukong from the Chinese epic Journey to the West. He compares the worker’s transformation in the stove with Sun’s time in Laozi’s crucible, their use of the staff, and the fact that Sun and his weapon can both grow to gigantic proportions.^[34]

Statues and paintings of Kimnara were commissioned in various halls
throughout Shaolin in honor of his defeat of the Red Turban army. A
wicker statue woven by the monks and featured in the center of the
“Kimnara Hall” was mentioned in Cheng Zongyou’s seventeenth century
training manual Shaolin Staff Method. However, a century later,
it was claimed that Kimnara had himself woven the statue. It was
destroyed when the monastery was set aflame by the KMT
General Shi Yousan in 1928. A “rejuvenated religious cult” arose around
Kimnara in the late twentieth century. Shaolin re-erected the shrine to
him in 1984 and improved it in 2004.^[35]

The Buddhist monk Bodhidharma is often popularly considered to be the creator of the monastery’s arts. An example is provided by Wong Kiew Kit,
who writes: “It was during this time that the Venerable Bodhidharma
came from India to China to spread Buddhism. In 527 CE he settled down
in the Shaolin monastery in Henan province, and inspired the development
of Shaolin Kung Fu. This marked a watershed in the history of Kung Fu,
because it led to a change of course, as Kung Fu became
institutionalized. Before this, martial arts were known only in general
sense.”^[36] Wong cites the “Sinew Metamorphosis” as being a qigong style that the Buddhist saint taught to the monks to strengthen their bodies.^[37]
All of these claims, however, are generally not supported by martial
arts historians because the idea of Bodhidharma influencing Shaolin
boxing is based on a forged qigong manual written during the 17th
century. This is when a Taoist with the pen name “Purple Coagulation Man of the Way” wrote the Sinews Changing Classic
in 1624, but claimed to have discovered it. The first of two prefaces
of the manual traces this qigong style’s succession from Bodhidharma to
the Chinese general Li Jing via “a chain of Buddhist saints and martial heroes.”^[38]
The work itself is full of anachronistic mistakes and even includes a
popular character from Chinese fiction, the “Bushy Bearded Hero” (虬髯客),
as a lineage master.^[39] Literati
as far back as the Qing Dynasty have taken note of these mistakes. The
scholar Ling Tinkang (1757–1809) described the author as an ‘ignorant
village master’.”^[40]

Bodhidharma is traditionally said by Buddhists to have meditated at the temple and the important early Ch’an practitioner Shenhui
locates it as the site at which Bodhidharma’s disciple Hui-ke cut his
own arm off to obtain the ineffable dharma. The collection of works
attributed to Bodhidharma is called “The Six Gates of Shaoshi
Collection” (少室六門集 Shǎoshì liùmén jí) [Taisho Tripitaka Vol. 48, No.
2009^[41]]
and consists of the six treatises or discourses of relatively brief but
different lengths traditionally said to be authored by Bodhidharma.
Each work is considered a gateway to the Buddha Dharma, making the “Six
Gates” of the title. Shaoshi, the peak where Shaolin Temple is located
on Mt. Sung (嵩山 Sunshan), means “little hall” and thus the name of the
peak becomes a play on words for the six gates or doors by which the
reader may enter the little hall on Mt. Sung and find enlightenment. The
actual authorship by Bodhidharma is disputed, but the Third Gate titled
“Two Kinds of Entrances” (二種入) is considered by one of its translators,
Red Pine (Bill Porter), to be the one most likely actually from Bodhidharma^[42].
That work is also found in the Buddhist Canon as a separate treatise
with the longer title of “Great Master Bodhidharma’s Outline For
Discerning the Mahayana and Entering the Way By Four Practices and
Contemplation” (菩提達磨大師略辨大乘入道四行觀)[Xuzangjing Vol. X63, No. 1217^[43]].

• Songyue Pagoda

http://en.wikipedia.org/wiki/Songyue_Pagoda

Jump to: navigation, search

A circular-based stone-constructed Buddhist pagoda built in 523 AD
during the Southern and Northern Dynasties period. It is the oldest
existent stone Chinese pagoda, although wooden Chinese pagodas that
existed beforehand have since been worn down and destroyed.

The Songyue Pagoda (Chinese: 嵩岳寺塔 sōng-yuè sì-tǎ), constructed in 523 AD, is located at the Songyue Monastery on Mount Song, in Henan province, China.^[1] Built during the Northern Wei Dynasty, this pagoda is one of the few intact sixth-century pagodas in China and is also the earliest known Chinese brick pagoda.^[1] Most structures from that period were made of wood and have not survived.^[2]^[3]

The spread of Buddhism dramatically influenced Chinese architecture.
By the sixth century, Buddhism had spread with tremendous momentum
throughout China: Chinese culture was adjusting and adapting its
traditions to include Buddhism worship.^[2] The Chinese transformed the rounded earthen mound of the South Asian stupa into the towering pagoda to house the sacred buried relics of Buddha at its core.^[2]^[3]^[4]

The pagoda has had a changing shape over time from its Indian
Buddhist origins to its form in China. The unique many-sided shape of
the Songyue Pagoda suggests that it represents an early attempt to merge
the Chinese architecture of straight edges with the circular style of
Buddhism from the Indian subcontinent. The perimeter of the pagoda decreases as it rises, as this is seen in Indian and Central Asian Buddhist cave temple pillars and the later round pagodas in China.^[2]

• White Horse Temple

http://en.wikipedia.org/wiki/White_Horse_Temple

Do not confuse this pagoda with the White Horse Pagoda, Dunhuang.

White Horse Temple

White Horse Temple
Information
Denomination	Chan Buddhism or Zen Buddhism
Founded	68 AD
Address	Luoyang, Henan, China
Country	China
Portal:Buddhism

White Horse Temple (simplified Chinese: 白马寺; traditional Chinese: 白馬寺; pinyin: Báimǎ Sì, Wade-Giles: Paima szu) is, according to tradition, the first Buddhist temple in China, established in 68 AD under the patronage of Emperor Ming in the Eastern Han capital Luoyang.^[1]^[2]^[3]

The site is located just outside the walls of the ancient Eastern Han
capital, some 12–13 kilometres (7.5–8.1 mi) east of Luoyang in Henan Province. It is located approximately 40 minutes by bus No. 56 from the Luoyang train station.^[4]
The temple, although small in size in comparison to many other temples
in China, is considered by most believers as “the cradle of Chinese
Buddhism”.^[5] The geographical landmarks to the south of the temple are Manghan mountain and Lucoche River.^[6]

The main temple buildings, a large complex, were reconstructed during the Ming (1368 to 1644) and Qing (1644 to 1912) dynasties.^[7] They were refurbished in 1950s, and again in March 1973 after the Cultural Revolution.
It has numerous halls divided by several courtyards and manicured
gardens, covering an area extending to about 13 hectares (32 acres). The
display plaques in Chinese and English give ample descriptions of the Buddhist deities installed in various halls. Significant statues include Śākyamuni Buddha, Maitreya-the laughing Buddha, the Jade Buddha, and figures of saints such as Guru Avalokiteśvara, Amitābha and arhats.
Stone statues of the two white horses, which brought the Indian monks
to China, and of two mythical lions are seen at the entrance.^[1]^[2]^[3]
Under international funding, the temple has undergone many changes,
both structurally and internally. The most recent cooperative project,
with India, was completed in 2008 when the Sanchi Stupa and the Sarnath Buddha statue were erected.

Etymology

Though destroyed several times in history, the present Qiyun Pagoda was built in 1175^[8]

On arrival of the two monks from the land of the Yuezhi (who controlled northern Afghanistan
and parts of north-western India at this period), they were housed in
the temple. This temple was called the “Pi-ma-sai” meaning White Horse
Temple” where ‘pi’ means “white”, ‘ma’ means “horse” and ’sai’ or ’ssi’
is “temple”. ‘Ssi’ in Chinese also means residence of “Buddhist priests“.^[9]^[10]

Notably, the emperor ordered the suffix 寺 (pinyin si)
to be used in the temple’s name, as a display of respect. Previously,
this character had been used to denote the ministries of the government.
In later periods, all temples, even mosques,
came to use this character in their name and it was dropped from the
names of government ministries. As a result, the temple’s name is
sometimes translated as White Horse Ministry, a translation true to the time. However, White Horse Temple is the correct, literal reading.

However, this may be a “folk etymology”
as there were other early temples in different centres with the same
name. The monk Zhidun (or Chih Tun) (314–366), who was a famous
propagator of Buddhism in the southern capital is recorded as having
discussions with Fenghui at the Baima si (Pai ma) monastery in Jiankang
(Chienk’ang) (previously Jianye), the capital of the Eastern Jin (317-420).^[11] There was also a Baima si at Xiangyang where Daoan and his disciples stayed c. 365.^[12]
To further complicate the search for the origin of the name, it should
be remembered that there were peoples known as the ‘White Horse Qiang’
and ‘Di’ who lived in the ‘White Horse Valley’ on the upper reaches of
the Min Xiang (river), which flows south from the Min Shan
(mountains) near the town of Zhangla [Chang-la]: 32.50° N, 103.40° E.,
and that there are still people calling themselves the ‘White Horse Di’
living there.^[13]
It is possible, but unprovable, that the name Baima derived from some
of these peoples, who may have been influenced by Buddhism at an early
period, rather than from literal white horse(s) carrying scriptures. It
does seem strange that there should have been other early monasteries
with the same name, if the legend of the origin of the White Horse
Temple in Luoyang was really true.

Background, legends and importance


Left: White Horse in an enclosure at the entrance to the White Horse Temple. Right: Horse that brought saints and scriptures to the location at the entrance

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Here are several forms of the legends relating to the foundation and naming of the temple:

Following Emperor Ming’s dream vision about a Buddha who established Buddhism in India, two of Ming’s emissaries departed to search for Buddhist scriptures. They encountered two Indian Buddhist monks in Afghanistan,
and persuaded them to join them and return to China, bringing their
book of Buddhist scriptures, relics and statues of Buddha with them on
two white horses. Pleased with their arrival in China, the king built a
temple in their honour and named it the White Horse Temple or Baima Temple,
as an appreciation of the two white horses that had carried the two
monks. The monks resided at the new temple and here they translated the
Buddhist scriptures into the Chinese language. The Buddhist religion prospered from here and with the arrival of Bodhidarma, another monk from India in the 5th century, Chinese Buddhism evolved, spreading to other countries.

At the invitation of the Chinese Emperor Ming Di, two Indian monks
namely, Matanga and Gobharana, translated the Buddhist classics at the
Baimai Temple at Luo Yang, which was then the nation’s capital. They
translated many scriptures, the notable of these was the Sutra of Forty-two Chapters
(四十二章經), which was translated by Matanga. This was the first Buddhist
sutra in Chinese language and has the pride of place in the history of
Chinese Buddhism. Gobharana translated the ‘Dasa Bhumi’ or the ‘Ten
stages of Perfection’, apart from five others.^[9]^[14] The temple then increased in importance as Buddhism grew within China, and spread to Korea, Japan and Vietnam. The introduction of Buddhism in China was also a significant influence on Chinese morals, thought and ethics.^[5]

The temple’s story begins with the dream of Emperor Mingdi and his
establishing the temple in 68 AD honouring the two Indian monks and the
white horses that brought them to China with Buddhist scriptures. The
two monks translated many scriptures while living in the temple, which
was named as White Horse Temple. They also died in the temple precincts
and are buried in the first courtyard of the temple. Following the
establishment of the temple, 1000 monks lived here practicing Buddhism.^[5]

According to ‘The Chapter on the Western Regions’ of the Hou Hanshu (Book of Later Han), which was based on a report to the Emperor c. 125, but was not compiled until the 5th century:

“There is a current tradition that Emperor Ming dreamt that he saw a
tall golden man the top of whose head was glowing. He questioned his
group of advisers and one of them said: “In the West there is a god
called Buddha. His body is sixteen chi tall [3.7 metres (12 ft)],
and is the colour of gold.” That is why the Emperor sent envoys to
Tianzhu [Northwest India] to inquire about the Buddha’s doctrine, after
which paintings and statues [of the Buddha] appeared in the Middle Kingdom.”^[15]

There are numerous differing accounts explaining how the temple was
established. Yang Hsüan-chih says in the preface to his book, A Record of the Buddhist Monasteries of Lo-yang (completed c.
547 CE), that, after his dream, Emperor Ming ordered that statues of
the Buddha be erected at the [K’ai-]yang Gate (Opening to the Morning
Sun Gate) of the Southern Palace and on near the [Ch’ang]yeh Terrace
(The Eternal Night Terrace).^[16] He, however, makes no mention of the temple.

The Emperor is said to have sent a monk or monks to India or Scythia who returned carrying the Sutra of Forty-two Chapters
on a white horse. The Sutra was received by the Emperor and housed in a
temple built outside the walls of Luo Yang. It was China’s first
Buddhist temple.

Other versions mentioned in the book Indian Pandits in the Land of Snow by Sri Sarat Chandra give the following legendary versions:^[9]

The legends related to this temple have direct link to the emergence
and spread of Buddhism in China. Two visions are stated in this context.
The first vision was witnessed by Chow Wang, the fifth ruler of the Tang dynasty. The Emperor saw, in the southwestern region of China, a very bright light in the sky, like a halo or aureola
from the west which lit the whole space. The astrologers of his court
predicted that a saint was born in that quarter of the world where he
saw the bright halo light. It was also prophesied that the religion
practised by the saintly person, would spread to China. This was
recorded by the King in his royal register. This year happened to be the
year when Gautam Buddha was born in India.^[9]


Left: Maitreya statue in the front hall. Right: Sakhyamuni Buddha statue in the main hall

The second vision happened at Luo Yang during the reign of Mingdi, the second Emperor of the Han Dynasty. In 60 CE, on an auspicious day, the Emperor had a vision (dream) of a saintly person of golden complexion with the Sun and the Moon
shining behind his back came near his throne from the heavens and then
circled his palace. This incident was correlated with the ancient
recorded version and the events were interpreted to mean that the period
prophesied in the past, of Buddhism coming to China, was now. History
chronicler Fu Hi interpreted this vision as that of the divine person
known as Buddha who was born in a place to the west of China in India.
Emperor Mingdi forthwith selected emissaries named Taai Yin, Tain King,
Wangtrun and others, in all totaling 18 people, to go towards the west
to India in search of the religion practiced by Buddha. After travelling
through several countries bordering India such as Getse and Yuchi (the Saka Tartars), and the Bactrian Greece they reached Afghanistan (Gandhara country) where they met two Buddhist monks (Arhats) named Kasyapa Pandita (a Brahmin from Central India)
and Bharana Pandita. They accepted the invitation of the emissaries to
go to China. They then proceeded to China on two white horses
accompanied by the emissaries. They carried with them a few sacred texts
of Sutras - the Sutra of Forty-two Chapters- statues of Buddha,
portraits and also sacred relics. They reached Lou Yang where they were
put up in a temple. The King met them in 67 CE, with due reverence and
was pleased with the presents the monks had brought for him. It was the
30th day in the 12th month of Chinese calendar.
The Emperor was particularly happy with the Buddha image which had
striking similarity to the one he had seen in his dream vision. At this
time, the monks also performed some miracles, which further strengthened
the belief of the Emperor in Buddhism.^[9]


Left: A pillar over a turtle dragon with a message near entrance to temple. Right: Gateway entry into the temple

However, some Taoist
priests protested and wanted the Emperor to test the merits of both
parties. The Emperor agreed to test the merits of both parties and
convened a meeting at the southern gate of the White Horse Temple. He
ordered that the sacred texts and religious paraphernalia of the Taoist
be placed on the eastern gate and the sacred texts, relics and Buddha
image of the westerners in the hall of seven gems on the west. He then
ordered that the objects be thrown into the fire, and whichever
documents survived the fire then that religion would receive his
patronage. The Taoists expected that their texts would survive the fire
test. This did not happen as all the texts of Taoists were burnt and
that of the Buddhists from the west survived. With this test, the
Emperor was convinced of the Buddhist religion and he with all his
entourage of Ministers and kinsmen embraced Buddhism. He built several
temples, which included ‘Pai-masai’, the White Horse Temple and three
convents for nuns. The two Taoist priests who had challenged Buddhism
were put to death by fire.^[9]

Now that there are many contradictory versions of this story that
most modern scholars accept it only as a Buddhist fable, and not a valid
historical event.^[17]^[18]^[19]^[20] The White Horse Temple is, in fact, not recorded in contemporary sources before 289.^[21] However, there is a Poma si mentioned in Chang’an in 266, and another of the same name at Jingcheng in central Hubei at about the same date.^[22]

It is said that the next year, the Emperor ordered the construction
of the White Horse Temple on the south side of the Imperial Drive three li outside the Hsi-yang Gate of the capital Luoyang,
to remember the horse that carried back the sutras. After the death of
the Emperor a meditation hall was built on his tomb. In front of the
stupa luxuriant pomegranate and grape vines were grown which were said
to be larger than those grown elsewhere.^[23]

Buddhism evolved in China after arriving from India, as a blend of
Chinese beliefs and needs, particularly in respect of its folk heritage.
It is Mahayana Buddhism practice, which is widely followed even though the Theravada or Hinayana came to China first.^[24]

History

Early history

In 258 a royal Kuchean monk, Po-Yen, translated six Buddhist texts in to Chinese at the temple, including the important Infinite Life Sutra.


Left: A receptacle to burn incense in front of the main temple. Right: An incense burner right after the entrance

The famous Indo-Scythian Buddhist translator, Dharmarakṣa
(Ch: 竺法護, Zhú Fǎhù), active ca. 266–308 AD, came to Luoyang in 266, and
resided at the White Horse Temple from at least the spring of 289 to
290 AD.^[25]

The renowned monk Xuanzang (Hsüan-tsang) of the Tang Dynasty
spent 16 years on a long pilgrimage to India (630–635 AD) to the land
of the Buddha, his cherished desire. He started on his pilgrimage from
this temple. On his return from India, Xuanzhang remained the abbot
of the White Horse Temple till his death. During his stay in the
temple, apart from his teaching assignments and other religious
activities of the temple, he translated many Buddhist scriptures in
Sanskrit that he had brought from India into the Chinese language.^[5]

In 1175, an inscription on a stone tablet next to Qilun Pagoda—a 35
metres (115 ft) tall, multi-eaved square-based tower located to the
southeast of the White Horse Temple—stated that a previous fire occurred
five decades previously and destroyed the temple and the Sakya
Tathagata sarira stupa, a predecessor to the pagoda. The same inscription of 1175 stated that a Jin Dynasty official had the stone Qilun Pagoda erected soon after. The pagoda is built with the design style imitating the square-based pagodas of the Tang Dynasty.^[5]

Middle Ages

Between the 13th century and the 20th century, the temple has
undergone restoration/renovation under the Ming Dynasty (1368–1644) and
the Qing Dynasty (1644–1911). Significant restoration took place in the
16th century and some buildings still date to this period, although some
have since been renovated.^[26]

Modern history

Norodom Sihanouk of Cambodia (centre) in China

Under the regime of the People’s Republic of China, the temple has seen many renovations in the period between 1952 and 1973.^[6] In 1973, Prince Norodom Sihanouk of Cambodia visited the temple. Cambodia was a communist ally of China and Prince Sihanouk who was staying in a palatial residence in Beijing.
He was permitted to visit various parts of the country on a tour for
propaganda purposes, to show to the outside world that all was normal
within China.^[27] As an ardent Buddhist, Sihanouk expressed a wish to Premier Zhou Enlai
to visit the White Horse Temple. This put the administration into a
frenzy, since many parts of the Temple had been damaged during the Cultural Revolution in China and items were missing.^[27]
Post haste, 2900 artefacts, which were in other palaces and museums
within China, such as the Palace of Benevolent Tranquillity on the
western side of the Forbidden City and statues in the Arhat Hall (Luohan Tang) of the Temple of Azure Clouds (Biyun Si) in Beijing’s Fragrant Hills (Xiang Shan) were secretly shifted to the temple, and the White Horse Temple was fully restored.^[27] The newly restored Temple impressed the Cambodians, who were oblivious to the past events that had gutted the temple.^[27]
Interestingly, the shift of artefacts to this temple from other places
was decreed as permanent by Premier Zhou Enlai, and not a loan, when the
authorities of the palace and Azure temple wanted the artefacts to be
returned to them.^[27]

In 1992, with the assistance of Thai and Chinese donors, the Hall of the Thai Buddha was constructed slightly west of the old temple.^[28]

India-China cultural cooperation

The symbolic importance of the temple to the ancient cultural relations between China and India was demonstrated when the Prime Minister of India P.V. Narasimha Rao visited the temple in 1993. A decade later, in 2003, Prime Minister Atal Bihari Vajpayee also visited the shrine.^[29]

To enhance the Buddhist cultural links between India and China, a
Memorandum of Understanding (MOU) was signed on 11 April 2005 under
which it was agreed that India would build an Indian Style Buddhist
temple to the west side of the White Horse Temple in the International
Garden of the complex. Under this agreement, India was to provide the
architectural design, material for construction, the Buddha statue,
landscaping and technical advice of architects and experts during
construction. Chinese authorities were to allot land area of 2,666.67
square metres (28,703.8 sq ft) for building the temple.^[30]

Following the MOU signed by India and China in 2005, a Buddhist shrine that is a close replica of Sanchi Stupa
has been completed in 2008 within the precincts of the White Horse
Temple, the first Buddhist temple in China that was also inspired by
Buddhist saints from India in the 1st century AD. The architectural
features of the new temple have closely recreated the Sanchi Stupa,
including the east gate at Sanchi. An image of Buddha has also been
transported from India and deified in the new temple, which conforms to
the Indian Buddhist tradition. The temple has been built over a land
area donated by the Chinese Government. The shrine is a two-storied
structure with circular walls on both floors. The circular walls inside
the temple have been embellished with murals of scenes from the Jataka tales
and the life of Buddha. The Buddha statue made in the pattern of the
5th century image of Buddha at Sarnath has been deified in the central
congressional hall of the temple. The President of India, Pratibha Patil, inaugurated this temple on 27 May 2010.^[31] The new temple incorporates features from the most revered Indian Buddhist shrines of Sanchi and Saranath.^[31]

Architecture


Left: Entrance arch with mythical lions. A small tower in front of the main temple to light incense. Right: The main temple roof line

The temple faces south and is aligned along a central axis starting
from the entrance gate followed by several halls and courtyards in
succession.^[6] The temple compound covers an area of 200 mu (13 hectares (32 acres)), and faces south. A stone paifang
(archway), a three door covered archway, has been recently built, 150
metres (490 ft) in front of the original gate. The stone horses at the
front of the temple are in the Ming architectural style, representing
the white horses which carried the scriptures and the Indian monks to
China. Between the archway and gate lies a pool with fountains, crossed
by three stone bridges.^[6]^[28] The two horses at the entrance gate facing each other are made of green stone dated to the Song Dynasty (960–1279).^[6]

Entering the temple today, a number of plaques (both in English and Chinese)
and signposts are seen, which guide the visitors and pilgrims through
the various halls of the temple. The plaques briefly explain the various
statues installed in each hall. The halls are discerned in the
inscriptions on the plaques, include the ‘Hall of Greetings’, ‘Hall of
Six Founders’, ‘Hall of jade Buddha’, the ‘Hall of Heavenly Kings’, Hall
of Mahavira and Hall of Changing Ge (repository of ancient scriptures).

In addition, the ‘Cool and Clear Terrace’ known as the ‘Qingliang
Terrace’ is located behind the main hall, the place where the original
sutras were translated.^[1]^[6]
This terrace is amidst bamboo forest of old pine trees and has halls
which are interconnected. Four sides of the terrace are piled with green
bricks. The terrace also has the Kunlu Pavilion with halls on its east
and west that house the statues of the two eminent monks, She Moteng and
Zhu Falan. These two monks were buried inside the temple gate after
they died here; the Bell Tower and the Drum Tower, in front of their
tombs, were once prominent sights of the Luo Yang City.^[6]

The Pilu Library

The Hall of Heavenly Kings

In the courtyard, large incense burners are kept for worshippers to
light incense sticks, creating a pungent odour. In the Main hall and
other halls where various images are worshipped, the altars are filled
with fruit and other offerings made by the devotees. Multicoloured
tapestry hang from the ceilings of the halls and lighted candles float
in the basins, presenting a divine spiritual setting.^[1]

The smallest hall in the temple is known as the “Hall of greetings”.
It is a relatively new building that was built during the 9th year of
Guangho period as replacement to the original hall which was burned down
at the beginning of the Tonghzi period. This small hall has deified
statues of three western paradise (Indian) saints. Amitabha,
the founder, is at the centre and is flanked by Guru Avalokiteswara,
the God of Mercy on the left and Mahashataprapta on the right.^[32]

The six founders of the temple whose statues are worshipped in the ‘Hall of Six Founders’ belonged to the sect of Chan.
The names of the founders as displayed, in the order of their
succession: Bodidharma, the first founder of the temple who hailed from
ancient India where he was the 28th generation patriarch preaching the
Buddhist philosophy, the second founder was Huike, the third founder was
Sengcan, the fourth founder was Daoxn, the fifth founder was Hongren
and the sixth founder was Huineng. Subsequent to Huineng, five schools
of Buddhism and Seven Orders were established.^[33]

In the ‘Hall of the Jade Buddha’, an image of the Sakyamuni Buddha has been deified. The 1.6 metres (5.2 ft) tall image made in jade was donated in 1988 by a Chinese man settled in Burma.
This elegantly sculpted and cherished statue has a precious stone
embedded in its forehead. Before it was shifted to this temple in 1992,
it had been stored in the Pilu pavilion.^[34]

The first large hall in the temple complex is known as ‘The Hall of
Heavenly Kings’ where statue of Maitreya, known as the laughing Buddha,
is the main deity deified right at the forefront of the hall. This
statue is flanked on the eastern and western sides by four heavenly
kings, each representing one fourth of the universe. The eastern side is
ruled by Chigua (guardian of the State) carrying a Pipa, the western
side is controlled by Guangmu (Sharp-seer) with a dragon in his hand,
the southern direction is represented by Zengzhang (Growth Protector),
carrying an umbrella and the northern direction is represented by Duowen
(Knowledge Preserver), carrying a Pagoda.
In addition, there is also a statue of Skanda (a high ranking heavenly
general and defender of Buddhist law) with back to the Maitreya statue.^[35]

Hall of Changing Ge, built in 1995, is a repository of ancient
scriptures and has more than ten types of Buddhist texts, including the Longzang Jing Dazong Jing, Dazeng Zong Jing, Tibet Jing
and so forth. An ancient Buddha statue of China is installed at the
centre of the repository. The making of this Buddha statue is traced to
the Eastern Han Dynasty. The statue was misplaced at the early 20th century. However, it was later found in Thailand
and was replicated in bronze into two 97 centimetres (38 in)) tall
statues and then gilded. One of these is deified in the library and the
other was sent to Thailand.^[36]

A tower in front of the main temple to light incense

In the ‘Hall of Mahavira”, there are statues of three principal
Buddhas. The central image is of the Sakyamuni Buddha. This statue is
flanked on the left by the Bhavisyajya guru and on the right by
Amitabha; both these in turn are flanked by two heavenly generals named
Weituo and Weili. Statues of 18 arhats adorn the side of the hall. All the statues were made in ramie-cloth during the Yuan Dynasty.
The walls on both sides are adorned with carvings of ten thousand
Buddhists. A statue of Jialan is installed facing north of the backdoor.^[24]^[36]

In the Main Hall, at the altar, there are three statues, the central statue is that of Sakhyamuni Buddha flanked by statue of Manjushri and Samantabhadra.
There is a very large bell weighing more than 1 tonne (a figure of 2.5
tonnes is also mentioned), installed during the reign of Emperor Jiajing
of the Ming Dynasty, near the altar, which is still struck in time
during the chanting of prayers by the monks. A community of ten thousand
monks resided here during the Tang Dynasty.^[1]^[37]
The inscription on the bell reads: “The sound of the Bell resounds in
Buddha’s temple causing the ghosts in Hell to tremble with fear.”^[38]

The living quarters of the monks are situated in an exclusive pagoda,
with restricted entry, called the ‘Qiyun Ta’, or Qiyun Pagoda. It is
approachable after crossing the manicured garden and a bridge to the
left of the main temple. This pagoda was built in the 12th century in
the fifteenth year of the Dading reign of the Jin Dynasty (1115–1234). It is a 13 tiered, 25 metres (82 ft)), high cubic shaped brick tower. It has been renovated in subsequent periods.^[1]^[3]^[6]^[28]

Although the temple is open to the public, inquisitive visitors are
under close scrutiny for security purposes. The Chief Abbot of the
temple keeps in touch with the political situation in the country
through a TV installed in his room. The monks are required to carry
identity cards issued to each monks.^[1]

• Youguo Temple

http://en.wikipedia.org/wiki/Youguo_Temple

o: navigation, search

The glazed-brick Iron Pagoda, built in 1049, and the temple grounds

Youguo Temple (Chinese: 佑國寺) is a Buddhist monastery complex located northeast of Kaifeng, in Henan province, China. It was built during the Song Dynasty (960–1279 CE). The design features the Iron Pagoda towering in the center of the complex, in a style that flourished in Chinese Buddhist temple architecture through the 11th century.^[1]

THE ELEPHANT AND THE DOG

[90]

NCE upon a time a Dog used to go into the stable
where the king’s Elephant lived. At first the Dog went there
to get the food that was left after the Elephant had finished eating.

[Illustration]

Day after day the Dog went to the stable, waiting around for bits to eat.
But by and by the Elephant and the Dog came to be great friends.
Then the Elephant began to share his food with the Dog,
and they ate together. When the Elephant slept,
his friend the Dog slept beside him.
When the Elephant felt like playing,
he would catch the Dog in his trunk and swing him to and fro.
Neither the Dog nor the Elephant was quite happy unless the other was near-by.

One day a farmer saw the Dog and said to the Elephant-keeper:
“I will buy that Dog. He looks good-tempered,
and I see that he is smart. How much do you want for the Dog?”

[91] The Elephant-keeper did not care for the Dog,
and he did want some money just then. So he asked a fair price, and
the farmer paid it and took the Dog away to the country.

The king’s Elephant missed the Dog
and did not care to eat when his friend was not there to share the food.
When the time came for the Elephant to bathe,
he would not bathe. The next day again the Elephant would not eat,
and he
[92] would not bathe. The third day,
when the Elephant would neither eat nor bathe, the king was told about it.

[Illustration]

The king sent for his chief servant, saying,
“Go to the stable and find out why the Elephant is acting in this way.”

The chief servant went to the stable and looked
the Elephant all over. Then he said to the Elephant-keeper:
“There seems to be nothing the matter with this Elephant’s body,
but why does he look so sad? Has he lost a play-mate?”

“Yes,” said the keeper, “there was a Dog who ate
and
[93] slept and played with the Elephant. The Dog went away three days ago.”

“Do you know where the Dog is now?” asked the chief servant.

“No, I do not,” said the keeper.

Then the chief servant went back to the king and said.
[94] “The Elephant is not sick, but he is lonely without his friend, the Dog.”

“Where is the Dog?” asked the king.

“A farmer took him away, so the Elephant-keeper says,”
said the chief servant. “No one knows where the farmer lives.”

“Very well,” said the king. “I will send word all over the country,
asking the man who bought this Dog to turn him loose.
I will give him back as much as he paid for the Dog.”

[Illustration]

When the farmer who had bought the Dog heard this,
he turned him loose. The Dog ran back as fast as ever
he could go to the Elephant’s stable.
The Elephant was so glad to see the Dog
that he picked him up with his trunk and put him on his head.
Then he put him down again.

When the Elephant-keeper brought food,
the Elephant watched the Dog as he ate, and then took his own food.

All the rest of their lives the Elephant and the Dog lived together.

comments (0)

08/17/12

17 08 2012 Friday LESSON 679 FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு  Dhammapada Verse 304 Culasubhadda Vatthu-The Virtuous Are Seen ABOUT AWAKEN ONES WITH AWARENESS China Hebei • Kaishan Temple • Longxing Monastery • Puning Temple • Putuo Zongcheng Temple - BSP protests renaming of Kanshi Ram park Communal amity in UP under threat, says BSP

Filed under: General
Posted by: site admin @ 7:01 am

17 08 2012 Friday LESSON 679 FREE ONLINE eNālāndā Research and Practice UNIVERSITY
through
http://sarvajan.ambedkar.org

Tipitaka network … his life, his acts, his words

sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA AND TWELVE DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு
 Dhammapada Verse 304 Culasubhadda Vatthu-The Virtuous Are Seen

ABOUT AWAKEN ONES WITH AWARENESS China
Hebei
    •    Kaishan Temple
    •    Longxing Monastery
    •    Puning Temple
    •    Putuo Zongcheng Temple

Lucknow

BSP protests renaming of Kanshi Ram park

Communal amity in UP under threat, says BSP

The Bahujan Samaj Party (BSP) took to the Lucknow streets on Tuesday to
protest against renaming a park commemorating its idealogue and founder
Kanshi Ram after late Samajwadi Party leader Janeshwar Mishra.

Leading the sit-in in front of the park in Vyom Khand area of Gomtinagar, BSP

general secretary and Leader of Opposition Swami Prasad Maurya
said that they would not tolerate the “games” the Samajwadi Party
government was playing with the names of SC/ST/OBC icons.

Contending that the 376-acre park was conceived by the previous
Mayawati government, which had decided to name the park after Kanshi
Ram, Maurya said the decision of the Akhilesh Yadav government had
reduced the honour given to SC/ST/OBC leaders to a mockery.

BSP leader and former PWD minister Naseemuddin Siddiqui said the
government’s decision would be opposed tooth and nail and demanded that
the renaming be revoked.

The Lucknow Development Authority (LDA) on Monday evening had hung a
board outside the park naming it Janeshwar Mishra Park and had Tuesday
begun construction there.

As soon as the news reached the BSP cadres and supporters, they
arrived in strength at the park and Maurya and Siddiqui staged a sit-in
outside.

Communal amity in UP under threat, says BSP

Lucknow: During the last
five months of the Uttar Pradesh government the law and order situation
has deteriorated and question marks were also being raised about the
communal amity in the state, opposition BSP on Thursday alleged.

Leader of Opposition in the Vidhan Sabha, Swami Prasad Maurya said,
“there is no law and order worth its name in the state besides there was
also a question mark on the communal amity of the state because of some
recent incidents.”

He demanded “concrete measures” by the Samajwadi Party government to immediately check the prevailing “goonda” and “mafiaraj”.

Incidents in Kosi Kalan (Mathura), Pratapgarh, Saharanpur and now
Bareilly have harmed the communal amity in the state, he said.

The BSP leader alleged that it is not just the criminals, but also the
police as well as those belonging to the ruling party who are also
responsible for the present scenario.

Under the present conditions, the chief minister and his ministers are
busy issuing mere statements, Maurya said adding that government should
immediately formulate a concrete strategy to check the situation so that
the people of the state could get respite from it.

Verse 304. The Virtuous Are Seen

Afar the true are manifest
like Himalayan range,
yet even here the false aren’t seen,
they’re arrows shot by night.

Explanation: Like the Himalayas, the good
are visible even from afar; like arrows shot in the night, the wicked
are not seen even though they may be near.

Dhammapada Verse 304
Culasubhadda Vatthu

Dure santo pakasenti
himavantova pabbato
asantettha na dissanti
rattim khitta yatha sara.

Verse 304: Like the Himalayas, the good are visible even from afar; like
arrows shot in the night, the wicked are not seen even though they may be near.

The Story of Culasubhadda

While residing at the Jetavana monastery, the Buddha uttered Verse (304) of
this book, with reference to Culasubhadda the daughter of Anathapindika.

Anathapindika and Ugga, the rich man from Ugga, studied under the same
teacher when they were both young. Ugga had a son while Anathapindika had a
daughter. When their children came of age, Ugga asked for the consent of
Anathapindika to the marriage of their two children. So the marriage took place,
and Culasubhaddi, the daughter of Anathapindika, had to stay in the house of her
parents-in-law. Ugga and his family were followers of non-Buddhist ascetics.
Sometimes, they would invite those non-Buddhist ascetics to their house. On such
occasions, her parents-in-law would ask Culasubhadda to pay respect to those
naked ascetics, but she always refused to comply. Instead, she told her
mother-in-law about the Buddha and his unique qualities.

The mother-in-law of Culasubhadda was very anxious to see the Buddha when she
was told about him by her daughter-in-law. She even agreed to let Culasubhaddha
invite the Buddha for alms-food to their house. So, Culasubhadda prepared food
and collected other offerings for the Buddha and his disciples. She then went up
to the upper part of the house and looking towards the Jetavana monastery, she
made offerings of flowers and incense and contemplate the unique qualities and
virtues of the Buddha. She then spoke out her wish, “Venerable Sir! May it
please you to come with your disciples, to our house tomorrow. I, your devoted
lay-disciple, most respectfully invite you. May this invitation of mine be made
known to you by this symbol and gesture.” Then she took eight fistfuls of
jasmin and threw them up into the sky. The flowers floated through the air all
the way to the Jetavana monastery and lay hanging from the ceiling of the
congregation hall where the Buddha was expounding the Dhamma.

At the end of the discourse, Anathapindika, the father of Culasubhadda,
approached the Buddha to invite him to have alms-food in his house the following
day. But the Buddha replied that he had already accepted Culasubhadda’s
invitation for the next day.

Anathapindika was puzzled at the reply of the Buddha and said,”But,
Venerable Sir! Culasubhadda does not live here in Savatthi; she lives in Ugga at
a distance of one hundred and twenty yojanas from here.” To him the Buddha
said, “True, householder, but the good are clearly visible as if they
are in one’s very presence even though they may be living at a distance”.

Then the Buddha spoke in verse as follows:

Verse 304: Like the Himalayas, the good are visible
even from afar; like arrows shot in the night, the wicked are not seen
even though they may be near.

The next day, the Buddha came to the house of Ugga, the father-in-law of
Culasubhadda. The Buddha was accompanied by five hundred bhikkhus on this trip;
they all came through the air in decorated floats created by the order of Sakka,
king of the devas. Seeing the Buddha in his splendour and glory, the
parents-in-law of Culasubhadda were very much impressed and they paid homage to
the Buddha. Then, for the next seven days, Ugga, and his family gave alms-food
and made other offerings to the Buddha and his disciples.

VOICE OF SARVAJAN

Hebei
• Kaishan Temple

http://en.wikipedia.org/wiki/Kaishan_Temple

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Kaishan Temple
The Daxiongbao Hall (Chinese: 大雄宝殿; pinyin: Dàxíongbǎo Diàn) of Kaishan Temple
Basic information
Location	Xincheng, near Gaobeidian
Affiliation	Buddhist
Province	Hebei
Architectural description
Completed	1033 CE Liao Dynasty
Specifications

Kaishan Temple (simplified Chinese: 开善寺; traditional Chinese: 開善寺; pinyin: Kāi Shàn Sì) is a Buddhist temple located in Xincheng village near Gaobeidian, Hebei Province, China.
The temple was first founded in the Tang Dynasty, and grew large and
important in the subsequent centuries until declining in recent
centuries. In the 20th century, the most important hall of the temple,
Daxiongbao Hall, dating from 1033 of the Liao Dynasty, was used as both a school and as a granary. In 2002, the hall underwent a restoration that was completed in 2007.

• Longxing Monastery

http://en.wikipedia.org/wiki/Longxing_Monastery

This article does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (December 2009)

Longxing Temple
The Manichean Hall of the Longxing Temple
Basic information
Location	Zhengding
Geographic coordinates	38°8′38.91″N 114°34′33.86″ECoordinates: 38°8′38.91″N 114°34′33.86″E
Affiliation	Buddhist
Province	Hebei
Architectural description
Completed	1052 CE Song Dynasty
Specifications

The Longxing Monastery or Longxing Temple (Chinese: 隆興寺; pinyin: Lóng xīng Sì) is an ancient Buddhist monastery located near the town of Zhengding in Hebei Province, China, approximately 15 kilometers north of the provincial capital of Shijiazhuang. It has been referred to as the “First Temple south of Beijing”.

History

The Hall of Great Benevolence flanked by two pavilions holding stelae

The monastery was first built in 586 AD, during the Sui Dynasty. Its original name was Longcang monastery (Chinese: 龙藏寺; pinyin: Lóng cáng Sì). One of the oldest stelae on the grounds of the monastery, the “Longcangsi Stele” (Chinese: 龙藏寺碑; pinyin: Lóng Cáng Sì Bēi), dates from the year the monastery’s foundation. Much of it was reconstructed during the Song Dynasty (960-1279 AD).

Following a common pattern, the monastery complex features a central
axis along which a sequence of buildings and focal points is arranged.
The first building is the Hall of the Heavenly Kings. At the opposite end of the axis is the Main Hall (Chinese: 大悲阁; pinyin: Dà bēi Gé), a 33-meter-high wooden structure, which houses a bronze statue of Guan Yin. This bronze was built during the early years of the Song Dynasty;
its height exceeds 20 meters. Inside the hall, a staircase leads around
the statue which allows it to be seen from top to bottom.

Longxing Monastery, photographed from the balcony of the Main Hall.

• Puning Temple

http://en.wikipedia.org/wiki/Puning_Temple

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Puning Temple

The Puning Temple (Chinese: 普宁寺; pinyin: Pǔníng Sì; literally “Temple of Universal Peace“) of Chengde, Hebei province, China (commonly called the Big Buddha Temple^[1]) is a Qing Dynasty era Buddhist temple complex built in 1755, during the reign of the Qianlong Emperor (1735-1796 AD) to show the Qing’s respect to the ethnic minorities. It is located near the Chengde Mountain Resort, and alongside the equally famed Putuo Zongcheng Temple, it is one of the “Eight Outer Temples” of Chengde. Much how the Putuo Zongcheng Temple was modeled after the Tibetan Potala Palace, the Puning Temple was modeled after the Samye Monastery, the sacred Lamaist
site in Tibet. The front temple was constructed in the Chinese style,
although the temple complex follows both Chinese and Tibetan
architectural styles. The Puning Temple also houses the world’s tallest
wooden sculpture of the Bodhisattva Avalokiteśvara (22.28-meter-high and 110-ton),^[2]^[3]
hence the Puning Temple is often nicknamed the “Big Buddha Temple”. The
complex features temple halls, pavilions, drum towers and bell towers. ^[4]

History

The Qianlong Emperor (r. 1735–1796) touring Chengde.

The giant wooden Bodhisattva of Puning Temple; click here for a closer look.

Since the 17th century, during the late Chinese Ming Dynasty, the Dzungar people of northwestern China (modern Xinjiang) were engaged in a civil war and conflicts with other nomadic horse-archer groups in the region. The later Qianlong Emperor dispatched an army to Yili in order to suppress their resistance against the Qing Dynasty. The Chinese attacked Kulja (Yining) and captured the ruling Dzungar khan.
After the conquest, Emperor Qianlong personally inscribed his writing
on a tablet that is located in the stele pavilion of the Puning Temple.
This stele of 1755, called the Puning Sibei, commemorated the founding of the temple and the conquering of the Dzungars.^[5]
Qianlong ordered for the building of this new Temple of Universal
Peace, a symbol of the emperor’s ambition to maintain peace among
various ethnic minorities and a stable environment within the
northwestern regions. The historian Waley-Cohen calls Chengde “a crucial
location for the exhibition of Manchu power and the representation of
Qing imperial knowledge,” being the location of the summer capital.^[5]
Since the Dzungar were followers of Lamaism, the temple was built in
imitation of Samye monastery, the sacred place of Lamaism in Tibet.^[4]

The large wooden Buddhist statue of the Bodhisattva Avalokiteśvara
within the main hall of the Puning Temple is one of its most renowned
features. It shows a thousand different eyes and a thousand different
arms stretched out from its frame (in various sizes). The statue itself
is made from five kinds of wood, including pine, cypress, elm, fir, and linden.

As of 1994, the Chengde Mountain Resort and Chengde’s Eight Outer Temples (including the Puning Temple) were established as UNESCO World Heritage Sites. Today, the Puning Temple remains a site of tourist attraction and local festivities.

Gallery

Main hall housing the Bodhisattva
Looking up at the Bodhisattva
Temple grounds
Main temple
Temple grounds
Turning wheels of the Buddha’s doctrine at Puning Temple, a modern addition.
A courtyard of Puning Temple
A Chinese pavilion of Puning Temple
Temple entrance
Hall housing the Bodhisattva
Area in front of the Bodhisattva hall

• Putuo Zongcheng Temple

http://en.wikipedia.org/wiki/Putuo_Zongcheng_Temple

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The Putuo Zongcheng Temple of Chengde, built in the 18th century during the reign of the Qianlong Emperor.

View within the Cihangpudu building, the main hall of the temple, crowned with Chinese pavilions and centered around a hall with a golden rooftop (see gallery picture below).

The Putuo Zongcheng Temple (Manchu: ᠪᡠᡩᠠᠯᠠ ᡳ ᡨᠣᠪ
ᡧᠠᠴᡳᠨ ᡳ ᠮᡠᡴ᠋ᡨᡝᡥᡝᠨ; Chinese: 普陀宗
乘之廟; pinyin: Pǔtuó Zōngchéng zhī miào; Mongolian: ᠪᠤᠳᠠᠯᠠ ᠶᠢᠨ ᠲᠥᡋ
ᠱᠠᠰᠢᠨ ᠤ ᠰᠦᠮ᠎ᠡ᠃; Tibetan: གྲུ་འཛིན་་་
བསྟན་པའི་རྩ་
བའི་ལྷ་ཁང༌།, ZYPY: Chunzin Dainbaiza Pailhakang)^[1] of Chengde, Hebei province, China is a Qing Dynasty era Buddhist temple complex built between 1767 and 1771,^[2] during the reign of the Qianlong Emperor (1735–1796). It is located near the Chengde Mountain Resort, which is south of the Putuo Zongcheng. Along with the equally famed Puning Temple, it is one of the Eight Outer Temples of Chengde. The temple was modeled after the Potala Palace of Tibet, the old sanctuary of the Dalai Lama built a century earlier.^[2]^[3]
Since it was modeled after the Potala palace, the temple represents a
fusion of Chinese and Tibetan architectural styles. The temple complex
covers a surface area of some 220,000 square meters, making it one of
the largest in China. Many of its halls and pavilions are adorned with
copper and gold tiled roofs, adding to the splendor of the site.

History

The Putuo Zongcheng Temple is part of the “Eight Outer Temples”
located in Chengde, which are part of the World Heritage List along with
Chengde’s Mountain Resort.
These temples were administered by the “Lifan Yuan”, an administrative
department for the affairs of ethnic minorities such as the Mongolians
and Tibetans, hence the different combinations of architectural style
which could be seen throughout these Eight Outer Temples in Chengde.

The Putuo Zongcheng Temple was originally dedicated to Qianlong in
order to commemorate his birthday, as well as provide Hebei with a
temple of equal size and splendor as the Tibetan Potala Palace. The
Putuo Zongcheng temple served more functions than just Buddhist
ceremonies and festivals; it was also the location that the emperor
would gather meetings of different ethnic envoys from within the empire.
The location served as a peaceful getaway in contrast to the bustling
life of the capital Beijing, as well as complimented the nearby hunting grounds that the emperor would enjoy with his hosts.

As of 1994, the Chengde Mountain Resort and Chengde’s Eight Outer
Temples (including the Putuo Zongcheng Temple) were established as UNESCO World Heritage Sites. Today, the temple remains a site of tourism and local festivities.

Gates, halls, and towers

Another aerial view
Entrance to the complex
The Qianlong Tablet Pavilion, located behind the front entrance
The Five Pagodas Gate, located behind the Qianlong Tablet Pavilion,
Gateway with multi-colored tiles, located behind the Five Pagodas Gate
Main hall of the temple, surrounding the Wanfaguiyi Hall at its center.
The golden rooftop of Wanfaguiyi Hall
Corner pavilion of Wanfaguiyi
Cihangpudu with the Wanfaguiyi Hall
Doubled-layered, cylindrical tower.
BEAUTY AND BROWNIE

[86]

T

WO Deer named Beauty and Brownie lived with their father and mother
and great herds of Deer in a forest.
One day their father called them to him and said:

“The Deer in the forest are always in danger when the corn is ripening in the fields.
It will be best for you to go away for a while,
and you must each take your own herd of Deer with you.”

“What is the danger, Father?” they asked.

“When the Deer go into the fields to eat the corn
they get caught in the traps the men set there,”
the father said. “Many Deer are caught in these traps every year.”

“Shall you go away with us?” Brownie said.

“No, your mother and I, and some of the other old Deer
will stay here in the forest,” said the father.
“There will be food enough for us, but there is not enough for you
and your herds. You must lead your herds up into the high hills
where there is plenty of food for you, and stay there
[88] until the crops are all cut. Then you can bring your herds back here.
But you must be careful.

“You must travel by night, because the hunters will see you
if you go by day. And you must not take your herd near the villages
where hunters live.”

So Beauty and Brownie and their herds set out.
Beauty traveled at night and did not go near any villages,
and at last brought his herd safely to the high hills.
Not a single Deer did Beauty lose.

But Brownie forgot what his father had said.
Early each morning he started off with his herd,
going along all through the day. When he saw a village,
he led his herd right past
[89] it. Again and again hunters saw the herd,
and they killed many, many of the Deer in Brownie’s herd.

When crops had been cut, the Deer started back to the forest.
Beauty led all his herd back, but stupid Brownie traveled in the daytime,
and again he took his herd past the villages.
When he reached the forest only a few were left of all Brownie’s herd.

comments (0)

08/16/12

16 08 2012 Thursday LESSON 678 FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு   Dhammapada Verse 303 Cittagahapati Vatthu - He Is Honoured Everywhere ABOUT AWAKEN ONES WITH AWARENESS China Fujian • Guanghua Temple • Kaiyuan Temple • Wanfu TempleGuangdong • Nanhua Temple • Temple of Bright Filial Piety (Guangxiao Si) • Temple of the Six Banyan Trees

Filed under: General
Posted by: site admin @ 7:07 am

16 08 2012 Thursday LESSON 678 FREE ONLINE eNālāndā Research and Practice UNIVERSITY
through
http://sarvajan.ambedkar.org

Tipitaka network … his life, his acts, his words

sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA AND TWELVE DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு
 
Dhammapada Verse 303 Cittagahapati Vatthu - He Is Honoured Everywhere

ABOUT AWAKEN ONES WITH AWARENESS China
Fujian
    •    Guanghua Temple
    •    Kaiyuan Temple
    •    Wanfu Temple
Guangdong
    •    Nanhua Temple
    •    Temple of Bright Filial Piety (Guangxiao Si)
    •    Temple of the Six Banyan Trees

Verse 303. He Is Honoured Everywhere

Who’s full of faith and virtue,
of substance, high repute,
is honoured everywhere,
wherever that one goes.

Explanation: He who is full of faith and virtue,
who also possesses fame and fortune, in held in reverence wherever he
goes.

Dhammapada Verse 303
Cittagahapati Vatthu

Saddho silena sampanno
yaso bhogasamappito
yam yam padesam bhajati
tattha tattheva pujito.

Verse 303: He who is full of faith and virtue, who also possesses fame and
fortune, is held in reverence wherever he goes.

The Story of Citta, the Householder

While residing at the Jetavana monastery, the Buddha uttered Verse (303) of
this book, with reference to Citta, a householder of Macchikasanda town.

Citta, after hearing the Dhamma expounded by the Venerable Sariputta,
attained Anagami Magga and Phala. One day, Citta loaded five hundred carts with
food and other offerings for the Buddha and his disciples, and left for
Savatthi, accompanied by three thousand followers. They travelled at the rate of
one yojana a day and reached Savatthi at the end of a month. Then Citta went
ahead with five hundred of his companions to the Jetavana monastery. While he
was paying obeisance to the Buddha, masses of flowers dropped miraculously from
above like showers of rain. Citta stayed at the monastery for one whole month,
offering alms-food to the Buddha and the bhikkhus and also feeding his own party
of three thousand. All this time, the devas were replenishing his stock of food
and other offerings.

On the eve of his return journey, Citta put all the things he had brought
with him in the rooms of the monastery as offerings to the Buddha. The devas
then filled up the empty carts with various items of priceless things. The
Venerable Ananda, seeing how Citta’s riches were being replenished, asked the
Buddha, “Venerable Sir! is it only when Citta approached you that he is
blessed with all these riches? Is he similarly blessed when he goes somewhere
else?” To him the Buddha replied, “Ananda, this disciple is fully
endowed with faith and generosity; he is also virtuous and his reputation
spreads far and wide. Such a one is sure to be revered and showered with riches
wherever he goes.”

Then the Buddha spoke in verse as follows:

Verse 303: He who is full of faith and virtue, who
also possesses fame and fortune, is held in reverence wherever he
goes.

Fujian
http://en.wikipedia.org/wiki/Guanghua_Temple_%28Putian%29
The Guanghua Temple (simplified Chinese: 广化寺; traditional Chinese: 廣化寺; pinyin: Guǎnghuā Sì), also known as the South Mountain Guanghua Temple (南山广寺), is a Buddhist temple located at the foot of Mount Phoenix (凤凰山), about 2 kilometres (1.2 mi) south of Putian City, Fujian Province, People’s Republic of China. Built in the penultimate year of the Southern Chen Dynasty (588 CE), it is one of the most influential Chinese Buddhism temples in China^[1]
as well as one of the most scenic visitor attractions in Fujian
Province. The temple stands about 500 metres (1,600 ft) from the
entrance to the Longmen Stone Cave (龙门石洞)^[2] and is spread over an area of more than 32,000 metres (105,000 ft),^[3]
• Guanghua Temple
http://en.wikipedia.org/wiki/Kaiyuan_Temple
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Kaiyuan Temple (traditional Chinese: 開元寺, simplified Chinese: 开元寺, pinyin: Kāi Yuán Sì) could be：
Kaiyuan Temple (Quanzhou), in Quanzhou, Fujian, China.
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The Hall of Mahavira at the Kaiyuan Temple

For other uses, see Kaiyuan Temple.

Kaiyuan Temple is a Buddhist temple in West Street, Quanzhou, China, the largest in Fujian province with an area of 78,000 square metres.^[1] It was originally built in 685 or 686 during the Tang Dynasty but was rebuilt by the Tamil Hindu community in the city in the late 13th century who dedicated it to Lord Shiva.
Behind its main hall “Mahavira Hall”, there are some columns decorated
by some Hindu carvings. The carvings are dispersed across five primary
sites in Quanzhou and the neighboring areas. They were made in the South
Indian style, and share close similarities with 13th century temples
constructed in the Kaveri Delta region in Tamil Nadu.
Nearly all of the carvings were carved with greenish-gray granite,
which was widely available in the nearby hills and used in the region’s
local architecture.^[2] In 1983, it was designated as a national temple.
The ancient bixi turtle. (The stele it used to carry has been lost)
Reshou Pagoda
Zhenguo Pagoda (detail)
The Southern Song Quanzhou Ship, exhibited in a special pavilion on the temple’s ground
Kaiyuan Temple (Fuzhou), in Fuzhou, Fujian, China.
Kaiyuan Temple (Chaozhou), in Chaozhou, Guangdong, China.
Kaiyuan Temple (Dingzhou), in Dingzhou, Hebei, China.
Kaiyuan Temple (Xingtai), in Xingtai, Hebei, China.
Kaiyuan Temple (Zhengding), in Zhengding, Hebei, China.
Kaiyuan Temple (Tainan), in Tainan, Taiwan.
Kaiyuan Temple (Zhanghua), in Zhanghua, Taiwan.
• Kaiyuan Temple
• Wanfu Temple
http://en.wikipedia.org/wiki/Wanfu_Temple

Guangdong
• Nanhua Temple

http://en.wikipedia.org/wiki/Nanhua_Temple

This article is about the Temple in Shaoguan; for the Fo Guang Shan-based temple in South Africa, see Nan Hua Temple.

Main gate

Nanhua Temple (南华寺) is a Buddhist monastery of the Chan School, one of Five Great Schools of Buddhism where Hui Neng, the Sixth Patriarch of the Chan School of Buddhism, once lived and taught. It is located 25 km southeast of Shaoguan, China in the town of Caoxi (漕溪), within Qujiang District. The location is in the northern part of Guangdong province, within a few kilometers from Bei River, formerly an important trade route from Central China to Guangzhou.

• Temple of Bright Filial Piety (Guangxiao Si)

http://en.wikipedia.org/wiki/Temple_of_Bright_Filial_Piety

This article does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (December 2009)

Guangxiao Temple (Chinese: 光孝寺; pinyin: guāngxiàosì) on Guangxiao Road is one of the oldest Buddhist temples in Guangzhou, Guangdong province, China. It was the mansion of Prince Zhao Jiande of the Nanyue Kingdom during the Western Han Dynasty (206 B.C.-A.D.24).

• Temple of the Six Banyan Trees

http://en.wikipedia.org/wiki/Temple_of_the_Six_Banyan_Trees

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Temple of the Six Banyan Trees 六榕寺

The Temple’s pagoda
Information
Founded	537 AD
Country	People’s Republic of China
Coordinates	23.128185°N 113.260642°E
Portal:Buddhism

An 1863 photograph showing the pagoda in ruins before it was repaired.

A temple artifact

Behind the temple

The Temple of the Six Banyan Trees (Chinese: 六榕寺) is an ancient Buddhist temple originally built in 537 in the Liang Dynasty in Guangzhou, southern China.

The temple’s proximity to foreign consulates in Guangzhou has made it a regular destination for families participating in the international adoption
of children from China. Typically families receive blessings for their
newly adopted children at this temple in front of the statue of Kuan Yin.

PRINCE WICKED AND THE GRATEFUL ANIMALS

[76]

NCE upon a time a king had a son named Prince Wicked.
He was fierce and cruel, and he spoke to nobody without abuse,
or blows. Like grit in the eye, was Prince Wicked to every one,
both in the palace and out of it.

His people said to one another,
“If he acts this way while he is a prince,
how will he act when he is king?”

One day when the prince was swimming in the river,
suddenly a great storm came on, and it grew very dark.

In the darkness the servants who were with the prince
swam from him, saying to themselves,
“Let us leave him alone in the river, and he may drown.”

When they reached the shore,
some of the servants who had not gone into the river said,
“Where is Prince Wicked?”

“Isn’t he here?” they asked.
“Perhaps he came out of the river in the darkness and went home.”
Then the servants all went back to the palace.

[77] The king asked where his son was,
and again the servants said:
“Isn’t he here, O King?
A great storm came on soon after we went into the water.
It grew very dark. When we came out of the water
the prince was not with us.”

At once the king had the gates thrown open.
He and all his men searched up and down the banks of the river
for the missing prince. But no trace of him could be found.

In the darkness the prince had been swept down the river.
He was crying for fear he would drown when he came across a log.
He climbed upon the log, and floated farther down the river.

When the great storm arose,
the water rushed into the homes of a Rat and a Snake
who lived on the river bank. The Rat and the Snake
swam out into the river and found the same log
the prince had found. The Snake climbed upon one end of the log,
and the Rat climbed upon the other.

On the river’s bank a cottonwood-tree grew,
and a young Parrot lived in its branches.
The storm pulled up this tree, and it fell into the river.
The heavy rain beat down the Parrot when it tried to fly,
and it could not go far. Looking down it saw the log
and flew down to rest. Now there were four on the log
floating down stream together.

Just around the bend in the river a certain poor man
had built himself a hut. As he walked to and fro late
at night
[78] listening to the storm, he heard the loud cries
of the prince. The poor man said to himself:
“I must get that man out of the water. I must save his life.”
So he shouted: “I will save you! I will save you!”
as he swam out in the river.

[Illustration]

Soon he reached the log, and pushing it by one end,
he soon pushed it into the bank. The prince jumped up and down,
he was so glad to be safe and sound on dry land.

Then the poor man saw the Snake, the Rat, and the Parrot,
and carried them to his hut. He built a fire,
putting the animals near it so they could get dry.
He took care of them first, because they were the weaker,
and afterwards he looked after the comfort of the prince.

[79]
[Illustration]

Then the poor man brought food and set it before them,
looking after the animals first and the prince afterwards.
This made the young prince angry, and he said to himself:
“This poor man does not treat me like a prince.
He takes care of the animals before taking care of me.”
Then the prince began to hate the poor man.

A few days later, when the prince, and the Snake, the Rat,
and the Parrot were rested, and the storm was all over,
the Snake said good-by to the poor man with these words:
[80] “Father, you have been very kind to me,
I know where there is some buried gold.
If ever you want gold, you have only to come to my home and call,
‘Snake!’ and I will show you the buried gold.
It shall all be yours.”

Next the Rat said good-by to the poor man.
“If ever you want money,” said the Rat, “come to my home,
and call out, ‘Rat!’ and I will show you where a great deal
of money is buried near my home. It shall all be yours.”

Then the Parrot came, saying: “Father, silver and gold have I none,
but if you ever want choice rice, come to where I live and call,
‘Parrot!’ and I will call all my family and friends together,
and we will gather the choicest rice in the fields for you.”

Last came the prince. In his heart he hated the poor man
who had saved his life. But he pretended to be as thankful
as the animals had been, saying, “Come to me when I am king,
and I will give you great riches.” So saying, he went away.

Not long after this the prince’s father died,
and Prince Wicked was made king. He was then very rich.

By and by the poor man said to himself:
“Each of the four whose lives I saved made a promise to me.
I will see if they will keep their promises.”

[81] First of all he went to the Snake, and standing,
near his hole, the poor man called out, “Snake!”

At once the Snake darted forth, and with every mark of respect he said:
“Father, in this place there is much gold. Dig it up and take it all.”

“Very well,” said the poor man. “When I need it, I will not forget.”

After visiting for a while, the poor man said good-by to the Snake,
and went to where the Rat lived, calling out, “Rat!”

The Rat came at once, and did as the Snake had done,
showing the poor man where the money was buried.

“When I need it, I will come for it,” said the poor man.

Going next to the Parrot, he called out, “Parrot!”
and the bird flew down from the tree-top as soon as he heard the call.

“O Father,” said the Parrot, “shall I call together
all my family and friends to gather choice rice for you?”

The poor man, seeing that the Parrot was willing
and ready to keep his promise, said: “I do not need rice now.
If ever I do, I will not forget your offer.”

Last of all, the poor man went into the city where the king lived.
The king, seated on his great white elephant,
[82] was riding through the city. The king saw the poor man,
and said to himself: “That poor man has come to ask me
for the great riches I promised to give him.
I must have his head cut off before he can tell the people
how he saved my life when I was the prince.”

So the king called his servants to him and said:
“You see that poor man over there? Seize him and bind him,
beat him at every corner of the street as you march him out of the city,
and then chop off his head.”

The servants had to obey their king.
So they seized and bound the poor man.
They beat him at every corner of the street.
The poor man did not cry out, but he said, over and over again,
“It is better to save poor, weak animals than to save a prince.”

At last some wise men among the crowds along the street
asked the poor man what prince he had saved.
Then the poor man told the whole story, ending with the words,
“By saving your king, I brought all this pain upon myself.”

The wise men and all the rest of the crowd cried out:
“This poor man saved the life of our king,
and now the king has ordered him to be killed.
How can we be sure that he will not have any, or all,
of us killed? Let us kill him.”
And in their anger they rushed from every side upon
[83] the king
as he rode on his elephant, and with arrows and stones they killed him
then and there.

Then they made the poor man king, and set him to rule over them.

The poor man ruled his people well.
One day he decided once more to try the Snake,
the Rat, and the Parrot. So, followed by many servants,
the king went to where the Snake lived.

At the call of “Snake!” out came the Snake from his hole saying,
“Here, O King, is your treasure; take it.”

“I will,” said the king. “And I want you to come with me.”

Then the king had his servants dig up the gold.

Going to where the Rat lived, the king called, “Rat!”
Out came the Rat, and bowing low to the king, the Rat said,
“Take all the money buried here and have your servants carry it away.”

“I will,” said the king, and he asked the Rat to go with him
and the Snake.

[Illustration]

Then the king went to where the Parrot lived, and called,
“Parrot!” The Parrot flew down to the king’s feet and said,
“O King, shall I and my family and my friends gather choice rice for you?”

[84] “Not now, not until rice is needed,” said the king.
“Will you come with us?” The Parrot was glad to join them.

So with the gold, and the money, and with the Snake, the Rat,
and the Parrot as well, the king went back to the city.

The king had the gold and the money hidden away in the palace.
He had a tube of gold made for the Snake to live
[85] in.
He had a glass box made for the Rat’s home,
and a cage of gold for the Parrot.
Each had the food he liked best of all to eat every day,
and so these four lived happily all their lives.

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08/15/12

15 08 2012 Wednesday LESSON 677 FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு  E3. Nirodhasaccaமுடிவுறுகிற சத்தியத்தை விளக்கிக்காட்டுதல் Dhammapada Verse 302 Vajjiputtakabhikkhu Vatthu-Samsara - Journey ABOUT AWAKEN ONES WITH AWARENESS China Beijing • Big Bell Temple (Juesheng Temple) • Fayuan Temple • Guanghua Temple • Guangji Temple • Jietai Temple • Miaoying Temple • Tanzhe Temple • Temple of Azure Clouds • Tianning Temple • Wanshou Temple • Yonghe Temple • Yunju Temple • Zhenjue Temple • Zhihua Temple

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Posted by: site admin @ 7:04 am

15 08 2012 Wednesday LESSON 677 FREE ONLINE eNālāndā Research and Practice UNIVERSITY
through
http://sarvajan.ambedkar.org

Tipitaka network … his life, his acts, his words

sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA AND TWELVE DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு
 E3. Nirodhasaccaமுடிவுறுகிற சத்தியத்தை விளக்கிக்காட்டுதல்

Dhammapada Verse 302 Vajjiputtakabhikkhu Vatthu-Samsara - Journey

ABOUT AWAKEN ONES WITH AWARENESS China
Beijing
    •    Big Bell Temple (Juesheng Temple)    •    Fayuan Temple
    •    Guanghua Temple
    •    Guangji Temple
    •    Jietai Temple
    •    Miaoying Temple
    •    Tanzhe Temple
    •    Temple of Azure Clouds
    •    Tianning Temple
    •    Wanshou Temple
    •    Yonghe Temple
    •    Yunju Temple
    •    Zhenjue Temple
    •    Zhihua Temple
Indian independence day Scraps for Orkut nad Greeting cards

>> Sutta Piṭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta

— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.

Note: infobubbles on all Pali words

Pāḷi

Uddesa

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

English

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

Coordinates: 39.916156°N 116.425884°E

E3. Nirodhasacca Niddesa

Katamaṃ ca, bhikkhave, dukkha·nirodhaṃ ariya·saccaṃ? Yo tassā-y·eva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo. Sā kho pan·esā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

E3. Exposition of Nirodhasacca

And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā. But this taṇhā,
bhikkhus, when abandoned, where is it abandoned, and when ceasing,
where does it cease? In that in the world which seems pleasant and
agreeable, that is where taṇhā, when abandoned, is abandoned, where when ceasing, it ceases.

தமிழ்

 E3. Nirodhasaccaமுடிவுறுகிற சத்தியத்தை விளக்கிக்காட்டுதல்

மற்றும் எது, பிக்குகளே, dukkha-samudaya ariyasacca துக்கத்தின் மூலக்காரணமான மேதக்க மெய்ம்மை ?அது இந்த, மறுபிறப்பிற்கு வழிகாட்டும் அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, அத்துடன் இணைக்கப்பட்ட ஆர்வ வேட்கை மற்றும் இன்பம் நுகர்தல், இங்கும் அங்குமாக களிப்பூட்டு காண்டல், அதை வாக்காட: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā புலனுணர்வுக்கு ஆட்பட்ட சபல இச்சை, மறுமுறை தொடர்ந்து உயிர் வாழ அடக்க முடியாத ஆசை மற்றும் மறுமுறை தொடர்ந்து உயிர் வாழாதிருக்க அடக்க முடியாத ஆசை. ஆனால் இந்த taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, பிக்குளே, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது? அங்கே இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிற , அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.

Kiñca loke piya·rūpaṃ sāta·rūpaṃ? Cakkhu loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghānaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kayo loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The nose in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The tongue in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

மற்றும் எது இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது? இந்த கண் உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த காது உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த மூக்கு உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த நாக்கு உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ,முடிவுறுகிறது. இந்த Kāya காயம் உடல் உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. Mana மனம் உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.

Rūpā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabbā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhammā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Visible forms in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Sounds in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Smells in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Tastes in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Bodily phenomena in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Dhammas in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, அது எங்கே எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.

Cakkhu·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sota·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghāna·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāya·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The eye-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The nose-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

இந்த eye-viññāṇa கண்-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.இந்த ear-viññāṇa காது-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.இந்த nose-viññāṇa மூக்கு-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.இந்த tongue-viññāṇa நாக்கு-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த Kāyaகாயம் -viññāṇa உடம்பு-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த Mana-viññāṇa மனம்-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, அது எங்கே எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.

Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sota·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghāna·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāya·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The eye-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The nose-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

இந்த eye-samphassa கண்-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த ear-samphassa காது-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த nose-samphassa மூக்கு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த tongue-samphassa நாக்கு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த Kāyaகாயம் -samphassa உடம்பு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த Mana-samphassa மனம்-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.

Cakkhu·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sota·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghāna·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāya·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The vedanā born of eye-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of ear-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of nose-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of mana-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

The vedanāவேதனையால் பிறந்த இந்த eye-samphassa கண்-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.இந்த ear-samphassa காது-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.இந்த nose-samphassa மூக்கு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.இந்த tongue-samphassa நாக்கு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த Kāyaகாயம் -samphassa உடம்பு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. இந்த Mana-samphassa மனம்-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.

Rūpā·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The saññā of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of smells in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of Dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

இந்த saññā புலனுணர்வு கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. saññā புலனுணர்வு ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.saññā புலனுணர்வு வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.saññā புலனுணர்வு சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.saññā புலனுணர்வு உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. saññā புலனுணர்வு Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.

Rūpā·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] sounds in the world is pleasant and agreeable,
there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] smells in the world is pleasant and agreeable,
there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] tastes in the world is pleasant and agreeable,
there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] bodily phenomena in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

இந்த புலனுணர்வு தொகுத்த பொதுக் கருத்துப்படிவம் தொடர்புடைய கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.

Rūpā·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The taṇhā for visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for smells in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

இந்த taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.

Rūpā·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The vitakka of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of smells in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

இந்த vitakka எண்ணம்/எதிரொளி கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.

Rūpā·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

The vicāra of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of smells in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. This is called, bhikkhus, the dukkhanirodha ariyasacca.

இந்த vicāra ஒரு விஷயம் முடியும் முன்பே மற்றொரு விஷயத்திற்கு மாறுகி எண்ணம் கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது, எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது. Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,எப்போது கைவிடப்பட்டதோ, கைவிடப்படுகிறது,
எங்கே எப்போது முடிவுறுகிறதோ, முடிவுறுகிறது.

Verse 302. Samsara - Journey

Hard’s the going-forth, hard to delight in it,
hard the household life and dukkha is it too.
Dukkha’s to dwell with those dissimilar
and dukkha befalls the wanderer.
Be therefore not a wanderer,
not one whom dukkha befalls.

Explanation: It is hard to become a monk;
it is hard to be happy in the practice of a monk. To live with those of
a different temperament is painful. A traveller in samsara is continually
subject to dukkha; therefore, do not be a traveller in samsara; do not
be the one to be repeatedly subject to dukkha.

Dhammapada Verse 302
Vajjiputtakabhikkhu Vatthu

Duppabbajjam durabhiramam
duravasa ghara dukha
dukkho’ samanasamvaso
dukkhanupatitaddhagu
tasma na caddhagu siya
na ca dukkhanupatito siya.

Verse 302: It is hard to become a bhikkhu; it is hard to be happy in the
practice of a bhikkhu. The hard life of a householder is painful; to live with
those of a different temperament is painful. A traveller in samsara is
continually subject to dukkha; therefore, do not be a traveller in samsara; do
not be the one to be subject to dukkha again and again.

The Story of the Bhikkhu from the Country of the Vajjis

While residing at the Veluvana monastery, the Buddha uttered Verse (302) of
this book, with reference to a bhikkhu from Vesali, a city in the country of the
Vajjis.

On the night of the full moon day of Kattika, the people of Vesali celebrated
the festival of the constellations (Nakkhatta) on a grand scale. The whole city
was lit up, and there was much merry-making with singing, dancing, etc. As he
looked towards the city, standing alone in the monastery, the bhikkhu felt
lonely and dissatisfied with his lot. Softly, he murmured to himself,
“There can be no one whose lot is worse than mine”. At that instant,
the spirit guarding the woods appeared to him, and said, “those beings in
niraya envy the lot of the beings in the deva world; so also, people envy the
lot of those who live alone in the woods.” Hearing those words, the bhikkhu
realized the truth of those words and he regretted that he had thought so little
of the lot of a bhikkhu.

Early in the morning the next day, the bhikkhu went to the Buddha and
reported the matter to him. In reply, the Buddha told him about the hardships in
the life of all beings.

Then the Buddha spoke in verse as follows:

Verse 302: It is hard to become a bhikkhu; it is hard
to be happy in the practice of a bhikkhu. The hard life of a
householder is painful; to live with those of a different temperament
is painful. A traveller in samsara is continually subject to dukkha;
therefore, do not be a traveller in samsara; do not be the one to be
subject to dukkha again and again.

At the end of the discourse the bhikkhu attained arahatship.

Beijing
• Big Bell Temple (Juesheng Temple) • Fayuan Temple

http://en.wikipedia.org/wiki/Big_Bell_Temple

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The temple’s entrance

The Big Bell Temple, or Da Zhong Temple (simplified Chinese: 大钟寺; traditional Chinese: 大鐘寺; pinyin: Dàzhōng Sì), originally known as Jue Sheng Temple (simplified Chinese: 觉生寺; traditional Chinese: 覺生寺; pinyin: Juéshēng Sì), is a Buddhist temple located on Beisanhuan Road in Beijing, China.

The Big Bell Temple was built in 1733 during the reign of Emperor Yongzheng of the Qing Dynasty (1644-1911).^[1] The temple’s name came after the famous “Yongle” Big Bell that is housed inside the temple, which was cast during the reign of Emperor Yongle (1403-1424) of the Ming Dynasty (1368-1644).^[1] According to a test by the Chinese Academy of Sciences,
the Yongle Big Bell’s sound could reaches up to 120 decibels and can be
heard 50 kilometers away from the temple in the depth of night.^[2]
Many music experts, including some from the Chinese Acoustics Institute
have found its tone pure, deep and melodious with a sprightly rhythm.
Its frequency ranges from 22 to 800 hertz.^[2]

Accord to about.com:

The Yongle Big Bell weighs about 46 tons, with a
height of 5.5 meters and a diameter of 3.3 meters. The bell is famous
not only because of its size, but probably more importantly because of
the over 230,000 characters of Buddhist scriptures engraved on it.

—About.com^[1]

Gallery

The temple’s bell tower
The temple’s Ming Dynasty bell
The temple’s drum tower
Stone inscription
http://en.wikipedia.org/wiki/Fayuan_Temple
The Fayuan Temple (Chinese: 法源寺; pinyin: Fǎyuán Sì), situated in the southwest quarter of central Beijing, is one of the city’s most renowned Buddhist temples.

History

The temple was first built in 645 during the Tang Dynasty by Emperor Li Shimin,^[1] and later rebuilt in the Zhengtong Period (1436–1449) of the Ming Dynasty.
The temple occupies an area of 6,700 square meters. The temple also
contains a large number of cultural relics, including sculptures of
ancient bronzes, stone lions, as well as gilded figures of the three
Buddhas-Vairochana. The temple also features large number of Buddhist
texts from the Ming and Qing dynasties.^[2]

Structure

It has a compact overall arrangement and buildings are arranged along
the medial axis symmetrically. Main buildings there include the Gate of
Temple, Heavenly King Hall, Main Hall, Hall of Great Compassion, Sutra
Hall, and Bell and Drum Towers.

On both sides of the Gate of Temple stand the Bell Tower and the Drum
Tower respectively. The Main Hall, which is magnificent and sacred,
houses Statues of Flower Adornment School’s three saints: Vairocana
Buddha, Manjusri, and Samantabhadra. The Hall of Great Compassion houses
statues, carved stones, and artistic masterpieces. Among these statues
there stand some of the most valuable statues in ancient China - Pottery
Statue of Sitting Buddha of the Eastern Han Dynasty (25-220), Pottery-bottle Statue of Buddha of the Eastern Wu Dynasty (229-280), Stone Statue of Buddha of the Tang Dynasty (618-907), and Steel-cast Statue of Guanyin.

Taiwan writer Li Ao,
who published a novel: “Martyrs’ Shrine: The Story of the Reform
Movement of 1898 in China” (another name is called “Fayuan Temple”), is
about the beginning and the failure of the Hundred Days’ Reform in later
Qing Dynasty. He was won the nomination of Nobel Prize for Literature.

References
1. ^ Fayuan Temple. Chinese Culture.org
2. ^ China Discover Net. Beijing. Fayuan Temple

• Guanghua Temple

http://en.wikipedia.org/wiki/Guanghua_Temple_%28Beijing%29

For other uses, see Guanghua Temple (disambiguation).

Guanghua Temple entrance gate

Guanghua Temple (simplified Chinese: 广化寺; traditional Chinese: 廣化寺; pinyin: Guǎnghuā Sì) is located on 31 Ya’er Hutong, north of Shichahai in the Xicheng District of Beijing. First found during the Yuan Dynasty (1271 - 1368), it is one of Beijing’s most renowned Buddhist temples.^[1]

• Guangji Temple

http://en.wikipedia.org/wiki/Guangji_Temple

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Guangji Temple

The Guangji Temple (simplified Chinese: 广济寺; traditional Chinese: 廣濟寺; pinyin: Guǎngjì Sì) of Beijing, located at inner Fuchengmen Street, in the Xicheng District, is a renowned Buddhist temple. It is also the headquarters of the Buddhist Association of China.

Originally built in the Jin Dynasty (1115-1234), additions were made to the temple by successive dynasties. However, the present temple was completed during the Ming Dynasty (1368–1644). It covers an area of 5.766 acres (23,330 m²). The major structures in the temple divides between the main gate and four other large halls and many other temples.^[1]

The temple houses a wall of 18 Buddhist deities, many Ming Dynasty
religious relics and a library of over 100,000 volumes of scriptures in
20 different languages, some of which date back to the time of the Song Dynasty.

• Jietai Temple

http://en.wikipedia.org/wiki/Jietai_Temple

Jietai Temple (Chinese: 戒台寺; pinyin: Jiè Tāi Sì) is a Buddhist temple in Mentougou District in western Beijing, China. It was constructed during the Tang dynasty, with major modifications made during the Ming and Qing Dynasties.

Like the older Tanzhe Temple nearby along China National Highway 108, Jietai Temple is now a tourist attraction of Beijing.

• Miaoying Temple

http://en.wikipedia.org/wiki/Miaoying_Temple

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Main palace

The Miaoying Temple (simplified Chinese: 妙应寺; traditional Chinese: 妙應寺; pinyin: Miàoyìng Sì), also known as the “White Stupa Temple” (Chinese: 白塔寺; pinyin: Báitǎ Sì), is a Chinese Buddhist temple on the north side of Fuchengmennei Street in Xicheng District of Beijing.

There were temples built on the sites since the Liao and Yuan dynasties. The temple’s famous white stupa also dates to the Yuan Dynasty. However, the present-building dates to the Ming Dynasty as well as its given name, “Miaoying”, meaning “Divine Retribution”.^[1]

In 1961, then Chinese Premier Zhou En-lai signed a Proclamation
stating that the Temple was to be protected as a National Treasure. This
Proclamation kept the White Stupa safe during the Cultural Revolution
of the 1960s.

In 1976, the temple was seriously damaged by the Tangshan earthquake. The top of stupa tilted to one side, and the bricks and mortar supporting the stupa crumbled off, and many relics were broken.

In 1978, the Beijing Department of Cultural Relics undertook the task
of repairing and renovating the temple. The courtyards, the four
corner-pavilions, the Hall of the Buddhas of the Three Ages, the Hall of
the Heavenly Kings (Tianwangdian) in front of the stupa, the Hall of
the Seven Buddhas and the stupa itself were repaired and renovated.^[1]

As of 2010, the Stupa complex is currently undergoing another renovation.

The White Dagoba
The gate of the temple
Statue of the Nepali architect, Araniko, who helped construct the temple’s dagoba
From the sideview

• Tanzhe Temple

http://en.wikipedia.org/wiki/Tanzhe_Temple

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An entrance into the Tanzhe Temple

The Tanzhe Temple (Chinese: 潭柘寺; pinyin: Tán Zhè Sì; literally “Temple of Pool and Zhe Tree“) is a Buddhist temple situated in the Western Hills, a mountainous area in western Beijing.
It is one of the most well-known temples in Beijing. At one time, it
was one of the most important temples in the nation. The temple is
located near China National Highway 108 in the Mentougou District of Beijing.

Built in the Jin Dynasty (265–420), it has an age of around 1,700 years. The area of the entire temple is 100 mu (6.8 hectares), and its arrangement of halls is akin to that found in the Ming and Qing dynasties. Tanzhe Temple is one of the oldest temples in Beijing.

Most of the existing buildings in the temple are from the Ming and
Qing dynasties, and there are pagodas from various historical periods
such as the Jin, Yuan, Ming and Qing dynasties. The two “Emperor trees”
by the Hall of Three Sages were planted during the Liao Dynasty about 1,000 years ago.

The spacious and imposing buildings are arranged in three main
northsouth axes. Along the central axis are the Archway, the Front Gate,
Deveraja Hall, Mahavira Hall and Vairochana Pavilion.

One of the main halls inside the temple

The temple’s central hall is its Mahavira Hall. 24 metres in length, 33 metres wide. Buddhist monks regularly perform religious ceremony here.

The temple is divided between the Hall of Abstinence, the Ordination Altar and the Hall to Guanyin. The latter has received fame because of its association with princess Miaoyan, daughter of Kublai Khan.
The princess is said to have entered the nunnery here in the 13th
century. The indentations can be found on the stone on which she always
knelt and prayed within the hall. Supposedly she was also buried within
the temple compound.

To the right of the main courtyard lies a separate yard containing
stone monuments built in different styles over a period of several
centuries and housing the remains of eminent monks.

• Temple of Azure Clouds

http://en.wikipedia.org/wiki/Temple_of_Azure_Clouds

Entrance to the Temple of Azure Clouds

Sun Yat-Sen Memorial Hall

Vajrasana Pagoda

The Temple of Azure Clouds (Chinese: 碧云寺; pinyin: Bìyún Sì), is a Buddhist temple located in the eastern part of the Western Hills, just outside the north gate of Fragrant Hills Park (Xiangshan Gongyuan), in the Haidian District, a northwestern suburb of Beijing, China, approximately 20 km from the city center. It was built in the 14th century (possibly in 1331), during the Yuan Dynasty (1271–1368) and was expanded in 1748.

The temple, which is built on six different levels over an elevation
of nearly 100 meters, is known for its fine scenery. The temple also
includes the Sun Yat-sen Memorial Hall, which is located at the center of the temple complex. Two other prominent features are the Arhats Hall and the Vajrasana Pagoda.

Inside Sun Yat-sen Memorial Hall lies an empty crystal coffin presented by the Soviet government in 1925 in memory of Sun Yat-sen
(his body had already been entombed and placed at the temple pagoda
until its relocation to Nanjing in 1929). Photos of Sun Yat-sen, his
handwriting, books and statue are also on display on two sides.

There are 512 statues, which include 500 wooden Arhats, 11 Bodhisattvas and one statue of Ji Gong (a famous Buddhist
monk) inside the Hall of Arhats. All the Arhats are vivid, life-size
statues with different poses and expressions. It has been said that two
of these Arhats were the statues of Emperor Kangxi and Emperor Qianlong of the Qing Dynasty (1644–1911). In addition to these life-sized images, there is a miniature statue of Ji Gong perched on an overhead beam.

The magnificent Vajra Throne Pagoda is the highest building in the
temple. This 35-meter-high tower with elegant decorations is a perfect
observational position to view all the scenery of western Beijing.^{[citation needed]}

• Tianning Temple

http://en.wikipedia.org/wiki/Tianning_Temple_%28Beijing%29

Tianning Temple

A plaque at the front gate of the Tianning Temple
Information
Address	Beijing
Country	China
Portal:Buddhism

The Tianning Temple (simplified Chinese: 北京天宁寺; traditional Chinese: 北京天寧寺; pinyin: Běi jing Tiān níng Sì) is located in the Guang’anmen district of Beijing, China. The temple contains the 12th-century Pagoda of Tianning Temple. The pagoda is a Liao Dynasty pagoda built from around 1100 to 1119 or 1120 CE, shortly before the Liao Dynasty was conquered by Song and Jin. This thirteen story, 57.8 m (189 ft) tall, octagonal-based Chinese pagoda is made of brick and stone, yet imitates the design of wooden-constructed pagodas from the era by featuring ornamental dougong (bracket supports). It rests on a large square platform, with the bottom portion of the pagoda taking on the shape of a sumeru
pedestal. The pagoda features a veranda with banisters, yet is entirely
solid with no hollow inside or staircase as some pagodas feature. Other
ornamental designs include arched doorways and heavenly Buddhist guardians. Its design inspired that of later pagodas, such as the similar Ming Dynasty era Pagoda of Cishou Temple of Beijing built in 1576.

Close up on carved reliefs

The structure and ornamentation have remained the same since the pagoda was built, but a major earthquake in 1976
caused the original pearl-shaped steeple of the pagoda to break off and
fall. It has since been restored. The temple grounds surrounding the
pagoda have also been renovated and rebuilt several times over the
course of the Ming and Qing dynasties. The architectural historian Liang Sicheng (1901–1972)—known for discovering and documenting the oldest existent wooden structures still standing in China—lauded the Pagoda of Tianning Temple as a pristine architectural design of antiquity.

Pagoda of Tianning Temple (background) in Beijing

• Wanshou Temple

http://en.wikipedia.org/wiki/Wanshou_Temple

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An entrance

The Wanshou Temple (simplified Chinese: 万寿寺; traditional Chinese: 萬壽寺; pinyin: Wàn shòu Sì) is a temple located at the Suzhou Jie (Suzhou street) in Beijing. In addition to being a Buddhist temple, the Wanshou Temple also houses the Beijing Art Museum (北京艺术博物馆/北京藝術博物館).

It was built in 1577 during the Wanli era of the Ming Dynasty
to store Chinese Buddhist scriptures; it also later became a permanent
celebration place for the imperial families of the Ming and Qing
dynasties.^[1]

The Wanshou Temple was known as one of Beijing’s most important
temples, and it was declared as one of Beijing’s “Key Cultural Heritage
of Preservation” in August 1979.^[1]
The Beijing Art Museum housed in the Wanshou Temple has also collected
and preserved precious historical relics such as bronze and jade
articles of Shang and Zhou Dynasties (17th - 3rd centuries B.C), and ancient art treasures such as porcelains, earthenwares, enamels, carved lacquer ware, ivory carving, wood carving, and many relics from past dynasties;^[1] it has a permanent collection of 70,000 items.^[2]

Among the most important items displayed in the museum includes
Chinese paintings and calligraphies from the Ming and Qing Dynasties
since 1368 A.D, Chinese weavings and embroideries of Ming and Qing
Dynasties, and ancient coins of China and foreign countries.^[1] Modern Chinese, Japanese and other Asian arts and crafts and paintings are also displayed in the museum.^[1]

• Yonghe Temple

http://en.wikipedia.org/wiki/Yunju_Temple

Yunju Temple (simplified Chinese: 云居寺; traditional Chinese: 雲居寺; pinyin: Yúnjū Sì) is located in Fangshan District, 70 kilometers southwest of Beijing.

• Yunju Temple

http://en.wikipedia.org/wiki/Yunju_Temple

Yunju Temple (simplified Chinese: 云居寺; traditional Chinese: 雲居寺; pinyin: Yúnjū Sì) is located in Fangshan District, 70 kilometers southwest of Beijing.

• Zhenjue Temple

http://en.wikipedia.org/wiki/Zhenjue_Temple

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Main temple gate with Diamond Throne Tower in the background

The Five Pagoda Temple (Chinese: 五塔寺; pinyin: Wǔ Tǎ Sì), formally known as the “Temple of the Great Righteous Awakening” (simplified Chinese: 大真觉寺; traditional Chinese: 大真覺寺; pinyin: Dà Zhēn jué Sì) or “Zhenjue Temple” (Chinese: 真觉寺; Chinese: 真覺寺; pinyin: Zhēn jué Sì) for short, is a Buddhist temple from the era of the Ming Dynasty located in the city of Beijing, China.

Architecture

The temple has a square foundation, the “diamond throne”, that stands 7.7 metres (25 ft) tall^[1]. The foundation can be accessed through a spiral staircase and supports five pagodas and a glazed pavilion^[1]. Each of the pagodas has a rectangular floor plan^[2].
Four of the pagodas are positioned on the corners of the foundation
(one pagoda on each corner), the fifth pagoda stands in the center^[2]. The five pagodas are associated with the Five Dhyani Buddhas. The corner pagodas have 11 layers of eaves, whereas the slightly taller central pagoda has 13 layers^[2]. The total height of the structure from its base to the tip of the central pagoda is 17 metres (56 ft)^[1].The building is constructed from brick^[1] and white marble, but the building has taken a rusty color due to the oxidation iron traces in the stone^[2]. All four walls of the foundations are decorated with carving of the one thousand sagacious Buddhas arranged in rows^[2] as well as Buddhist symbols (such as dharma wheels), animals (elephants and peacocks) and floral designs (bodhi trees^[3]), as well as Sūtra texts^[4].

Diamond Throne Tower

Among the decorations is a pair of footprints that symbolizes the spread of Buddhism all over the world^[1]. Traces of red pigments remain from the previous painting of the pedestal^[5]. Its Diamond Throne Tower’s architectural style is that of a “diamond (Vajra) throne pagoda”, which is inspired by the Mahabodhi Temple in Bodh Gaya, India^[2]
that marks the place where Buddha is said to have attained
enlightenment (bodhi). However, the design of the Diamond Throne Pagoda
in the Zhenjue Temple differs from that of the Mahabodhi Temple in the
proportions of the structure^[6]:
The pedestal of the Mahabodhi Temple is much lower compared to the
overall height than the pedestal in the Zhenjue Temple. Furthermore, the
central pagoda in the Mahabodhi Temple is much taller than the corner
pagodas, whereas in the Zhenjue Temple, the central pagoda is only
slightly higher than the other pagodas. Besides the proportions, the two
buildings also differ in the decorations, which have a distinct Chinese
style in case of the Zhenjue Temple, e.g., they had glazed-tile roofs^[6].

History

“Buddha’s feet” ornament

It is not clear how the architectural style of the “Diamond Throne Pagoda” of the Mahabodhi Temple was introduced to China^[7].
According to one tradition. the design was presented to the imperial
court by the high-ranking Indian monk Pandida during the reign of the
Ming Emperor Yongle^[3]^[7] in the early 15th century^[2].
Besides the designs for the diamond throne pagoda, the monk is said to
have brought with him five golden Buddha statues. According to the
legend, these statues are buried in the temple, one under each pagoda^[1].
However, references to such design can be found in much older Chinese
art and architecture, for example in a mural painting in the Dunhuang Grottoes that has been dated to the Northern dynasties, about 1000 years older than the Zhenjue Temple^[6].

Using the style of the diamond throne pagoda, the temple was constructed later during the reign of the Ming Emperor Chenghua in 1473^[2].
Besides the marble construction of the diamond throne pagoda, the
temple complex also contained a number wooden buildings; at least six
halls were present during the times of the Ming Dynasty^[5]. The complex underwent renovation during the time of the Qing Dynasty in 1761 when the halls were tiled in yellow^[5]. The temple complex was damaged by fire in 1860, during the Second Opium War and again in 1900 by the Eight-Nation Alliance that put down the Boxer Rebellion^[2].
Only the stone structure of the five pagoda building proper survived
the destruction, the wooden halls perished, but the pedestal that once
supported the “Big Treasure Hall” remains on the site^[5]. At present, the temple houses the Beijing Art Museum of Stone Carvings (Chinese: 北京石刻艺术博物馆; pinyin: Bĕi jīng Shí kè Yì shù Bó wù guǎn)^[4]. The Zhenjue Temple has been listed as a national monument since 1961 (resolution 1-75).

• Zhihua Temple

http://en.wikipedia.org/wiki/Zhihua_Temple

Main entrance to the Zhihua Si Temple

The Zhihua Temple (智化寺; pinyin: Zhìhuà Sì; lit. “Temple of Wisdom Attained”) is a Ming Dynasty-era Buddhist temple in Beijing, China. It is located in the Lumicang (禄米仓) hutong, in the Chaoyangmen area of the Dongcheng District, within the Second Ring Road to the north of Jinbaojie Street, west of the Yabaolu area. The temple was built in 1443 at the order of Wang Zhen, a powerful eunuch in the Rites Supervising Office of the court of the Zhengtong Emperor (also known as Yingzong; reigned 1436-1449 and 1457-1464).^[1]^[2]

The temple, surrounding buildings, and grounds comprise approximately
20 thousand square meters. It is one of the most important original
building complexes from the Ming Dynasty period in the Old City area,
and one of the only wooden structures and groups of buildings from the
Ming Dynasty to remain intact in Beijing.^[3]
It is also striking for its extensive use of black roof tiles. The
Beijing Cultural Exchange Museum, established in November 1992, is
located in the temple compound; its principal aim is “as a centre for
developing cultural exchange and for developing the study of cultural
relics and museums.”^[4]

At the temple, a group of musicians regularly performs centuries-old
ritual music which has been handed down over 27 generations. The
six-member group is led by the octogenarian Buddhist monk Zhang Benxing
(张本兴, born c. 1922), the only surviving member of the 26th generation of
musicians, and the last person to have learned the music in the
traditional manner.^[5] In addition to singing voices, the instruments used include guanzi (oboe), dizi (bamboo flute), sheng (mouth organ), yunluo (a set of ten small tuned gongs mounted vertically in a frame), and percussion including drums and cymbals.

The Zhihua Temple became a nationally preserved cultural and historic
relic in 1961. In 2005 the Chinese government undertook a renovation of
the temple (which is now complete) in preparation for the numerous
international visitors expected at the time of the 2008 Summer Olympics.

THE WISE GOAT AND THE WOLF

[72]

NCE upon a time, many, many wild Goats lived in a cave
in the side of a hill. A Wolf lived with his mate not far from this cave.
Like all Wolves they liked the taste of Goat-meat.
So they caught the Goats, one after another,
and ate them all but one who was wiser than all the others.
Try as they might, the Wolves could not catch her.

One day the Wolf said to his mate:
“My dear, let us play a trick on that wise Goat.
I will lie down here pretending to be dead.
You go alone to the cave where the Goat lives,
and looking very sad, say to her: ‘My dear, do you see my mate lying
there dead? I am so sad; I have no friends. Will you be good to me?
Will you come and help me bury the body of my mate?’
The Goat will be sorry for you and I think she will come here with you.
When she stands beside me I will spring upon her and bite her in the neck.
[73] Then she will fall over dead, and we shall have good meat to eat.”

The Wolf then lay down, and his mate went to the Goat,
saying what she had been told to say.

But the wise Goat said: “My dear, all my family and friends
have been eaten by your mate. I am afraid to go one step with you.
I am far safer here than I would be there.”

“Do not be afraid,” said the Wolf. “What harm can a dead Wolf do to you?”

These and many more words the Wolf said to the Goat,
so that at last the Goat said she would go with the Wolf.

But as they went up the hill side by side, the Goat said to herself:
“Who knows what will happen? How do I know the Wolf is dead?”
She said to the Wolf, “I think it will be better if you go on in front of me.”

[Illustration]

The Wolf thought he heard them coming. He was hungry
and he raised up his head to see if he could see them.
The Goat saw him raise his head, and she turned and ran back to her cave.

“Why did you raise your head when you were pretending to be dead?”
the Wolf asked her mate. He had no good answer.

By and by the Wolves were both so very hungry
that the
[74] Wolf asked his mate to try once more to catch the Goat.

This time the Wolf went to the Goat and said:
“My friend, your coming helped us, for as soon as you came,
my mate felt better. He is now very much better. Come and
talk to him. Let us be friends and have a good time together.”

[75] The wise Goat thought: “These wicked Wolves
want to play another trick on me. But I have thought of a trick
to play on them.” So the Goat said: “I will go to see your mate,
and I will take my friends with me. You go back and get ready for us.
Let us all have a good time together.”

Then the Wolf was afraid, and she asked:
“Who are the friends who will come with you? Tell me their names.”

The wise Goat said: “I will bring the two Hounds,
Old Gray and Young Tan, and that fine big dog called Four-Eyes.
And I will ask each of them to bring his mate.”

The Wolf waited to hear no more.
She turned, and away she ran back to her mate.
The Goat never saw either of them again.

comments (0)

08/14/12

14 08 2012 Tuesday LESSON 676 FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு E2. Samudayasacca சமுதயசத்தியத்தை விளக்கிக்காட்டுதல் Dhammapada Dhammapada Verses 296 to 301 Darusakatikaputta Vatthu-Verse 296. Reflect On The Virtues Of The Buddha-Verse 297. Reflect On The Virtues Of The Dhamma-Verse 298. Reflect On The Virtues Of The Sangha-Verse 299. Reflect On The Real Nature of the Body-Verse 300. Reflect On Harmlessness-Verse 301. The Mind That Takes Delight in Meditation ABOUT AWAKEN ONES WITH AWARENESS China See also: List of Buddhist architecture in China Anhui • Huacheng Temple

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Posted by: site admin @ 7:00 am

14 08 2012 Tuesday LESSON 676 FREE ONLINE eNālāndā Research and Practice UNIVERSITY
through
http://sarvajan.ambedkar.org

E2. Samudayasacca சமுதயசத்தியத்தை விளக்கிக்காட்டுதல்

Dhammapada Dhammapada Verses 296 to 301 Darusakatikaputta Vatthu-Verse 296. Reflect On The Virtues Of The Buddha-Verse 297. Reflect On The Virtues Of The Dhamma-Verse 298. Reflect On The Virtues Of The Sangha-Verse 299. Reflect On The Real Nature of the Body-Verse 300. Reflect On Harmlessness-Verse 301. The Mind That Takes Delight in Meditation

ABOUT AWAKEN ONES WITH AWARENESS China
See also: List of Buddhist architecture in China
Anhui
• Huacheng Temple

August 15 is not a national holiday?

LUCKNOW: We have all grown up learning August 15 as the national holiday
but the government says it has no such record available that announces
August 15 as the national holiday. Not only this, there are no
government orders available with the ministry of home which notify January 26 and October 2 as the national holidays.

The revelation has been made in response to an RTI query by a
10-year-old girl Aishwarya Parashar. She had put the question to the
Prime Minister’s Office (PMO) in April this year. The PMO transferred
her application to the ministry of home, which, in turn, forwarded the
application to the Department of Personnel and Training (DoPT) saying the subject matter of the application, the declaration of national holidays, does not pertain to MHA.

After lots of twists and turns, however, the ministry of home, on
May 17, said the government has issued no such order which notifies
January 26, August 15 and October 2 as the national holidays.
Dissatisfied with the response, the girl moved an appeal to the Ministry
of home saying she has learnt about national holidays through her text
books and that ministry probably has erred in saying that it does not
possess any order on declaration of national holidays.

However, the response to the
appeal only upheld the response of the ministry. The appellate
authority, however, also made a request to the National Archives to
provide the copy of the order, if any, to the girl. The response from
the national archives is still awaited. Meanwhile, the girl has written
to both the President and the Prime Minister seeking the answer to her
query.

This is the mother of all emails on till date.

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>> Sutta Piṭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta

— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.

Note: infobubbles on all Pali words

Pāḷi

Uddesa

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

English

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

13 08 2012 Monday LESSON 675 FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு E2. Samudayasacca சமுதயசத்தியத்தை விளக்கிக்காட்டுதல் Dhammapada Verses 294 and 295 Lakundaka Bhaddiya Vatthu-Verse 294. The Destroyer Who Reaches NibbanaVerse 295. The ‘Killer’ Who Goes Free ABOUT AWAKEN ONES WITH AWARENESS Canada British Columbia Monastère Bouddhiste de Tam Bao Son, Canton d’Harrington, Laurentides, Québec • International Buddhist Temple, Richmond • Ling Yen Mountain Temple Nova Scotia • Gampo Abbey Ontario • Mahamevnawa Buddhist Monastery (Theravada) • Toronto Zen Centre • Zen Centre of Ottawa Quebec • Montreal Zen Center

E2. Samudayasacca Niddesa

Katamaṃ ca, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ? Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma-taṇhā, bhava-taṇhā, vibhava-taṇhā. Sā kho pan·esā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

E2. Exposition of Samudayasacca

And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā. But this taṇhā,
bhikkhus, when arising, where does it arise, and when settling
[itself], where does it settle? In that in the world which seems
pleasant and agreeable, that is where taṇhā, when arising, arises, where when settling, it settles.

Kiñca loke piya·rūpaṃ sāta·rūpaṃ? Cakkhu loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghānaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kayo loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The ear in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The nose in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The tongue in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Kāya in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Mana in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Visible forms in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Sounds in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Smells in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Tastes in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Bodily phenomena in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Dhammas in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

தமிழ்

E2. Samudayasacca சமுதயசத்தியத்தை விளக்கிக்காட்டுதல் (contd)

 கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.

Cakkhu·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The eye-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The ear-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The nose-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The tongue-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Mana-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

இந்த eye-viññāṇa கண்-விழிப்புணர்வுநிலை இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.இந்த ear-viññāṇa
காது-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.இந்த
nose-viññāṇa மூக்கு-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது. இந்த tongue-viññāṇa நாக்கு-விழிப்புணர்வுநிலை இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த Kāyaகாயம் -viññāṇa
உடம்பு-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த Mana-viññāṇa மனம்-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது.

Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The eye-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The ear-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The nose-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Mana-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

இந்த eye-samphassa கண்-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.இந்த ear-samphassa காது-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.இந்த nose-samphassa மூக்கு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த tongue-samphassa நாக்கு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த Kāyaகாயம் -samphassa உடம்பு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த Mana-samphassa மனம்-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. 

Cakkhu·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The vedanā born of eye-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of ear-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of nose-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of mana-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

The vedanāவேதனையால் பிறந்த இந்த eye-samphassa கண்-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.இந்த ear-samphassa காது-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.இந்த nose-samphassa மூக்கு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த tongue-samphassa நாக்கு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த Kāyaகாயம் -samphassa உடம்பு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த Mana-samphassa மனம்-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.

Rūpā·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The saññā of visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of smells in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of Dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

இந்த saññā புலனுணர்வு கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. saññā புலனுணர்வு ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. saññā புலனுணர்வு வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. saññā புலனுணர்வு சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
saññā புலனுணர்வு உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
saññā புலனுணர்வு Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.

Rūpā·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] sounds in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] smells in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] tastes in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] bodily phenomena in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The intention [related to] dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

இந்த புலனுணர்வு தொகுத்த பொதுக் கருத்துப்படிவம் தொடர்புடைய கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.

Rūpā·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The taṇhā for visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for smells in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

இந்த taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.

Rūpā·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The vitakka of visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of smells in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

இந்த vitakka எண்ணம்/எதிரொளி கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.

Rūpā·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

The vicāra of visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of smells in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. This is called, bhikkhus, the dukkhasamudaya ariyasacca.

இந்த vicāra ஒரு விஷயம் முடியும் முன்பே மற்றொரு விஷயத்திற்கு மாறுகி எண்ணம் கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.

Tiny Wisdom: The Pain of Anticipating Pain

Verse 296. Reflect On The Virtues Of The Buddha

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Buddha.

Explanation: Those disciples of the Buddha who are mindful
of the virtues of their Teacher day and night, arise wide awake and
in full control of their faculties.

Verse 297. Reflect On The Virtues Of The Dhamma

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Dhamma.

Explanation: Those disciples of the Buddha who are mindful
of the virtues of the Dhamma day and night, arise wide awake and in
full control of their faculties.

Verse 298. Reflect On The Virtues Of The Sangha

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Sangha.

Explanation: Those disciples of the Buddha who are mindful
of the virtues of the Sangha day and night, arise wide awake and in
full control of their faculties.

Verse 299. Reflect On The Real Nature of the Body

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the body.

Explanation: Those disciples of the Buddha who are mindful
of the real nature of the body day and night, arise wide awake and
in full control of their faculties.

Verse 300. Reflect On Harmlessness

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in harmlessness delight.

Explanation: Those disciples of the Buddha who take delight
in harmlessness day and night, arise wide awake and in full control
of their faculties.

Verse 301. The Mind That Takes Delight in Meditation

Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in meditation take delight.

Explanation: Those disciples of the Buddha
who take delight in meditation day and night, arise wide awake and in
full control of their faculties.

Dhammapada Verses 296 to 301
Darusakatikaputta Vatthu

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
niccam buddhagata sati.

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
niccam dhammagata sati.

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
niccam samghagata sati.

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
niccam kayagata sati.

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
ahimsaya rato mano.

Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
bhavanaya rato mano.

Verse 296: Fully alert and ever vigilant are Gotama Buddha’s disciples, who
by day and by night are always mindful of the qualities of the Buddha.

Verse 297: Fully alert and ever vigilant are Gotama Buddha’s disciples, who
by day and by night are always mindful of the qualities of the Dhamma.

Verse 298: Fully alert and ever vigilant are Gotama Buddha’s disciples, who
by day and by night are always mindful of the qualities of the Samgha.

Verse 299: Fully alert and ever vigilant are Gotama Buddha’s disciples, who
by day and by night are always mindful of the component parts of the body.

Verse 300: Fully alert and ever vigilant are Gotama Buddha’s disciples, whose
mind by day and by night always takes delight in being compassionate (lit.,
harmless).

Verse 301: Fully alert and ever vigilant are Gotama Buddha’s disciples, whose
mind by day and by night always takes delight in the cultivation (of good-will
towards all).

The Story of a Wood-Cutter’s Son

While residing at the Jetavana monastery, the Buddha uttered Verses (296) to
(301) of this book, with reference to the son of a wood-cutter.

Once in Rajagaha, a wood-cutter went into the woods with his son to cut some
firewood. On their return home in the evening, they stopped near a cemetery to
have their meal. They also took off the yoke from the two oxen to enable them to
graze nearby; but the two oxen went away without being noticed by them. As soon
as they discovered that the oxen were missing, the wood-cutter went to look for
them, leaving his son with the cart of firewood. The father entered the town,
looking for his oxen. When he returned to his son it was getting late and the
city-gate was closed. Therefore, the young boy had to spend the night alone
underneath his cart.

The wood-cutter’s son, though young, was always mindful and was in the habit
of contemplating the unique qualities of the Buddha. That night two ogres came
to frighten him and to harm him. When one of the ogres pulled at the leg of the
boy, he cried out, “I pay homage to the Buddha (Namo Buddhassa)”.
Hearing those words from the boy, the ogres got frightened and also felt that
they must look after the boy. So, one of them remained near the boy, guarding
him from all danger; the other went to the king’s palace and brought the
food-tray of King Bimbisara. The two ogres then fed the boy as if he were their
own son. At the palace, the ogre left a written message concerning the royal
food-tray; and this message was visible only to the king.

In the morning, the king’s men discovered that the royal food-tray was
missing and they were very upset and very much frightened. The king found the
message left by the ogre and directed his men where to look for it. The king’s
men found the royal food-tray among the firewood in the cart. They also found
the boy who was still sleeping underneath the cart. When questioned, the boy
answered that his parents came to feed him in the night and that he went to
sleep contentedly and without fear after taking his food. The boy knew only that
much and nothing more. The king sent for the parents of the boy, and took the
boy and his parents to the Buddha. The king, by that time, had heard that the
boy was always mindful of the unique qualities of the Buddha and also that he
had cried out “Namo Buddhassa”, when the ogre pulled at his leg in the
night.

The king asked the Buddha, “Is mindfulness of the unique qualities of
the Buddha, the only dhamma that gives one protection against evil and danger,
or is mindfulness of the unique qualities of the Dhamma equally potent and
powerful?” To him the Buddha replied, “O king, my disciple! There
are six things, mindfulness of which is a good protection against evil and
danger.”

Then the Buddha spoke in verse as follows:

Verse 296: Fully alert and ever vigilant are
Gotama Buddha’s disciples, who by day and by night are always mindful
of the qualities of the Buddha.

Verse 297: Fully alert and ever vigilant are
Gotama Buddha’s disciples, who by day and by night are always mindful
of the qualities of the Dhamma.

Verse 298: Fully alert and ever vigilant are
Gotama Buddha’s disciples, who by day and by night are always mindful
of the qualities of the Samgha.

Verse 299: Fully alert and ever vigilant are
Gotama Buddha’s disciples, who by day and by night are always mindful
of the component parts of the body.

Verse 300: Fully alert and ever vigilant are
Gotama Buddha’s disciples, whose mind by day and by night always takes
delight in being compassionate (lit., harmless).

Verse 301: Fully alert and ever vigilant are
Gotama Buddha’s disciples, whose mind by day and by night always takes
delight in the cultivation (of good-will towards all).

At the end of the discourse the boy and his parents attained Sotapatti
Fruition. Later they joined the Order and eventually they became arahats.

China
See also: List of Buddhist architecture in China

http://en.wikipedia.org/wiki/List_of_Buddhist_architecture_in_China

Anhui

• Huacheng Temple

http://en.wikipedia.org/wiki/Huacheng_Temple

History

Huacheng Temple is the first temple and also the leading temple in Mount Jiuhua. It is said in Long’an 5th year (401), Jin Dynasty, Indian monk, Huaidu, built a small Buddhist temple here. During Kaiyuan years of Tang Dynasty,
Tanhao monk was in charge and called it “Huacheng”. In Jianzhong 2nd
year (781), governor of Chizhou, Zhang Yan, got approval from central
government, and moved the old board “Huacheng” to this temple. In
Zhengyuan 10th year (794), Jin Qiaojue died at 99, and fellow monks regarded him as the incarnation of Ksitigarbha or Dizang. Ever since Huacheng Temple was dedicated to Dizang.

In late South Song Dynasty, the abbot was Guangzong, later called Guangchuan monk. In 1321 of Yuan Dynasty, the abbot was Zhenguan, later called Wuxiang monk. In Hongwu 24th year(1391) of Ming Dynasty, the abbots Zongling and Fajian expanded it to a Zen Buddhist temple. In Xuande 10th year(1435), Fuqing monk of Linggu Temple in Nanjing moved to Mount Jiuhua
to preside over Huacheng Temple due to his old age. He rebuilt Grand
Hall of the Great Sage, Cangjing, Zushi, Jingang, Tianwang and Jialan
Halls, and also expanded Eastern Halls. In Zhengtong years, the abbots
Daotai, and later Dugang, Fayan, Faguang expanded Foge, Fangzhang,
Langwu, Dizang Hall and Shijie, forming Western Halls. In Longqing 6th
year(1569), businessman Huang Longding of Anhui
donated to rebuild the temple. In Wanli 31st year(1603), the abbot
Liangyuan went to Beijing and the central government bestowed purple
garment on him.

In Kangxi 20 year (1681) of Qing Dynasty,
the governor of Chizhou, Yu Chenglong renovated the temple and built
“Juhua Pavilion”. The temple comprised Eastern and Western Palaces and
totaled 72 halls. Thus, Huacheng Temple became the leading temple in
Mount Jiuhua, called General Buddhist Temple. From Kangxi
42nd to 44th year (1703-1705), the emperor ordered his close servant to
come to Mount Jiuhua to worship the temple three times, making
donations and bestowing a board “Superior Place of Jiuhua”(九华圣境). In Qianlong 31st year(1766), it received another board written by the emperor, “Fragrant Grand Temple”(芬陀普教). However, in Xianfeng 7th year(1857), the temple was destroyed, and only Sutra Library was left. In Guangxu
16th year(1890), the abbot Lunfa and pilgrim Liu Hanfang and others
donated to rebuild four halls. In 1926, Shi Rongxu founded “Jiangnan
Mount Jiuhua Buddhist Academy” here.

The government of Qinyang County renovated the temple in 1955. But in
1968, all the Buddhist figures were destroyed. In 1981, the temple was
rebuilt, and Mount Jiuhua Historical and Cultural Museum was opened. The
preserved collection of more than 1,800 pieces was on exhibition. The
temple has a land area of 3,500 square meters. On 8 September 1981, the
government of Anhui
claimed Huacheng Temple as a key conserved location of historical
relics. In 1983, the state council honored Huacheng Temple as national
key Buddhist temple in Han area.

http://www.rtbot.net/Huacheng_Temple

http://www.chinahotel.com.cn/Attractions-2018.html#

Huacheng temple

Huacheng temple Pictures Gallery

Huacheng temple

Introduction:

Introduction:The Dongjin monk Beidu had else built a room as his hut, and the hut was rebuilt..

Tickets:Huacheng temple fee and the opening time:The particular opening time need to consult the m

Travel Tips:Tips:The highest peak of Jiuhua Mountain is Shiwang peak, it was 1342 meters high, it was no..

Huacheng temple Maps

Huacheng temple Pictures

Huacheng temple
Huacheng temple
Huacheng temple
Huacheng temple
Huacheng temple
THE LION IN BAD COMPANY

[68]

O

NE day a young Lion came suddenly upon a Wolf.
The Wolf was not able to get away, so he said to the Lion:
“Please, Great Lion, could you take me to your den,
and let me live with you and your mate? I will work for you all my days.”

This young Lion had been told by his father
and mother not to make friends with any Wolf.
But when this Wolf called him “Great Lion,” he said to himself:
“This Wolf is not bad. This Wolf is not like other Wolves.”
So he took the Wolf to the den where he lived with his father and mother.

Now this Lion’s father was a fine old Lion,
and he told his son that he did not like having this Wolf there.
But the young Lion thought he knew better than his father,
so the Wolf stayed in the den.

One day the Wolf wanted horse-flesh to eat,
so he said to the young Lion,
“Sir, there is nothing we have not eaten except horse-meat;
let us take a horse.”

[69] “But where are there horses?” asked the Lion.

“There are small ponies on the river bank,” said the Wolf.

So the young Lion went with the Wolf to the river bank
where the ponies were bathing. The Lion caught a small pony,
and throwing it on his back, he ran back to his den.

His father said: “My son, those ponies belong to the king.
Kings have many skilful archers. Lions do not live long
who eat ponies belonging to the king. Do not take another pony.”

But the young Lion liked the taste of horse-meat,
and he caught and killed pony after pony.

[70] Soon the king heard that a Lion was killing the ponies
when they went to bathe in the river. “Build a tank inside the town,”
said the king. “The lion will not get the ponies there.”
But the Lion killed the ponies as they bathed in the tank.

Then the king said the ponies must be kept in the stables.
But the Lion went over the wall, and killed the ponies in their stables.

At last the king called an archer, who shot like lightning.
“Do you think you can shoot this Lion?” the king asked
[71] him.
The archer said that he was sure he could. “Very well,” said the king,
“take your place in the tower on the wall, and shoot him.”
So the archer waited there in the tower.

By and by the Lion and the Wolf came to the wall.
The Wolf did not go over the wall but waited to see what would happen.
The Lion sprang over the wall. Very soon he caught
and killed a pony. Then the archer let fly an arrow.

The Lion roared, “I am shot.”

Then the Wolf said to himself: “The Lion has been shot,
and soon he will die. I will now go back to my old home in the woods.”
And so he did.

The Lion fell down dead.
A monk practices kung fu on the grounds of the ancient temple. (China Photos-Getty Images)
VOICE OF SARVAJAN
Petition challenging renaming of districts, parks filed in HC
Lucknow: The Allahabad
High Court on Tuesday sought a reply from the Uttar Pradesh government
on a writ petition challenging renaming of some districts, parks and
schemes by the current Samajwadi Party regime.

The order was passed by the Lucknow Bench of Justice Uma Nath Singh and
Justice Virendra Dixit on a petition filed by the Bahujan Samaj Party.

The court fixed September 10 as the next date of hearing.

On behalf of the petitioner, senior counsel Satish Chandra Mishra
submitted that majority of the names given by the BSP government to
districts, parks and schemes have been changed by SP regime which was
against the spirit of the law.

He submitted that the decision taken by the existing government should be cancelled and old names be restored.

On behalf of the state government, Advocate General Surya Prakash Gupta
requested time to reply following which the court granted two weeks time
to file the counter affidavit.

The state government had recently renamed Ramabai Nagar, Jyotiba Phule
Nagar, Mahamaya Nagar, Chattrapati Shahuji Maharaj Nagar, Bheem Nagar,
Prabuddha Nagar, Panchsheel Nagar and Kanshiram Nagar districts.

The government also changed the name of Chattrapati Shahuji Maharaj
Medical University and restored its old name King George Medical
University.

Rape cases on the rise in Uttar Pradesh

Two girls were gang-raped in the state in the last 24 hours.

The first incident took place in Gangoh area of Saharanpur district
where two youths abducted a 15-year-old girl in full public view on
Sunday evening. They kept her in a shop and repeatedly raped her. The
girl had gone to the market to buy some daily-use items.

The police said that the criminals belonged to Mohammad Gauri area of the district.

“She remained unconscious the whole night. Later on, her parents
traced her and brought her to the police station. Her medical
examination has confirmed rape.

The other incident took place in Mulayam Singh Yadav’s family
constituency Mainpuri on Sunday where a 20-year-old college going girl
was dragged by four youths in a Bolero SUV. They took her to a house,
tied her with a rope and repeatedly assaulted her sexually. Later on,
they left her.

The victim tried to end her life by jumping into a river but was saved by the local people.

These are not the only cases to have rocked the state. Earlier on
Thursday, a class 9 girl was gang-raped in the Dankawali village under
Deoband police station in Saharanpur district. The rapists also set her
on fire. She was admitted to hospital with 85 per cent burn injuries.

On Saturday, a 13-year-old girl in Tajganj area of Agra was gang-raped. The accused in both these cases are absconding.

On August 9, two doctors of a private nursing home in Meerut
allegedly raped a woman of Muzaffarnagar when she was admitted there for
treatment.

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08/13/12

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13 08 2012 Monday LESSON 675 FREE ONLINE eNālāndā Research and Practice UNIVERSITY
through
http://sarvajan.ambedkar.org

E2. Samudayasacca சமுதயசத்தியத்தை விளக்கிக்காட்டுதல்

Dhammapada Verses 294 and 295 Lakundaka Bhaddiya Vatthu-Verse 294. The Destroyer Who Reaches NibbanaVerse 295. The ‘Killer’ Who Goes Free

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>> Sutta Piṭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta

— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.

Note: infobubbles on all Pali words

Pāḷi

Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

English

Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

E2. Samudayasacca Niddesa

E2. Exposition of Samudayasacca

And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā. But this taṇhā,
bhikkhus, when arising, where does it arise, and when settling
[itself], where does it settle? In that in the world which seems
pleasant and agreeable, that is where taṇhā, when arising, arises, where when settling, it settles.

தமிழ்
E2. Samudayasacca சமுதயசத்தியத்தை விளக்கிக்காட்டுதல்

மற்றும் எது, பிக்குளே, dukkha-samudaya ariyasacca துக்கத்தின் மூலக்காரணமான மேதக்க மெய்ம்மை ? அது இந்த, மறுபிறப்பிற்கு வழிகாட்டும் அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, அத்துடன் இணைக்கப்பட்ட ஆர்வ வேட்கை மற்றும் இன்பம் நுகர்தல், இங்கும் அங்குமாக களிப்பூட்டு காண்டல், அதை வாக்காட: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā புலனுணர்வுக்கு ஆட்பட்ட சபல இச்சை, மறுமுறை தொடர்ந்து உயிர் வாழ அடக்க முடியாத ஆசை மற்றும் மறுமுறை தொடர்ந்து உயிர் வாழாதிருக்க அடக்க முடியாத ஆசை. ஆனால் இந்த taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, பிக்குளே, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது?  அங்கே இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிற , அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.

மற்றும் எது இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது? இந்த கண்கள் உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த காது உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த மூக்கு உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த நாக்கு உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த Kāya காயம் உடல் உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த Mana மனம் உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.

Verse 294. The Destroyer Who Reaches Nibbana

One’s mother and father having slain
and then two warrior kings,
a realm as well its treasurer,
one goes immune, a Brahmin True.

Explanation: The brahmin kills the mother - craving, kills
the father - egotism, self-cherishing: They represent the two views,
Eternalism and Nihilism, opposed to Buddhist thought. The subordinates
are clinging to life. And he destroys the defilements which cling
to life. Having destroyed all these, the brahmin (arahat) goes without
punishment.

Verse 295. The ‘Killer’ Who Goes Free

One’s mother and father having slain
and then two learned kings,
as well the fifth, a tiger fierce,
one goes immune, a Brahmin True.

Explanation: The brahmin (arahat) kills the mother - craving;
kills the father - egotism; kills the two learned kings. They represent
the two false views eternalism and nihilism. He kills the five tigers
(sensuality, hate, mental inertia, worry and skeptical doubt) that
obstruct the path. And, having done all these killings, the arahat
goes about unaffected.

Dhammapada Verses 294 and 295
Lakundaka Bhaddiya Vatthu

Mataram pitaram hantva
rajano dye ca khattiye
rattham sanucaram hantva
anigho yati¹ brahmano.

Mataram pitaram hantva
rajano dve ca sotthiye
veyagghapancamam²hantva
anigho yati brahmano.

Verse 294: Having killed mother (i.e., Craving), father (i.e., Conceit), and
the two kings (i.e., Eternity-belief and Annihilation-belief), and having
destroyed the kingdom (i.e., the sense bases and sense objects) together with
its revenue officer (i.e., attachment), the brahmana (i.e., the arahat) goes
free from dukkha.

Verse 295: Having killed mother, father, the two brahmin kings and having
destroyed the hindrances of which the fifth (i.e., doubt) is like a
tiger-infested journey, the brahmana (i.e., the arahat) goes free from dukkha.

1. anigho yati: goes unharmed, i.e., liberated from the round of rebirths
(samsara).

2. veyagghapancamam: veyaggha + pancamam, i.e., like a tiger + the fifth.
There are five hindrances, nivaranas. The reference here is to the fifth
hindrance, viz., doubt (vicikiccha).

The Story of Thera Bhaddiya, the Short One

While residing at the Jetavana monastery, the Buddha uttered Verses (294) and
(295) of this book, with reference to Thera Bhaddiya who was also known as
Lakundaka Bhaddiya because of his short stature.

On one occasion, some bhikkhus came to visit and pay homage to the Buddha at
the Jetavana monastery. While they were with the Buddha, Lakundaka Bhaddiya
happened to pass by not far from them. The Buddha called their attention to the
short thera and said to them, “Bhikkhus, look at that thera. He has
killed both his father and his mother, and having killed his parents he goes
about without any dukkha.” The bhikkhus could not understand the
statement made by the Buddha. So, they entreated the Buddha to make it clear to
them and the Buddha explained the meaning to them.

In the above statement, the Buddha was referring to an arahat, who had
eradicated craving, conceit, wrong beliefs, and attachment to sense bases and
sense objects. The Buddha had made the statement by means of metaphors. Thus,
the terms ‘mother’ and ‘father’ are used to indicate craving and conceit
respectively. The Eternity-belief (Sassataditthi) and Annihilation-belief
(Ucchedaditthi) are likened to two kings, attachment is likened to a revenue
officer and the sense bases and sense objects (the ajjhatta and bahiddha
ayatanas) are likened to a kingdom.

After explaining the meaning to them, the Buddha spoke in
verse as follows:

Verse 294: Having killed mother (i.e., Craving),
father (i.e., Conceit), and the two kings (i.e., Eternity-belief and
Annihilation-belief), and having destroyed the kingdom (i.e., the
sense bases and sense objects) together with its revenue officer
(i.e., attachment), the brahmana (i.e., the arahat) goes free from
dukkha.

Verse 295: Having killed mother, father, the two
brahmin kings and having destroyed the hindrances of which the fifth
(i.e., doubt) is like a tiger-infested journey, the brahmana (i.e.,
the arahat) goes free from dukkha.

At the end of the discourse the visiting bhikkhus attained arahatship.

Canada
British Columbia

Monastère Bouddhiste de Tam Bao Son, Canton d’Harrington, Laurentides, Québec
• International Buddhist Temple, Richmond

http://en.wikipedia.org/wiki/International_Buddhist_Temple

The International Buddhist Temple (also 觀音寺 in Chinese; Guan Yin Sì in pinyin; Guan Yin Temple) is located in Richmond, British Columbia, Canada. It is a Chinese Buddhist temple run by the International Buddhist Society.

While the Society officially practices Mahayana Buddhism, the temple is open to Theravada Buddhist affiliates and visitors, as well as visitors of all religious and cultural backgrounds.

History

In 1979, two Buddhists from Hong Kong
donated land and funds to the cause of building an authentic Chinese
Buddhist temple in North America. The International Buddhist Society was
established in 1981 for this cause by the Venerable Guan Cheng and five
other individuals. The International Buddhist Temple officially opened
to the public after two years, when its Main Hall was completed.

Thousands of people, including Richmond’s mayor and Member of Parliament, attended the inauguration ceremony in 1986.

International Buddhist Society

The International Buddhist Society is a non-profit organization and a
registered Canadian charity. It sponsors charitable programs both in
Canada and abroad. Some of the Society’s efforts include:

Donations to the Food Bank
Rescuing and releasing sealife and other creatures
Support for the poor and disadvantaged in rural China
Aid for students and the elderly

The Society also hosts free events for the community, such as
Senior’s Day celebrations with free vegetarian lunches for seniors at
the temple.

The Venerable Guan Cheng

The Venerable Guan Cheng has been the head of the Society and the
temple’s Abbot since 1999. A student of Buddhism for more than 40 years,
he was ordained in 1999 by the Venerable Master Xu Lang, at the Miao Fa Monastery in the US.

The abbot speaks Cantonese, English, and Mandarin, and has a B.A. and M.B.A. from the University of Toronto. He was one of two delegates for Canada at the First World Buddhist Forum in China. He travels widely to spread Buddhist teachings and perform charity work, and holds frequent lectures and classes.

He hosts a radio show on AM1320 (Overseas Chinese Voice) in Vancouver, and Metroshowbiz FM99.7 in Hong Kong. He is also a columnist for Hong Kong’s Buddhist Compassion Magazine.

The Venerable Guan Cheng has written and published: Happiness Originates from the Mind (2003), How to Attain Happiness by Appeasing One’s Mind (2004), Prajna-Paramita Hirdya Sutra Commentary (2006), and A Bouquet of Incense from the Heart (2006).

Architecture

The temple is the most authentic structure of traditional Chinese palatial style in North America.^{[citation needed]} Its design is based on the Forbidden City in Beijing, China. The International Buddhist Temple features golden tiles on its two-tiered roof, flared eaves, and two scholar’s courtyards. Beyond the main courtyard is the classical Chinese garden with lotus ponds, twin gazebos,
rock landscapes, and a stone bridge. One attraction is the flowing
Wisdom Fountain at the edge of the pond. Worshippers believe that water
from the Wisdom Fountain has cleansing properties and other benefits.
There is also the Siddhartha Gautama Pool, in which nine white dragons
spout water towards the sky. They represent the nine heavenly dragons
which bathed Prince Siddhartha Gautama as a newborn.

At the centre of the temple is the Main Gracious Hall. Beneath its
Northern imperial Chinese exterior of gold and red is a Western
structural frame of concrete and steel. It houses five great Buddha and Bodhisattva statues. The statue of Buddha Sakyamuni is the largest in North America.^{[citation needed]} The building contains a gift shop.

Entrance to the Main Gracious Hall

Across from the Main Hall in the Worshipping Square is the Seven Buddha Pavilion. Within it are the Four Heavenly Kings and the Avalokitesvara Buddha, or Guan-Yin, with a thousand hands and eyes.

There are also a Thousand Buddha Hall, Ksitigarbha
(Ancestral) Hall, and Meditation Hall, as well as many smaller shrines
on the grounds. As of 2007, the temple is still undergoing expansions.

Art

From 1986 to 1991, the Society held a monthly Chinese art exhibition, Karma of the Brush. All artists in the Greater Vancouver
area were welcome to share their works with the public. Out of this
arose the Seven Buddha Mural, painted by one of the artists and founders
of the exhibition, Fung Kai Mun. It took two years to complete, and is currently the largest Buddhist mural in the world.^{[citation needed]}

The wall facing the garden displays the Amitabha Buddha mural. It is engraved with the Buddha’s name as a reminder of the Mahayana goal of rebirth into the Amitabha Buddha’s Pure Land.

The Venerable Guan Cheng has an interest in gardening and landscape.
All of the flower arrangements around the temple, as well as the garden,
are designed by the abbot with both Chinese tradition and Buddhist
aesthetics in mind. There are also bonsai, and Buddhist idioms carved in stone.

The entrance of the International Buddhist Temple is inspired by Deer Park,
with its gentle slopes, trees, and artificial deer. Deer Park was where
the Buddha Sakyamuni gave his first sermons to his followers. There are
also several other Buddhist stories and historical events tied to the
place.

Programs and Services

Front of the Meditation Hall

The International Buddhist Society hosts English-language meditation
classes every Saturday beginning at 9 a.m. and the temple periodically
hosts retreats. Venerable Guan Cheng himself conducts lectures and
Dharma Talks regularly in English, Cantonese, and Mandarin. He discusses everything from practical applications of Buddhist wisdom to ancient scriptures in Sanskrit.

The abbot’s Dharma Talks are available on DVD and the IBS website[1], and electronic copies of his published books can be read online.

Visitors may honour the Buddhas and Bodhisattvas by making
contributions to the temple. Avalokitesvara, for example, is the
embodiment of Compassion, and helps individuals overcome troubles and
acquire health and happiness. General Guan represents loyalty and
righteousness. Contributions to him will bring protection from harm,
illness, and evil.

The temple offers guided tours for groups of 15 or more. The Sangha holds daily prayer sessions and special ceremonies in the Main Gracious Hall.

• Ling Yen Mountain Temple

http://en.wikipedia.org/wiki/Ling_Yen_Mountain_Temple

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (February 2011)

View of the center courtyard of the temple, looking eastward.

The Ling Yen Mountain Temple (Chinese: 靈巖山寺; pinyin: líng yán shān sì) in Richmond, British Columbia, Canada is a Buddhist monastery, designed by Pacific Rim Architecture in the Chinese palatial style and completed in 1996.^[1] The temple has about 10,000 members in Greater Vancouver and several dozen resident monastics.

Nova Scotia
• Gampo Abbey

http://en.wikipedia.org/wiki/Gampo_Abbey

avigation,
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Buddhism
Part of a series on

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Gampo Abbey is a Buddhist abbey located in Pleasant Bay, Nova Scotia.

It was founded by Chögyam Trungpa Rinpoche in 1984 as a centre of North American Buddhism in the Vajrayana tradition of the Karma Kagyu school of Tibetan Buddhism. The Abbey is associated with the Vajradhatu Buddhist Church of Canada and Shambhala International. Khenchen Thrangu Rinpoche now serves as abbot.

Gampo Abbey’s resident teacher is the well-known Buddhist nun and teacher Pema Chödrön. There are twelve monks and nuns at the abbey as of March 2009, a small number of whom are bhikṣus, with four more expected by May 2009.^[1] All are ordained in the Mulasarvastivadin lineages of vinaya, or in the case of the bhikṣuṇīs, a combination of the Mulasarvastivadin and Dharmaguptaka lineages.

On August 26, 2001, Nova Scotia’s first stupa was consecrated at Gampo Abbey. It is a Stupa of Enlightenment dedicated to world peace, and contains relics of the abbey’s founder Vidyadhara Chögyam Trungpa Rinpoche.

Ontario
• Mahamevnawa Buddhist Monastery (Theravada)

http://en.wikipedia.org/wiki/Mahamevnawa_Buddhist_Monastery

This article relies on references to primary sources or sources affiliated with the subject. Please add citations from reliable and independent sources. (May 2011)

Mahamevnawa Buddhist Monastery

Motto	The world that Buddha saw
Formation	14 August 1999
Type	Organization of Buddhist monasteries
Purpose/focus	Spiritual Development
Headquarters	Polgahawela, Sri Lanka
Location	Sri Lanka (35 branches); Toronto, CA; New Jersey, USA; Sydney, AU; London, UK; Offenbach, DE (List of Mahamevnawa Branches)
Region served	Worldwide
Membership	practicing Buddhists
Founder	Kiribathgoda Gnanananda Thero
Website	http://www.mahamevnawa.lk http://www.buddhavision.com

Mahamevnawa Buddhist Monastery is an organization of Buddhist monasteries, of Sri Lankan origin established to benefit the spiritual development of human beings using the teachings of the Gautama Buddha.^[1] Its main main monastery is in Polgahawela, Sri Lanka, and Sri Lanka is home to 35 branches of the organization. Overseas branches are in Canada,^[2] USA, Australia, UK ^[3] and Germany.^[4]

The founder and the chief Buddhist monk in charge of these monasteries is Venerable Kiribathgoda Gnanananda Thero,
who is engaged in spreading Buddhism to both local and international
communities, and in highlighting the aim of Buddhism: putting and end to
Dukkha (suffering) or attaining Nibbana.

Practicing Dhamma

Mahamevnawa monasteries promote teaching, discussion and practice of
Dhamma in unaltered form, and that the first step towards cession of
suffering is getting to know Buddha’s teaching. Mahamevnawa also
facilitates the practice of meditation, one of the key tools for
improving concentration and wisdom, through cultivating mindfulness (Sathi)
as a component of the path to Nibbāna. A key point that Mahmevnawa
highlights is that Dhamma not only says that life is suffering, but also
shows a proven path to cession of that suffering.

Spreading Dhamma

Both lay and clergy associated with Mahamevnawa adhere to this
whenever possible. The way of preaching and teaching Dhamma adopted by
the clergy at Mahamevnawa is what Buddha advocated.^{[citation needed]}

Mahamevnawa Sadaham Prakashana (Mahamevnawa Dhamma Publications) [1]

• Toronto Zen Centre

http://en.wikipedia.org/wiki/Toronto_Zen_Centre

Jump to: navigation,
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Toronto Zen Center

Information
Denomination	Sanbo Kyodan
Founded	1972
Founder(s)	Philip Kapleau
Abbot(s)	Sensei Taigen Henderson
Priest(s)	Sensei Sunyana Graef
Address	33 High Park Gardens, Toronto, Ontario M6R 1S8
Country	Canada
Website	http://www.torontozen.org
Portal:Buddhism

The Toronto Zen Center (or, Toronto Zen Center), is a Sanbo Kyodan Zen Buddhist practice center in Toronto, Ontario. It is modeled after the Rochester Zen Center. They offer introductory workshops in Zen Buddhism. The Toronto Zen Centre offers a couple of unique Buddhist course in Loving Kindness Meditation and periodically offers Mastering Breath Awareness or an MBA.

• Zen Centre of Ottawa

http://en.wikipedia.org/wiki/Zen_Centre_of_Ottawa

on,
search

The Zen Centre of Ottawa, where the community is based.

Coordinates: 45.4289°N 75.6818°W The White Wind Zen Community (WWZC) is a Sōtō Zen Buddhist association based at the Zen Centre of Ottawa (Honzan Dainen-ji) in Ottawa, Ontario, with branch centres in Wolfville, Nova Scotia and Harrow, England. The Community is led by the Venerable Anzan Hoshin roshi.
It consists of both a monastic order, the Northern Mountain Order, and a
large community of associate, general, and formal lay students.

The WWZC was founded in 1985 as the White Wind Zazenkai (Hakukaze Zazenkai),
named after the Hakukaze-ji monastery of Anzan Hoshin roshi’s teacher,
the late Ven. Yasuda Joshu Dainen Hakukaze. The association was renamed
“White Wind Zen Community” in 1989. While Anzan Hoshin roshi is still in
permanent residence at the Ottawa centre, he retired from public
teaching in 1991 and currently teaches only monastic and formal
students. Lay teaching is currently performed by his Dharma-successors,
the Ven. Shikai Zuiko osho and the Ven. Jinmyo Renge osho, and by
practice advisors trained by Anzan Hoshin roshi.

In addition to offering an intensive schedule of practice year-round, including sittings, sesshin
and outreach of a Western Zen centre, the WWZC provides a large number
of individual students outside of commuting distance of the monastery or
its branches with long-distance training. The long-distance training
program provides students practice interviews and daisan via e-mail, telephone, or letter, and grants students access to a library of over 2000 recorded dharma talks. The WWZC also publishes books and audio recordings through its publishing arm, Great Matter Publications.

Quebec
• Montreal Zen Center

http://en.wikipedia.org/wiki/Montreal_Zen_Center

Montreal Zen Center

Information
Denomination	Harada-Yasutani
Founded	1975
Abbot(s)	Albert Low
Address	824 Park Stanley, Montréal, Québec H2C 1A2
Country	Canada
Website	www.zenmontreal.ca/en/
Portal:Buddhism

Montreal Zen Center is a Sōtō/Rinzai Zen Buddhist sangha located in Montreal, Quebec, Canada in the Harada Tangen/Haku’un Yasutani line . The community offers for members only intensive Zen sesshin
retreats, of seven day, three day and two day duration. Introductory
workshops are given for the general public, with follow –up and training
programs for those wishing to become members. The Montreal Zen Centre
was initially established in Montreal in 1975 as an affiliate of the Rochester Zen Center. The Center moved to its current location in 1979. Since 1979 the teacher at the Montreal Zen Center has been Albert Low, who received full transmission from Philip Kapleau in 1986 and became a teacher in his own right. The Centre became fully autonomous in 1986 with Dr. Albert Low
as the teacher and director. The Montreal Zen Center currently has over
200 members. The members are directly involved in running the Center.

THE STOLEN PLOW

[65]

T one time there were two traders who were great friends.
One of them lived in a small village,
and one lived in a large town near-by.

One day the village trader took his plow
to the large town to have it mended.
Then he left it with the trader who lived there.
After some time the town trader sold the plow, and kept the money.

When the trader from the village came to get his plow
the town trader said, “The mice have eaten your plow.”

“That is strange! How could mice eat such a thing?”
said the village trader.

That afternoon when all the children went down
to the river to go swimming,
the village trader took the town trader’s little son
to the house of a friend saying,
“Please keep this little boy here until I come back for him.”

By and by the villager went back to the town trader’s house.

“Where is my son? He went away with you.
Why
didn’t
you bring him back?” asked the town trader.

[66] “I took him with me and left him on the bank of that river
while I went down into the water,” said the villager.
“While I was swimming about a big bird seized your son,
and flew up into the air with him.
I shouted, but I could not make the bird let go,” he said.

“That cannot be true,” cried the town trader.
“No bird could carry off a boy. I will go to the court,
and you will have to go there, and tell the judge.”

The villager said, “As you please”;
and they both went to the court. The town trader said to the judge:

“This fellow took my son with him to the river,
and when I asked where the boy was, he said
that a bird had carried him off.”

[Illustration]

“What have you to say?” said the judge to the village trader.

“I told the father that I took the boy with me,
and that a bird had carried him off,” said the village trader.

“But where in the world are there birds strong enough
to carry off boys?” said the judge.

“I have a question to ask you,” answered the village trader.
“If birds cannot carry off boys, can mice eat plows?”

“What do you mean by that?” asked the judge.

“I left my good plow with this man.
When I came for
[67] it he told me that the mice had eaten it.
If mice eat plows, then birds carry off boys;
but if mice cannot do this, neither can birds carry off boys.
This man says the mice ate my plow.”

The judge said to the town trader,
“Give back the plow to this man, and he will give your son back to you.”

And the two traders went out of the court,
and by night-time one had his son back again,
and the other had his plow.

http://www.referenceforbusiness.com/business-plans/Business-Plans-Volume-03/Indoor-Playground.html

Indoor Playground 304

VOICE OF SARVAJAN

Cartoons
Against Corruption

comments (0)

08/12/12

11 and 12 08 2012 Saturday and Sunday LESSON 674 FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு D.Bojjhaṅgas மீதான பிரிவு Dhammapada Verses 292 and 293 Bhaddiyanam bhikkhunam Vatthu - Verse 292. How Blemishes IncreaseVerse 293. Mindfulness Of Physical Reality ABOUT AWAKEN ONES WITH AWARENESS Cambodia Prasat Angkor Wat Angkor • Angkor Wat • Bayon • Krol Ko • Neak Pean • Preah Khan • Preah Palilay • Ta Prohm • Ta Som Wat Preah Keo Morokot Kampong Thom • Prasat Kuh Nokor Phnom Penh • Wat Botum • Wat Ounalom • Wat Phnom • Wat Preah Keo (Silver Pagoda) Pursat • Wat Bakan

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Posted by: site admin @ 9:43 am

11 and 12 08 2012 Saturday and Sunday LESSON 674 FREE ONLINE eNālāndā Research and Practice UNIVERSITY
through
http://sarvajan.ambedkar.org

Coordinates: 13°28′5″N 103°53′42″E

Dhammapada Verses 292 and 293 Bhaddiyanam bhikkhunam Vatthu - Verse 292. How Blemishes IncreaseVerse 293. Mindfulness Of Physical Reality

ABOUT AWAKEN ONES WITH AWARENESS Cambodia

Prasat Angkor Wat
Angkor
    •    Angkor Wat
    •    Bayon
    •    Krol Ko
    •    Neak Pean
    •    Preah Khan
    •    Preah Palilay
    •    Ta Prohm
    •    Ta Som

Wat Preah Keo Morokot
Kampong Thom
    •    Prasat Kuh Nokor
Phnom Penh
    •    Wat Botum
    •    Wat Ounalom
    •    Wat Phnom
    •    Wat Preah Keo (Silver Pagoda)
Pursat
    •    Wat Bakan

Verse 292. How Blemishes Increase

What should be done is left undone
and done is what should not be done,
ever the pollutions grow
of those ones proud and heedless.

Explanation: If people do what should not be done, and neglect
what should be done, the blemishes of those proud, slothful ones begin
to increase.

Verse 293. Mindfulness Of Physical Reality

But for who always practice well
bodily mindfulness,
do never what should not be done,
for mindful ones, the full-aware,
pollutions fade away.

Explanation: If one were to practice constantly on the mindfulness
of physical reality, maintaining steady attention on what has to be
done, they will shun what should not be done. The blemishes of those
mindful, alert will get eroded.

Dhammapada Verses 292 and 293
Bhaddiyanam bhikkhunam Vatthu

Yam hi kiccam apaviddham
akiccam pana kariyati
unnalanam pamattanam
tesam vaddhanti asava.

Yesanca susamaraddha
niccam kayagata sati
akiccam te na sevanti
kicce sataccakarino
satanam Sampajananam
attham gacchanti asava.

Verse 292: In those who leave undone what should indeed be done but do what
should not be done, who are conceited and unmindful, moral intoxicants increase.

Verse 293: In those who always make a good effort in meditating on the body,
who do not do what should not be done but always do what should be done, who are
also mindful and endowed with clear comprehension, moral intoxicants come to an
end.

The Story of the Baddiya Bhikkhus

While residing near the town of Baddiya, the Buddha uttered Verses (292) and
(293) of this book, with reference to some bhikkhus.

Once, some bhikkhus who were staying in Baddiya made some ornate slippers out
of some kinds of reeds and grasses. When the Buddha was told about this he said,
“Bhikkhus, you have entered the Buddhist Order for the sake of attaining
Arahatta Phala. Yet, you are now striving hard only in making slippers and
decorating them.”

Then the Buddha spoke in verse as follows:

Verse 292: In those who leave undone what should
indeed be done but do what should not be done, who are conceited and
unmindful, moral intoxicants increase.

Verse 293: In those who always make a good effort
in meditating on the body, who do not do what should not be done but
always do what should be done, who are also mindful and endowed with
clear comprehension, moral intoxicants come to an end.

At the end of the discourse, those bhikkhus attained arahatship.

Cambodia

Prasat Angkor Wat
Angkor
• Angkor Wat

http://en.wikipedia.org/wiki/Angkor_Wat

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Angkor Wat

Coordinates:	13°24′45″N 103°52′0″ECoordinates: 13°24′45″N 103°52′0″E
Name
Proper name:	Prasat Angkor Wat
Location
Country:	Cambodia
Location:	Angkor, Siem Reap Province
Architecture and culture
Primary deity:	Vishnu
Architectural styles:	Khmer, Dravidian
History
Date built: (Current structure)	12th century
Creator:	Suryavarman II

Angkor Wat (Khmer: អង្គរវត្ត) is the largest Hindu temple complex in the world. The temple was built by King Suryavarman II in the early 12th century in Yasodharapura (Khmer: យសោធរបុរៈ, present-day Angkor), the capital of the Khmer Empire, as his state temple and eventual mausoleum. Breaking from the Shaivism tradition of previous kings, Angkor Wat was instead dedicated to Vishnu.
As the best-preserved temple at the site, it is the only one to have
remained a significant religious centre since its foundation – first
Hindu, dedicated to the god Vishnu, then Buddhist. The temple is at the top of the high classical style of Khmer architecture. It has become a symbol of Cambodia,^[1] appearing on its national flag, and it is the country’s prime attraction for visitors.

Angkor Wat combines two basic plans of Khmer temple architecture: the temple mountain and the later galleried temple, based on early Dravidian Architecture, with key features such as the Jagati. It is designed to represent Mount Meru, home of the devas in Hindu mythology: within a moat
and an outer wall 3.6 kilometres (2.2 mi) long are three rectangular
galleries, each raised above the next. At the centre of the temple
stands a quincunx
of towers. Unlike most Angkorian temples, Angkor Wat is oriented to the
west; scholars are divided as to the significance of this. The temple
is admired for the grandeur and harmony of the architecture, its
extensive bas-reliefs, and for the numerous devatas adorning its walls.

The modern name, Angkor Wat, means “Temple City” or “City of Temples” in Khmer; Angkor, meaning “city” or “capital city”, is a vernacular form of the word nokor (នគរ), which comes from the Sanskrit word nagar (नगर).^[2] Wat is the Khmer word for “temple grounds”, derived from the Pali word “vatta” (वत्त).^[3] Prior to this time the temple was known as Preah Pisnulok (Vara Vishnuloka in Sanskrit), after the posthumous title of its founder.^[4]

This article contains Khmer text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Khmer script.

This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

1 History
2 Architecture
3 Angkor Wat today
4 References
5 External links
History

King Suryavarman II, the builder of Angkor Wat

Angkor Wat lies 5.5 kilometres (3.4 mi) north of the modern town of Siem Reap, and a short distance south and slightly east of the previous capital, which was centred at Baphuon.
It is in an area of Cambodia where there is an important group of
ancient structures. It is the southernmost of Angkor’s main sites.

The initial design and construction of the temple took place in the first half of the 12th century, during the reign of Suryavarman II (ruled 1113 – c. 1150). Dedicated to Vishnu, it was built as the king’s state temple and capital city. As neither the foundation stela
nor any contemporary inscriptions referring to the temple have been
found, its original name is unknown, but it may have been known as Vrah Vishnu-lok ( literally “Holy Vishnu’-Location’”, Old Khmer’ Cl. Sanskrit). after the presiding deity. Work seems to have ended shortly after the king’s death, leaving some of the bas-relief decoration unfinished.^[5] In 1177, approximately 27 years after the death of Suryavarman II, Angkor was sacked by the Chams, the traditional enemies of the Khmer. Thereafter the empire was restored by a new king, Jayavarman VII, who established a new capital and state temple (Angkor Thom and the Bayon respectively) a few kilometres to the north.

In the late 13th century, Angkor Wat gradually moved from Hindu to Theravada Buddhist
use, which continues to the present day. Angkor Wat is unusual among
the Angkor temples in that although it was somewhat neglected after the
16th century it was never completely abandoned, its preservation being
due in part to the fact that its moat also provided some protection from
encroachment by the jungle.^[6]

One of the first Western visitors to the temple was António da Madalena, a Portuguese
monk who visited in 1586 and said that it “is of such extraordinary
construction that it is not possible to describe it with a pen,
particularly since it is like no other building in the world. It has
towers and decoration and all the refinements which the human genius can
conceive of.”^[7] In the mid 19th century the temple was visited by the French naturalist and explorer, Henri Mouhot, who popularised the site in the West through the publication of travel notes, in which he wrote:

“One of these temples—a rival to that of Solomon, and erected by some ancient Michelangelo—might take an honourable place beside our most beautiful buildings. It is grander than anything left to us by Greece or Rome, and presents a sad contrast to the state of barbarism in which the nation is now plunged.”^[8]

Mouhot, like other early Western visitors, found it difficult to
believe that the Khmers could have built the temple, and mistakenly
dated it to around the same era as Rome. The true history of Angkor Wat
was pieced together only from stylistic and epigraphic
evidence accumulated during the subsequent clearing and restoration
work carried out across the whole Angkor site. There were no ordinary
dwellings or houses or other signs of settlement including cooking
utensils, weapons, or items of clothing usually found at ancient sites.
Instead there is the evidence of the monuments themselves.^[9]

Facade of Angkor Wat, a drawing by Henri Mouhot

French postcard about Angkor Wat in 1911

Angkor Wat required considerable restoration in the 20th century, mainly the removal of accumulated earth and vegetation.^[10] Work was interrupted by the civil war and Khmer Rouge
control of the country during the 1970s and 1980s, but relatively
little damage was done during this period other than the theft and
destruction of mostly post-Angkorian statues.^[11]

The temple is a powerful symbol of Cambodia, and is a source of great
national pride that has factored into Cambodia’s diplomatic relations
with France, the United States and its neighbour Thailand. A depiction
of Angkor Wat has been a part of Cambodian national flags since the introduction of the first version circa 1863.^[12]
From a larger historical and even transcultural perspective, however,
the temple of Angkor Wat did not became a symbol of national pride sui
generis but had been inscribed into a larger politico-cultural process
of French-colonial heritage production in which the original temple site
was presented in French colonial and universal exhibitions in Paris and
Marseille between 1889 and 1937.^[13]

The splendid artistic legacy of Angkor Wat and other Khmer monuments in the Angkor region led directly to France adopting Cambodia as a protectorate
on 11 August 1863 and invading Siam to take control of the ruins. This
quickly led to Cambodia reclaiming lands in the northwestern corner of
the country that had been under Siamese (Thai) control since 1351 AD
(Manich Jumsai 2001), or by some accounts, 1431 AD.^[14] Cambodia gained independence from France on 9 November 1953 and has controlled Angkor Wat since that time.

During the midst of the Vietnam War, Chief of State Norodom Sihanouk hosted Jacqueline Kennedy in Cambodia to fulfill her “lifelong dream of seeing Angkor Wat.”^[15]

In January 2003 riots erupted in Phnom Penh when a false rumour circulated that a Thai soap opera actress had claimed that Angkor Wat belonged to Thailand.^[16]

Architecture

Site and plan

General plan of Angkor Wat with central structure in the middle

Detailed plan of the central structure

Angkor Wat, located at 13°24′45″N 103°52′0″E, is a unique combination of the temple mountain, the standard design for the empire’s state temples, the later plan of concentric galleries, and influences from Orissa and the Chola of Tamil Nadu, India. The temple is a representation of Mount Meru, the home of the gods: the central quincunx of towers symbolises the five peaks of the mountain, and the walls and moat the surrounding mountain ranges and ocean.^[17]
Access to the upper areas of the temple was progressively more
exclusive, with the laity being admitted only to the lowest level.^[18]

Unlike most Khmer temples, Angkor Wat is oriented to the west rather than the east. This has led many (including Glaize and George Coedès) to conclude that Suryavarman intended it to serve as his funerary temple.^[19] Further evidence for this view is provided by the bas-reliefs, which proceed in a counter-clockwise direction—prasavya
in Hindu terminology—as this is the reverse of the normal order.
Rituals take place in reverse order during Brahminic funeral services.^[10] The archaeologist Charles Higham also describes a container which may have been a funerary jar which was recovered from the central tower.^[20] It has been nominated by some as the greatest expenditure of energy on the disposal of a corpse.^[21]
Freeman and Jacques, however, note that several other temples of Angkor
depart from the typical eastern orientation, and suggest that Angkor
Wat’s alignment was due to its dedication to Vishnu, who was associated
with the west.^[17]

A further interpretation of Angkor Wat has been proposed by Eleanor Mannikka.
Drawing on the temple’s alignment and dimensions, and on the content
and arrangement of the bas-reliefs, she argues that the structure
represents a claimed new era of peace under King Suryavarman II:
“as the measurements of solar and lunar time cycles were built into the
sacred space of Angkor Wat, this divine mandate to rule was anchored to
consecrated chambers and corridors meant to perpetuate the king’s power
and to honor and placate the deities manifest in the heavens above.”^[22]^[23] Mannikka’s suggestions have been received with a mixture of interest and scepticism in academic circles.^[20] She distances herself from the speculations of others, such as Graham Hancock, that Angkor Wat is part of a representation of the constellation Draco.^[24]

Style

Upper gallery at Angkor Wat

Angkor Wat is the prime example of the classical style of Khmer architecture—the Angkor Wat style—to which it has given its name. By the 12th century Khmer architects had become skilled and confident in the use of sandstone (rather than brick or laterite)
as the main building material. Most of the visible areas are of
sandstone blocks, while laterite was used for the outer wall and for
hidden structural parts. The binding agent used to join the blocks is
yet to be identified, although natural resins or slaked lime have been suggested.^[25]

Angkor Wat has drawn praise above all for the harmony of its design, which has been compared to the architecture of ancient Greece and Rome. According to Maurice Glaize,
a mid-20th-century conservator of Angkor, the temple “attains a classic
perfection by the restrained monumentality of its finely balanced
elements and the precise arrangement of its proportions. It is a work of
power, unity and style.”^[26]

Architecturally, the elements characteristic of the style include: the ogival, redented towers shaped like lotus buds; half-galleries
to broaden passageways; axial galleries connecting enclosures; and the
cruciform terraces which appear along the main axis of the temple.
Typical decorative elements are devatas (or apsaras), bas-reliefs, and on pediments
extensive garlands and narrative scenes. The statuary of Angkor Wat is
considered conservative, being more static and less graceful than
earlier work.^[27] Other elements of the design have been destroyed by looting and the passage of time, including gilded stucco on the towers, gilding on some figures on the bas-reliefs, and wooden ceiling panels and doors.^[28]

The Angkor Wat style was followed by that of the Bayon period, in which quality was often sacrificed to quantity.^[29] Other temples in the style are Banteay Samré, Thommanon, Chao Say Tevoda and the early temples of Preah Pithu at Angkor; outside Angkor, Beng Mealea and parts of Phanom Rung and Phimai.

Features

Aerial view of Angkor Wat

Outer enclosure

The outer wall, 1024 by 802 m and 4.5 m high, is surrounded by a 30 m
apron of open ground and a moat 190 m wide. Access to the temple is by
an earth bank to the east and a sandstone causeway to the west; the
latter, the main entrance, is a later addition, possibly replacing a
wooden bridge.^[30] There are gopuras at each of the cardinal points;
the western is by far the largest and has three ruined towers. Glaize
notes that this gopura both hides and echoes the form of the temple
proper.^[31] Under the southern tower is a statue of Vishnu, known as Ta Reach, which may originally have occupied the temple’s central shrine.^[30]
Galleries run between the towers and as far as two further entrances on
either side of the gopura often referred to as “elephant gates”, as
they are large enough to admit those animals. These galleries have
square pillars on the outer (west) side and a closed wall on the inner
(east) side. The ceiling between the pillars is decorated with lotus
rosettes; the west face of the wall with dancing figures; and the east
face of the wall with balustered windows, dancing male figures on
prancing animals, and devatas, including (south of the entrance) the only one in the temple to be showing her teeth.

The outer wall encloses a space of 820,000 square metres (203 acres),
which besides the temple proper was originally occupied by the city
and, to the north of the temple, the royal palace. Like all secular
buildings of Angkor, these were built of perishable materials rather
than of stone, so nothing remains of them except the outlines of some of
the streets.^[32] Most of the area is now covered by forest. A 350 m causeway connects the western gopura to the temple proper, with naga balustrades and six sets of steps leading down to the city on either side. Each side also features a library
with entrances at each cardinal point, in front of the third set of
stairs from the entrance, and a pond between the library and the temple
itself. The ponds are later additions to the design, as is the cruciform
terrace guarded by lions connecting the causeway to the central
structure.^[32]

Central structure

Miniature model of the central structure of Angkor Wat. In the
foreground the cruciform terrace which lies in front of the central
structure.

The temple stands on a terrace raised higher than the city. It is made of three rectangular galleries
rising to a central tower, each level higher than the last. Mannikka
interprets these galleries as being dedicated to the king, Brahma, the moon, and Vishnu.^[5] Each gallery has a gopura at each of the points, and the two inner galleries each have towers at their corners, forming a quincunx
with the central tower. Because the temple faces west, the features are
all set back towards the east, leaving more space to be filled in each
enclosure and gallery on the west side; for the same reason the
west-facing steps are shallower than those on the other sides.

The outer gallery measures 187 by 215 m, with pavilions rather than
towers at the corners. The gallery is open to the outside of the temple,
with columned half-galleries extending and buttressing the structure.
Connecting the outer gallery to the second enclosure on the west side is
a cruciform cloister called Preah Poan (the “Hall of a Thousand Gods”). Buddha
images were left in the cloister by pilgrims over the centuries,
although most have now been removed. This area has many inscriptions
relating the good deeds of pilgrims, most written in Khmer but others in Burmese and Japanese. The four small courtyards marked out by the cloister may originally have been filled with water.^[33] North and south of the cloister are libraries.

Beyond, the second and inner galleries are connected to each other
and to two flanking libraries by another cruciform terrace, again a
later addition. From the second level upwards, devatas
abound on the walls, singly or in groups of up to four. The
second-level enclosure is 100 by 115 m, and may originally have been
flooded to represent the ocean around Mount Meru.^[34]
Three sets of steps on each side lead up to the corner towers and
gopuras of the inner gallery. The very steep stairways represent the
difficulty of ascending to the kingdom of the gods.^[35] This inner gallery, called the Bakan,
is a 60 m square with axial galleries connecting each gopura with the
central shrine, and subsidiary shrines located below the corner towers.
The roofings of the galleries are decorated with the motif of the body
of a snake ending in the heads of lions or garudas. Carved lintels and pediments
decorate the entrances to the galleries and to the shrines. The tower
above the central shrine rises 43 m to a height of 65 m above the
ground; unlike those of previous temple mountains, the central tower is
raised above the surrounding four.^[36]
The shrine itself, originally occupied by a statue of Vishnu and open
on each side, was walled in when the temple was converted to Theravada Buddhism,
the new walls featuring standing Buddhas. In 1934, the conservator
George Trouvé excavated the pit beneath the central shrine: filled with
sand and water it had already been robbed of its treasure, but he did
find a sacred foundation deposit of gold leaf two metres above ground level.^[37]

Decoration

Devatas are characteristic of the Angkor Wat style.

The bas-relief of the Churning of the Sea of Milk shows Vishnu in the centre, his turtle Avatar Kurma below, asuras and devas to left and right, and apsaras and Indra above.

Integrated with the architecture of the building, and one of the
causes for its fame is Angkor Wat’s extensive decoration, which
predominantly takes the form of bas-relief
friezes. The inner walls of the outer gallery bear a series of
large-scale scenes mainly depicting episodes from the Hindu epics the Ramayana and the Mahabharata. Higham has called these, “the greatest known linear arrangement of stone carving”.^[38] From the north-west corner anti-clockwise, the western gallery shows the Battle of Lanka (from the Ramayana, in which Rama defeats Ravana) and the Battle of Kurukshetra (from the Mahabharata, showing the mutual annihilation of the Kaurava and Pandava clans). On the southern gallery follow the only historical scene, a procession of Suryavarman II, then the 32 hells and 37 heavens of Hindu mythology.

On the eastern gallery is one of the most celebrated scenes, the Churning of the Sea of Milk, showing 92^[39] asuras and 88 devas using the serpent Vasuki
to churn the sea under Vishnu’s direction (Mannikka counts only 91
asuras, and explains the asymmetrical numbers as representing the number
of days from the winter solstice to the spring equinox, and from the equinox to the summer solstice).^[40] It is followed by Vishnu defeating asuras (a 16th-century addition). The northern gallery shows Krishna’s victory over Bana (where according to Glaize, “The workmanship is at its worst”^[41])
and a battle between the Hindu gods and asuras. The north-west and
south-west corner pavilions both feature much smaller-scale scenes, some
unidentified but most from the Ramayana or the life of Krishna.

Construction techniques

The stones, as smooth as polished marble, were laid without mortar
with very tight joints that were sometimes hard to find. The blocks were
held together by mortise and tenon
joints in some cases, while in others they used dovetails and gravity.
The blocks were presumably put in place by a combination of elephants, coir
ropes, pulleys and bamboo scaffolding. Henri Mouhot noted that most of
the blocks had holes 2.5 cm in diameter and 3 cm deep, with more holes
on the larger blocks. Some scholars have suggested that these were used
to join them together with iron rods, but others claim they were used to
hold temporary pegs to help manoeuvre them into place.

The monument was made out of enormous amounts of sandstone, as much
as Khafre’s pyramid in Egypt (over 5 million tons). This sandstone had
to be transported from Mount Kulen, a quarry approximately 25 miles
(40 km) to the northeast. The stone was presumably transported by raft
along the Siem Reap river. This would have to have been done with care
to avoid overturning the rafts with such a large amount of weight. One
modern engineer estimated it would take 300 years to complete Angkor Wat
today.^[42]
Yet the monument was begun soon after Suryavarman came to the throne
and was finished shortly after his death, no more than 40 years.

Virtually all of its surfaces, columns, lintels even roofs are carved. There are miles of reliefs illustrating scenes from Indian literature
including unicorns, griffins, winged dragons pulling chariots as well
as warriors following an elephant-mounted leader and celestial dancing
girls with elaborate hair styles. The gallery wall alone is decorated
with almost 1,000 square metres of bas reliefs. Holes on some of the
Angkor walls indicate that they may have been decorated with bronze
sheets. These were highly prized in ancient times and were a prime
target for robbers. While excavating Khajuraho, Alex Evans, a stonemason
and sculptor, recreated a stone sculpture under 4 feet (1.2 m), this
took about 60 days to carve.^[43]
Roger Hopkins and Mark Lehner also conducted experiments to quarry
limestone which took 12 quarrymen 22 days to quarry about 400 tons of
stone.^[44]
The labour force to quarry, transport, carve and install so much
sandstone must have run into the thousands including many highly skilled
artisans. The skills required to carve these sculptures were developed
hundreds of years earlier, as demonstrated by some artifacts that have
been dated to the seventh century, before the Khmer came to power.^[21]^[42]…

Angkor Wat viewed from across the moat

Angkor Wat today

World Monuments Fund video on conservation of Angkor Wat

The Archaeological Survey of India carried out restoration work on the temple between 1986 and 1992.^[45]
Since the 1990s, Angkor Wat has seen continued conservation efforts and
a massive increase in tourism. The temple is part of the Angkor World Heritage Site, established in 1992, which has provided some funding and has encouraged the Cambodian government to protect the site.^[46] The German Apsara Conservation Project (GACP) is working to protect the devatas
and other bas-reliefs which decorate the temple from damage. The
organisation’s survey found that around 20% of the devatas were in very
poor condition, mainly because of natural erosion and deterioration of
the stone but in part also due to earlier restoration efforts.^[47]
Other work involves the repair of collapsed sections of the structure,
and prevention of further collapse: the west facade of the upper level,
for example, has been buttressed by scaffolding since 2002,^[48] while a Japanese team completed restoration of the north library of the outer enclosure in 2005.^[49] World Monuments Fund began work on the Churning of the Sea of Milk Gallery in 2008.

Angkor Wat has become a major tourist destination. In 2004 and 2005,
government figures suggest that, respectively, 561,000 and 677,000
foreign visitors arrived in Siem Reap province, approximately 50% of all
foreign tourists in Cambodia for both years.^[50] The site has been managed by the private SOKIMEX
group since 1990, which rented it from the Cambodian government. The
influx of tourists has so far caused relatively little damage, other
than some graffiti;
ropes and wooden steps have been introduced to protect the bas-reliefs
and floors, respectively. Tourism has also provided some additional
funds for maintenance—as of 2000 approximately 28% of ticket revenues
across the whole Angkor
site was spent on the temples—although most work is carried out by
foreign government-sponsored teams rather than by the Cambodian
authorities.^[51]

At the ASEAN Tourism Forum 2012, both parties have agreed Borobudur
and Angkor Wat to become sister sites and the provinces will become
sister provinces. Two Indonesian airlines are considering the
opportunity to open a direct flight from Yogyakarta, Indonesia to Siem Reap.^[52]

• Bayon

http://en.wikipedia.org/wiki/Bayon

For other uses, see Bayon (disambiguation).

Bayon

Bayon Location in Cambodia
Coordinates:	13°26′28″N 103°51′31″ECoordinates: 13°26′28″N 103°51′31″E
Name
Proper name:	Prasat Bayon
Location
Country:	Cambodia
Location:	Angkor Thom
Architecture and culture
Primary deity:	Buddha, Avalokiteshvara
Architectural styles:	Khmer
History
Date built: (Current structure)	end of 12th c. CE
Creator:	Jayavarman VII

This article contains Khmer text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Khmer script.

According to Angkor-scholar Maurice Glaize, the Bayon appears “as but a muddle of stones, a sort of moving chaos assaulting the sky.”^[1]

From the vantage point of the temple’s upper terrace, one is struck by “the serenity of the stone faces” occupying many towers.^[1]

The Bayon (Khmer: ប្រាសាទបាយ័ន, Prasat Bayon) is a well-known and richly decorated Khmer temple at Angkor in Cambodia. Built in the late 12th century or early 13th century as the official state temple of the Mahayana Buddhist King Jayavarman VII, the Bayon stands at the centre of Jayavarman’s capital, Angkor Thom. Following Jayavarman’s death, it was modified and augmented by later Hindu and Theravada Buddhist kings in accordance with their own religious preferences.

The Bayon’s most distinctive feature is the multitude of serene and
massive stone faces on the many towers which jut out from the upper
terrace and cluster around its central peak.^[2] The temple is known also for two impressive sets of bas-reliefs, which present an unusual combination of mythological, historical, and mundane scenes. The current main conservatory body, the Japanese Government team for the Safeguarding of Angkor (the JSA) has described the temple as “the most striking expression of the baroque style” of Khmer architecture, as contrasted with the classical style of Angkor Wat.^[3]

History

Buddhist symbolism in the foundation of the temple by King Jayavarman VII

According to scholars, King Jayavarman VII bears a strong resemblance to the face towers of the Bayon.

The Bayon was the last state temple to be built at Angkor, and the only Angkorian state temple to be built primarily as a Mahayana Buddhist shrine dedicated to the Buddha,
though a great number of minor and local deities were also encompassed
as representatives of the various districts and cities of the realm. It
was the centrepiece of Jayavarman VII’s massive program of monumental construction and public works, which was also responsible for the walls and nāga-bridges of Angkor Thom and the temples of Preah Khan, Ta Prohm and Banteay Kdei.

The similarity of the 216 gigantic faces on the temple’s towers to
other statues of the king has led many scholars to the conclusion that
the faces are representations of Jayavarman VII himself. Others have said that the faces belong to the bodhisattva of compassion called Avalokitesvara or Lokesvara.^[4] The two hypotheses need not be regarded as mutually exclusive. Angkor scholar George Coedès
has theorized that Jayavarman stood squarely in the tradition of the
Khmer monarchs in thinking of himself as a “devaraja” (god-king), the
salient difference being that while his predecessors were Hindus and
regarded themselves as consubstantial with Shiva and his symbol the lingam, Jayavarman as a Buddhist identified himself with the Buddha and the bodhisattva.^[5]

Alterations following the death of Jayavarman VII

Since the time of Jayavarman VII, the Bayon has suffered numerous additions and alterations at the hands of subsequent monarchs.^[1] During the reign of Jayavarman VIII in the mid-13th century, the Khmer empire reverted to Hinduism and its state temple was altered accordingly. In later centuries, Theravada Buddhism
became the dominant religion, leading to still further changes, before
the temple was eventually abandoned to the jungle. Current features
which were not part of the original plan include the terrace to the east
of the temple, the libraries, the square corners of the inner gallery, and parts of the upper terrace.

Modern restoration

In the first part of the 20th century, the École Française d’Extrême Orient took the lead in the conservation of the temple, restoring it in accordance with the technique of anastylosis.
Since 1995 the Japanese Government team for the Safeguarding of Angkor
(the JSA) has been the main conservatory body, and has held annual
symposia.

The site

The Bayon in plan, showing the main structure. The dimensions of the
upper terrace are only approximate, due to its irregular shape.

The temple is oriented towards the east, and so its buildings are set
back to the west inside enclosures elongated along the east-west axis.
Because the temple sits at the exact centre of Angkor Thom, roads lead to it directly from the gates at each of the city’s cardinal points. The temple itself has no wall or moats,
these being replaced by those of the city itself: the city-temple
arrangement, with an area of 9 square kilometres, is much larger than
that of Angkor Wat
to the south (2 km²). Within the temple itself, there are two galleried
enclosures (the third and second enclosures) and an upper terrace (the
first enclosure). All of these elements are crowded against each other
with little space between. Unlike Angkor Wat,
which impresses with the grand scale of its architecture and open
spaces, the Bayon “gives the impression of being compressed within a
frame which is too tight for it.”^[6]

The outer gallery: historical events and everyday life

The outer wall of the outer gallery features a series of bas-reliefs
depicting historical events and scenes from the everyday life of the
Angkorian Khmer. Though highly detailed and informative in themselves,
the bas-reliefs are not accompanied by any sort of epigraphic text, and
for that reason considerable uncertainty remains as to which historical
events are portrayed and how, if at all, the different reliefs are
related.^[7] From the east gopura clockwise, the subjects are:

A scene from the eastern gallery shows a Khmer army on the march.

A scene from the southern gallery depicts a naval battle; this section
shows Cham warriors in a boat and dead Khmer fighters in the water.

A market scene in the southern gallery shows the weighing of goods; the fish belong to a naval battle taking place above.

in the southern part of the eastern gallery a marching Khmer army (including some Chinese soldiers),^[8] with musicians, horsemen, and officers mounted on elephants, followed by wagons of provisions;

still in the eastern gallery, on the other side of the doorway
leading into the courtyard, another procession followed by domestic
scenes depicting Angkorian houses, some of the occupants of which appear
to be Chinese merchants;
in the southeast corner pavilion, an unfinished temple scene with towers, apsaras, and a lingam;
in the eastern part of the southern gallery, a naval battle on the Tonle Sap between Khmer and Cham forces,^[9]
underneath which are more scenes from civilian life depicting a market,
open-air cooking, hunters, and women tending to children and an
invalid;
still in the southern gallery, past the doorway leading to the
courtyard, a scene with boats and fisherman, including a Chinese junk,
below which is a depiction of a cockfight;
then some palace scenes with princesses, servants, people engaged in
conversations and games, wrestlers, and a wild boar fight; then a battle
scene with Cham warriors disembarking from boats and engaging Khmer
warriors whose bodies are protected by coiled ropes, followed by a scene
in which the Khmer dominate the combat, followed by a scene in which
the Khmer king celebrates a victory feast with his subjects;
in the western part of the southern gallery, a military procession
including both Khmers and Chams, elephants, war machines such as a large
crossbow and a catapult;
in the southern part of the western gallery, unfinished reliefs show
an army marching through the forest, then arguments and fighting
between groups of Khmers;^[10]
in the western gallery, past the doorway to the courtyard, a scene
depicting a melee between Khmer warriors, then a scene in which warriors
pursue others past a pool in which an enormous fish swallows a small
deer;^[11] then a royal procession, with the king standing on an elephant, preceded by the ark of the sacred flame;
in the western part of the northern gallery, again unfinished, a
scene of royal entertainment including athletes, jugglers and acrobats, a
procession of animals, ascetics sitting in a forest, and more battles
between Khmer and Cham forces;
in the northern gallery, past the doorway to the courtyard, a scene
in which the Khmer flee from Cham soldiers advancing in tight ranks;
in the northeast corner pavilion, another marching Khmer army;
in the eastern gallery, a land battle between Khmer and Cham forces,
both of which are supported by elephants: the Khmer appear to be
winning.

The outer gallery encloses a courtyard in which there are two
libraries (one on either side of the east entrance). Originally the
courtyard contained 16 chapels, but these were subsequently demolished
by the Hindu restorationist Jayavarman VIII.

The inner gallery: depictions of mythological events

The inner gallery is raised above ground level and has doubled
corners, with the original redented cross-shape later filled out to a
square. Its bas-reliefs, later additions of Jayavarman VIII, are in
stark contrast to those of the outer: rather than set-piece battles and
processions, the smaller canvases offered by the inner gallery are
decorated for the most part with scenes from Hindu mythology. Some of the figures depicted are Siva, Vishnu, and Brahma, the members of the trimurti or threefold godhead of Hinduism, Apsaras or celestial dancers, Ravana and Garuda.^[12]
There is however no certainty as to what some of the panels depict, or
as to their relationship with one another. One gallery just north of the
eastern gopura,
for example, shows two linked scenes which have been explained as the
freeing of a goddess from inside a mountain, or as an act of iconoclasm
by Cham invaders.^[13]
Another series of panels shows a king fighting a gigantic serpent with
his bare hands, then having his hands examined by women, and finally
lying ill in bed; these images have been connected with the legend of
the Leper King, who contracted leprosy from the venom of a serpent with
whom he had done battle.^[14] Less obscure are depictions of the construction of a Vishnuite temple (south of the western gopura) and the Churning of the Sea of Milk (north of the western gopura).

Very little space is left between the inner gallery (left) and the upper terrace (right)

The upper terrace: 200 faces of Lokesvara

The inner gallery is nearly filled by the upper terrace, raised one
level higher again. The lack of space between the inner gallery and the
upper terrace has led scholars to conclude that the upper terrace did
not figure in the original plan for the temple, but that it was added
shortly thereafter following a change in design. Originally, it is
believed, the Bayon had been designed as a single-level structure,
similar in that respect to the roughly contemporaneous foundations at Ta Prohm and Banteay Kdei.^[15]

The upper terrace is home to the famous “face towers” of the Bayon,
each of which supports two, three or (most commonly) four gigantic
smiling faces. In addition to the mass of the central tower, smaller
towers are located along the inner gallery (at the corners and
entrances), and on chapels on the upper terrace. “Wherever one wanders,”
writes Maurice Glaize, the faces of Lokesvara follow and dominate with their multiple presence.”^[16]

Efforts to read some significance into the numbers of towers and
faces have run up against the circumstance that these numbers have not
remained constant over time, as towers have been added through
construction and lost to attrition. At one point, the temple was host to
49 such towers; now only 37 remain.^[2] The number of faces is approximately 200, but since some are only partially preserved there can be no definitive count.

The central tower and sanctuary

Like the inner gallery, the central tower was originally cruciform
but was later filled out and made circular. It rises 43 metres above the
ground. At the time of the temple’s foundation, the principal religious
image was a statue of the Buddha, 3.6 m tall, located in the sanctuary
at the heart of the central tower. The statue depicted the Buddha
seated in meditation, shielded from the elements by the flared hood of
the serpent king Mucalinda. During the reign of Hindu restorationist monarch Jayavarman VIII,
the figure was removed from the sanctuary and smashed to pieces. After
being recovered in 1933 from the bottom of a well, it was pieced back
together, and is now on display in a small pavilion at Angkor.^[17]

Images of the Bayon

• Krol Ko

http://en.wikipedia.org/wiki/Krol_Ko

Krol Ko at Angkor, Cambodia, is a Buddhist temple built at the end of the 12th century under the rule of Jayavarman VII. It is north of Neak Pean.

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Kingdom of Cambodia

Preăh Réachéanachâk Kâmpŭchéa


Flag	Royal Arms

Motto:

Nation, Religion, King

Anthem:
Nokor Reach
Majestic Kingdom

Location of Cambodia (green)

in ASEAN (dark grey) — [Legend]

Capital
(and largest city) Phnom Penh
11°33′N 104°55′E

Official language(s) Khmer

Official script

Khmer script

Ethnic groups 90.0% Khmer
5.0% Vietnamese
1.0% Chinese
4.0% other

Demonym Khmer or Cambodian

Government

Unitary parliamentary constitutional monarchy

- King Norodom Sihamoni

- Prime Minister Hun Sen (CPP)

- Senate President Chea Sim (CPP)

- President of National Assembly Heng Samrin (CPP)

Legislature Parliament

- Upper house Senate

- Lower house National Assembly

Formation

- Funan Kingdom 68

- Chenla Kingdom 550

- Khmer Empire 802

- French Colonization 1863

- Independence from France November 9, 1953

- Monarchy Restored September 24, 1993

Area

- Total 181,035 km² (88th)
69,898 sq mi

- Water (%) 2.5

Population

- 2010 estimate 14,138,000^[1] (65th)

- 2008 census 13,388,910^[2]

- Density 81.8/km² (118th)
211.8/sq mi

GDP (PPP) 2012 estimate

- Total $36.010 billion^[3]

- Per capita $2,361^[3]

GDP (nominal) 2012 (est.) estimate

- Total $14.204 billion^[3]

- Per capita $931^[3]

Gini (2007) 43^[4] (medium)

HDI (2011) 0.523^[5] (medium) (139th)

Currency Riel (KHR)

Time zone (UTC+7)

Drives on the right

¹ The US Dollar is often used

This article contains Khmer text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Khmer script.

Cambodia (ⁱ/kæmˈboʊdiə/;^[6] Khmer: ព្រះរាជាណាចក្រកម្ពុជា, Kampuchea, IPA: [kɑmˈpuˈciə]), officially known as the Kingdom of Cambodia, is a country located in the southern portion of the Indochina Peninsula in Southeast Asia. With a total landmass of 181,035 square kilometres (69,898 sq mi), it is bordered by Thailand to the northwest, Laos to the northeast, Vietnam to the east, and the Gulf of Thailand to the southwest.

With a population of over 14.8 million, Cambodia is the 68th most populous country in the world. The official religion is Theravada Buddhism, which is practiced by approximately 95% of the Cambodian population. The country’s minority groups include Vietnamese, Chinese, Chams and 30 various hill tribes.^[7] The capital and largest city is Phnom Penh; the political, economic, and cultural center of Cambodia. The kingdom is a constitutional monarchy with Norodom Sihamoni, a monarch chosen by the Royal Throne Council, as head of state. The head of government is Hun Sen, who is currently the longest serving leader in South East Asia and has ruled Cambodia for over 25 years.

In 802 AD Jayavarman II declared himself king marking the beginning of the Khmer Empire
which flourished for over 600 years and allowing successive kings to
dominate much of Southeast Asia and accumulate immense power and wealth.
The Indianized kingdom built monumental temples such as Angkor Wat and facilitated the spread of first Hinduism, then Buddhism to much of Southeast Asia. After the fall of Angkor to Ayutthaya
in the 15th century, Cambodia was ruled as a vassal between its
neighbors until it was colonized by the French in the mid-19th century.
Cambodia gained independence in 1953.

The Vietnam War extended into Cambodia, giving rise to the Khmer Rouge, which took Phnom Penh in 1975. Cambodia reemerged several years later within a socialistic sphere of influence as the People’s Republic of Kampuchea
until 1993. After years of isolation, the war-ravaged nation was
reunited under the monarchy in 1993 and has seen rapid progress in the
economic and human resource areas while rebuilding from decades of civil war.
Cambodia has had one of the best economic records in Asia, with
economic growth averaging 6.0% for the last 10 years. Strong textiles,
agriculture, construction, garments, and tourism sectors led to foreign
investments and international trade.^[8]
In 2005, oil and natural gas deposits were found beneath Cambodia’s
territorial waters, and once commercial extraction begins in 2013, the
oil revenues could profoundly affect Cambodia’s economy.^[9]

Name

Main article: Name of Cambodia

The official name of the country in English is the “Kingdom of Cambodia”, translated from the Khmer “/preăh riəchiənaːchaʔ kampuciə/“, often shortened to just “Kampuchea” (Khmer: កម្ពុជា). Colloquially, Cambodians most often refer to their country as ស្រុកខ្មែរ (Khmer pronunciation: [srok kʰmae], Srok Khmer), meaning “The Land of the Khmers” or by using the slightly more formal form ប្រទេសកម្ពុជា (Khmer pronunciation: [prɑteːh kampuciə], Prateh Kampuchea),
literally “The Country of Cambodia”. The English form “Cambodia” is
derived from “Cambodge”, the French transcription of “Kampuchea”.

History

Main article: History of Cambodia

Pre-history

Main article: Early history of Cambodia

Glazed stoneware dating back to 12th century.

Khmer army going to war against the Cham, from a relief on the Bayon.

There is sparse evidence for a Pleistocene human occupation of present day Cambodia, which includes quartz and quartzite pebble tools found in terraces along the Mekong River, in Stung Treng and Kratié provinces, and in Kampot Province, although their dating is unreliable.^[10]

Some slight archaeological evidence shows communities of hunter-gatherers inhabited Cambodia during Holocene: the most ancient Cambodian archeological site is considered to be the cave of L’aang Spean, in Battambang Province, which belongs to the Hoabinhian period. Excavations in its lower layers produced a series of radiocarbon dates as of 6000 BC.^[10]^[11]

Upper layers in the same site gave evidence of transition to Neolithic, containing the earliest dated earthenware ceramics in Cambodia^[12]

Archeological records for the period between Holocene and Iron Age remain equally limited. Other prehistoric sites of somewhat uncertain date are Samrong Sen (not far from the ancient capital of Udong), where the first investigations began in 1877,^[13] and Phum Snay, in the northern province of Banteay Meanchey.^[14] Prehistoric artifacts are often found during mining activities in Ratanakiri.^[10]

The most curious prehistoric evidence in Cambodia however is the various “circular earthworks“, discovered in the red soils near Memot
and in the adjacent region of Vietnam in the latter 1950s. Their
function and age are still debated, but some of them possibly date from
2nd millennium BC at least.^[15]^[16]

A pivotal event in Cambodian prehistory was the slow penetration of
the first rice farmers from the north, which began in the late 3rd
millennium BC.^[17]

Iron was worked by about 500 BC, with supporting evidence coming from the Khorat Plateau, in modern day Thailand. In Cambodia, some Iron Age settlements were found beneath Baksei Chamkrong and other Angkorian temples while circular earthworks, were found beneath Lovea
a few kilometers north-west of Angkor. Burials, much richer than other
types of finds, testify to improvement of food availability and trade
(even on long distances: in the 4th century BC trade relations with
India were already opened) and the existence of a social structure and
labor organization.^[17]

Pre-Angkorian era and Angkorian era

Main articles: Kingdom of Funan, Chenla, and Khmer Empire

Angkor Wat

Faces of Bodhisattva Avalokiteshvara at Prasat Bayon

During the 3rd, 4th, and 5th centuries, the Indianized states of Funan and its successor, Chenla, coalesced in present-day Cambodia and southwestern Vietnam. For more than 2,000 years, Cambodia absorbed influences from India, passing them on to other Southeast Asian civilizations that are now Thailand and Laos.^[18]
Little else is known for certain of these polities, however Chinese
chronicles and tribute records do make mention of them. The chronicles
suggest that after Jayavarman I of Chenla died around 690, turmoil
ensued which resulted in division of the kingdom into Land Chenla and
Water Chenla which was loosely ruled by weak princes under the dominion
of Java.

The Khmer Empire grew out of these remnants of Chenla becoming firmly established in 802 when Jayavarman II (reigned c790-850) declared independence from Java and proclaimed himself a Devaraja. He and his followers instituted the cult of the God-king and began a series of conquests that formed an empire which flourished in the area from the 9th to the 15th centuries.^[19] Around the 13th century, monks from Sri Lanka introduced Theravada Buddhism to Southeast Asia.^[20] The religion spread and eventually displaced Hinduism and Mahayana Buddhism as the popular religion of Angkor.

The Khmer Empire was Southeast Asia’s largest empire during the 12th century. The empire’s center of power was Angkor,
where a series of capitals was constructed during the empire’s zenith.
In 2007 an international team of researchers using satellite photographs
and other modern techniques concluded that Angkor had been the largest
pre-industrial city in the world with an urban sprawl of 1,150 square
miles.^[21] The city, which could have supported a population of up to one million people^[22] and Angkor Wat,
the most well known and best-preserved religious temple at the site,
still serve as reminders of Cambodia’s past as a major regional power.
The empire, though in decline, remained a significant force in the
region until its fall in the 15th century.

Dark ages of Cambodia

Main article: Dark ages of Cambodia

The ancient city of Longvek

After a long series of wars with neighboring kingdoms, Angkor was sacked by the Ayutthaya Kingdom and abandoned in 1432 because of ecological failure and infrastructure breakdown.^[23]^[24]
This led to a period of economic, social, and cultural stagnation when
the kingdom’s internal affairs came increasingly under the control of
its neighbors. By this time, the Khmer penchant for monument building
had ceased. Older faiths such as Mahayana Buddhism and the Hindu cult of the god-king had been supplanted by Theravada Buddhism for good.

The court moved the capital to Longvek where the kingdom sought to regain its glory through maritime trade. Portuguese and Spanish travelers described the city as a place of flourishing wealth and foreign trade.
The attempt was short-lived however, as continued wars with Ayutthaya
and the Vietnamese resulted in the loss of more territory and Longvek
being conquered and destroyed by King Naresuan the Great of Ayutthaya in 1594. A new Khmer capital was established at Udong south of Longvek in 1618, but its monarchs could survive only by entering into what amounted to alternating vassal
relationships with the Siamese and Vietnamese for the next three
centuries with only a few short-lived periods of relative independence.

In the nineteenth century a renewed struggle between Siam and Vietnam
for control of Cambodia resulted in a period when Vietnamese officials
attempted to force the Khmers to adopt Vietnamese customs. This led to several rebellions against the Vietnamese and appeals to Thailand for assistance. The Siamese–Vietnamese War (1841–1845) ended with an agreement to place the country under joint suzerainty. This later led to the signing of a treaty for French Protection of Cambodia by King Norodom I.

French colonization

Map of French Indochina

In 1863, King Norodom, who had been installed by Thailand,^[25]
sought the protection of France from the Thai and Vietnamese after
tensions grew between them. In 1867 the Thai king signed a treaty with
France, renouncing suzerainty over Cambodia in exchange for the control of Battambang and Siem Reap
provinces which officially became part of Thailand. The provinces were
ceded back to Cambodia by a border treaty between France and Thailand in
1906.

Cambodia continued as a protectorate of France from 1863 to 1953, administered as part of the colony of French Indochina, though occupied by the Japanese empire from 1941 to 1945.^[26] Between 1874 and 1962, the total population increased from about 946,000 to 5.7 million.^[27]
After King Norodom’s death in 1904, France manipulated the choice of
king, and Sisowath, Norodom’s brother, was placed on the throne. The
throne became vacant in 1941 with the death of Monivong, Sisowath’s son,
and France passed over Monivong’s son, Monireth, feeling he was too
independently minded. Instead, Norodom Sihanouk, a maternal grand-son of king Sisowath was enthroned. The French thought young Sihanouk would be easy to control.^[26]
They were wrong, however, and under the reign of King Norodom Sihanouk,
Cambodia gained independence from France on November 9, 1953.^[26]

Independence and Vietnam War

Cambodia became a constitutional monarchy under King Norodom Sihanouk. When French Indochina was given independence, Cambodia lost hope of regaining control over the Mekong Delta as it was awarded to Vietnam. Formerly part of the Khmer Empire, the area had been controlled by the Vietnamese since 1698 with King Chey Chettha II granting Vietnamese permission to settle in the area decades before.^[28] This remains a diplomatic sticking point with over one million ethnic Khmers (the Khmer Krom)
still living in this region. The Khmer Rouge attempted invasions to
recover the territory which, in part, led to Vietnam’s invasion of
Cambodia and usurpation of the Khmer Rouge.

In 1955, Sihanouk abdicated in favor of his father in order to
participate in politics and was elected prime minister. Upon his
father’s death in 1960, Sihanouk again became head of state, taking the
title of prince. As the Vietnam War progressed, Sihanouk adopted an official policy of neutrality in the Cold War,
although he was widely considered to be sympathetic to the communist
cause. Sihanouk allowed the Vietnamese communists to use Cambodia as a
sanctuary and a supply route for their arms and other aid to their armed
forces fighting in South Vietnam. This policy was perceived as
humiliating by many Cambodians. In December 1967 Washington Post
journalist Stanley Karnow was told by Sihanouk that if the US wanted to
bomb the Vietnamese communist sanctuaries, he would not object, unless
Cambodians were killed.^[29] The same message was conveyed to US President Johnson’s emissary Chester Bowles in January 1968.^[30]
So the US had no real motivation to overthrow Sihanouk. However members
of the government and army, who resented Sihanouk’s ruling style as
well as his tilt away from the United States, did have such a
motivation. While visiting Beijing in 1970 Sihanouk was ousted by a military coup led by Prime Minister General Lon Nol and Prince Sisowath Sirik Matak.
There is no evidence of any US role in the coup. However once the coup
was completed the new regime, which immediately demanded that the
Vietnamese communists leave Cambodia, gained the political support of
the United States. The North Vietnamese and Viet Cong forces, desperate
to retain their sanctuaries and supply lines from North Vietnam,
immediately launched armed attacks on the new government. The king urged
his followers to help in overthrowing this government, hastening the
onset of civil war,^[31] Soon the Khmer Rouge
rebels began using him to gain support. However from 1970 until early
1972 the Cambodian conflict was largely one between the government and
army of Cambodia, and the armed forces of North Vietnam. As they gained
control of Cambodian territory the Vietnamese communists imposed a new
political infrastructure, which was eventually dominated by the
Cambodian communists we now refer to as the Khmer Rouge.^[32] So the Vietnamese communists played a vital role in the rise of the Khmer Rouge.

Norodom Sihanouk and Mao Tse-Tung in 1956

Between 1969 and 1973, Republic of Vietnam forces and U.S. forces bombed and briefly invaded Cambodia in an effort to disrupt the Viet Cong and Khmer Rouge.^[33] Some two million Cambodians were made refugees
by the war and by the terrorist policies of the Khmer Rouge, and fled
to Phnom Penh. Estimates of the number of Cambodians killed during the
bombing campaigns vary widely, as do views of the effects of the
bombing. The U.S. Seventh Air Force argued that the bombing prevented
the fall of Phnom Penh in 1973 by killing 16,000 of 25,500 Khmer Rouge
fighters besieging the city.^[34] However, journalist William Shawcross and Cambodia specialists Milton Osborne, David P. Chandler and Ben Kiernan argued that the bombing drove peasants to join the Khmer Rouge.^[35]
Cambodia specialist Craig Etcheson argued that the Khmer Rouge “would
have won anyway”, even without U.S. intervention driving recruitment.^[36] American diplomat Timothy M. Carney argued that the five reasons why Pol Pot won the war were: support from Sihanouk,
massive supplies of military aid from North Vietnam, government
corruption, the U.S. cut-off in air support after Watergate, and the
determination of the Cambodian Communists. Not one of them in his
opinion was the U.S. bombing.^[37]

Khmer Republic (1970-1975)

This section requires expansion. (July 2012)

Khmer Rouge regime

Main articles: Democratic Kampuchea and Khmer Rouge

As the Vietnam War ended, a draft USAID
report observed that the country faced famine in 1975, with 75% of its
draft animals destroyed, and that rice planting for the next harvest
would have to be done “by the hard labour of seriously malnourished
people”. The report predicted that

“Without large-scale external food and equipment assistance there
will be widespread starvation between now and next February … Slave
labour and starvation rations for half the nation’s people (probably
heaviest among those who supported the republic) will be a cruel
necessity for this year, and general deprivation and suffering will
stretch over the next two or three years before Cambodia can get back to
rice self-sufficiency”.^[38]

Flag of the Khmer Rouge and Democratic Kampuchea

The Khmer Rouge reached Phnom Penh and took power in 1975. The regime, led by Pol Pot, changed the official name of the country to Democratic Kampuchea.
The regime modelled itself on Maoist China during the Great Leap
Forward. The regime immediately evacuated the cities and sent the entire
population on forced marches to rural work projects. They attempted to
rebuild the country’s agriculture on the model of the 11th century,
discarded Western medicine, and destroyed temples, libraries, and
anything considered Western. At least a million Cambodians, out of a
total population of 8 million, died from executions, overwork,
starvation and disease.^[39]

Estimates as to how many people were killed by the Khmer Rouge regime
range from approximately one to three million; the most commonly cited
figure is two million (about one-third of the population).^[40]^[41] This era gave rise to the term Killing Fields, and the prison Tuol Sleng
became notorious for its history of mass killing. Hundreds of thousands
fled across the border into neighbouring Thailand. The regime
disproportionately targeted ethnic minority groups. The Cham Muslims suffered serious purges with as much as half of their population exterminated.^[42]

In the late 1960s, an estimated 425,000 ethnic Chinese
lived in Cambodia, but by 1984, due to Khmer Rouge killings and to
emigration, only about 61,400 Chinese remained in the country.^[43] Forced repatriation in 1970 and deaths during the Khmer Rouge era reduced the Vietnamese population in Cambodia from between 250,000 and 300,000 in 1969 to a reported 56,000 in 1984.^[27]
However most of the victims of the Khmer Rouge regime were not ethnic
minorities but ethnic Khmer. Professionals, such as doctors, lawyers and
teachers, were also targeted. According to Robert D. Kaplan, “eyeglasses were as deadly as the yellow star” as they were seen as a sign of intellectualism.^[39]

Vietnamese occupation and transition

Main article: Modern Cambodia

Choeung Ek

In November 1978, Vietnamese troops invaded Cambodia in response to border raids by the Khmer Rouge.^[44] The People’s Republic of Kampuchea (PRK), a Pro-Soviet
state led by the Kampuchean People’s Revolutionary Party, a party
created by the Vietnamese in 1951, and led by a group of Khmer Rouge who
had fled Cambodia to avoid being purged by Pol Pot and Ta Mok, was
established.^[45]
It was fully beholden to the occupying Vietnamese army and under
direction of the Vietnamese ambassador to Phnom Penh. Its arms came from
Vietnam and the Soviet Union. In opposition to the newly-created state,
a government-in-exile referred to as the Coalition Government of Democratic Kampuchea (CGDK) was formed in 1981 from three factions. This consisted of the Khmer Rouge, a royalist faction led by Sihanouk, and the Khmer People’s National Liberation Front.
Its credentials were recognized by the United Nations. The Khmer Rouge
representative to the UN, Thiounn Prasith, was retained, but he had to
work in consultation with representatives of the noncommunist Cambodian
parties.^[46]^[47]

Throughout the 1980s the CGDK, supplied by China, Thailand, the United States^[48] and the United Kingdom^[49]^[50]
controlled parts of the country and attacked some of the territory not
under their dominance. The refusal of Vietnam to withdraw from Cambodia
led to economic sanctions^[51] by the U.S. and its allies, made reconstruction virtually impossible and left the country deeply impoverished.

Peace efforts began in Paris in 1989 under the State of Cambodia,
culminating two years later in October 1991 in a comprehensive peace
settlement. The UN was given a mandate to enforce a ceasefire and deal
with refugees and disarmament known as the United Nations Transitional Authority in Cambodia (UNTAC).^[52]

In 1993, Norodom Sihanouk was restored as King of Cambodia,
but all power was in the hands of the government established after the
UNTAC sponsored elections. The stability established following the
conflict was shaken in 1997 by a coup d’état led by the co-Prime
Minister Hun Sen against the noncommunist parties in the government.^[53]
Many of the noncommunist politicians were murdered by Hun Sen’s forces.
In recent years, reconstruction efforts have progressed and led to some
political stability through political repression of a multiparty democracy under a constitutional monarchy.^[54] In July 2010 Kang Kek Iew was the first Khmer Rouge member found guilty of war crimes and crimes against humanity in his role as the former commandant of the S21 extermination camp. He was sentenced to life in prison.^[55]^[56] However Hun Sen has opposed any extensive trials of former Khmer Rouge mass murderers.^[57]
He says that this is because he wishes to avoid political instability.
However it is more likely because of the prevalence of former Khmer
Rouge at the highest levels of Cambodia’s national and local government
structures.^{[citation needed]}

Politics

Main articles: Politics of Cambodia and List of political parties in Cambodia

Government

King Norodom Sihamoni

National politics in Cambodia take place within the framework of the nation’s constitution of 1993. The government is a constitutional monarchy operated as a parliamentary representative democracy. The Prime Minister of Cambodia, an office held by Hun Sen since 1985, is the head of government, while the King of Cambodia (currently Norodom Sihamoni) is the head of state. The prime minister is appointed by the king, on the advice and with the approval of the National Assembly

The prime minister and the ministerial appointees exercise executive power while legislative powers are shared by the executive and the bicameral Parliament of Cambodia, which consists of a lower house, the National Assembly or Radhsphea and an upper house, the Senate or Sénat. Members of the 123-seat Assembly are elected through a system of proportional representation
and serve for a maximum term of five years. The Senate has 58 seats,
two of which are appointed by the king and two others by the National
Assembly, and the rest elected by the commune councillors from 24 provinces of Cambodia. Senators serve five year terms.

On October 14, 2004, King Norodom Sihamoni
was selected by a special nine-member throne council, part of a
selection process that was quickly put in place after the abdication of
King Norodom Sihanouk a week prior. Sihamoni’s selection was endorsed by Prime Minister Hun Sen and National Assembly Speaker Prince Norodom Ranariddh
(the king’s half brother and current chief advisor), both members of
the throne council. He was enthroned in Phnom Penh on October 29, 2004.

The Cambodian People’s Party
(CPP) is the major ruling party in Cambodia. The CPP controls the lower
and upper chambers of parliament, with 73 seats in the National
Assembly and 43 seats in the Senate. The opposition Sam Rainsy Party is the second largest party in Cambodia with 26 seats in the National Assembly and 2 in the Senate.

Prime Minister Hun Sen.

Hun Sen and his government have seen much controversy. Hun Sen was a
former Khmer Rouge commander who was originally installed by the
Vietnamese and, after the Vietnamese left the country, maintains his strong man position by violence and oppression when deemed necessary.^[58] In 1997, fearing the growing power of his co-Prime Minister, Prince Norodom Ranariddh, Hun launched a coup,
using the army to purge Ranariddh and his supporters. Ranariddh was
ousted and fled to Paris while other opponents of Hun Sen were arrested,
tortured and some summarily executed.^[59]^[58]

In addition to political oppression, the Cambodian government has
been accused of corruption in the sale of vast areas of land to foreign
investors resulting in the eviction of thousands of villagers^[60] as well as taking bribes in exchange for grants to exploit Cambodia’s oil wealth and mineral resources.^[61] Cambodia is consistently listed as one of the most corrupt governments in the world.^[62]^[63]^[64]

Military

Main article: Royal Cambodian Armed Forces

Royal Cambodian Navy officers observe flight quarters during the Cambodia-US Maritime Exercise 2011.

The Royal Cambodian Army, Royal Cambodian Navy, Royal Cambodian Air Force and Royal Gendarmerie collectively form the Royal Cambodian Armed Forces, under the command of the Ministry of National Defense, presided over by the Prime Minister of Cambodia.
His Majesty King Norodom Sihamoni is the Supreme Commander of the Royal
Cambodian Armed Forces (RCAF), and the country’s Prime Minister Hun Sen
effectively holds the position of commander-in-chief.

The introduction of a revised command structure early in 2000 was a
key prelude to the reorganization of the Cambodian military. This saw
the defence ministry form three subordinate general departments
responsible for logistics and finance, materials and technical services,
and defence services under the High Command Headquarters (HCHQ).

The minister of National Defense is General Tea Banh. Banh has served as defense minister since 1979. The Secretaries of State for Defense are Chay Saing Yun
and Por Bun Sreu. The new Commander-in-Chief of the RCAF and was
replaced by his deputy General Pol Saroeun, who is a long time loyalist
of Prime Minister Hun Sen. The Army Commander is General Meas Sophea and the Army Chief of Staff is Chea Saran.

In 2010, the Royal Cambodian Armed Forces comprised about 210,000
personnel. Total Cambodian military spending stands at 3% of national
GDP. The Royal Gendarmerie of Cambodia total more than 7,000 personnel.
Its civil duties include providing security and public peace, to
investigate and prevent organized crime, terrorism and other violent
groups; to protect state and private property; to help and assist
civilians and other emergency forces in a case of emergency, natural
disaster, civil unrest and armed conflicts.

Foreign relations

Main article: Foreign relations of Cambodia

Ambassador Thay Vanna presents his credentials to Russian President Dmitry Medvedev on October 18, 2010.

Foreign Minister Hor Nam Hong meets with U.S. Secretary of State Hillary Clinton in New York City in 2009.

The foreign relations of Cambodia are handled by the Ministry of Foreign Affairs under H.E. Hor Namhong.

Cambodia is a member of the United Nations, the World Bank and the International Monetary Fund. It is a member of the Asian Development Bank (ADB), ASEAN, and joined the WTO on October 13, 2004. In 2005 Cambodia attended the inaugural East Asia Summit in Malaysia. On November 23, 2009, Cambodia reinstated its membership to the International Atomic Energy Agency (IAEA).^[65] Cambodia first became a member of IAEA on February 6, 1958 but withdrew its membership on March 26, 2003.^[66] Cambodia has established diplomatic relations with numerous countries; the government reports twenty embassies in the country^[67]
including many of its Asian neighbours and those of important players
during the Paris peace negotiations, including the US, Australia,
Canada, China, the European Union (EU), Japan, and Russia.^[68] As a result of its international relations, various charitable organizations have assisted with social, economic, and civil infrastructure needs.

In recent years, bilateral relations between the United States and
Cambodia have strengthened. The U.S. supports efforts in Cambodia to
combat terrorism, build democratic institutions, promote human rights,
foster economic development, eliminate corruption, achieve the fullest
possible accounting for Americans missing from the Vietnam War-era,
and to bring to justice those most responsible for serious violations
of international humanitarian law committed under the Khmer Rouge
regime. China’s geopolitical interest in Cambodia changed significantly
with the end of the Cold War. It retains considerable influence,
including close links with former King Norodom Sihanouk,
senior members of Cambodian Government, and the ethnic Chinese
community in Cambodia. There are regular high level exchanges between
the two countries. Japan has been a vital contributor to Cambodia’s
rehabilitation and reconstruction since the high-profile UN Transitional Authority (UNTAC)
mission and elections in 1993. Japan provided some US$1.2 billion in
total overseas development assistance (ODA) during the period since 1992
and remains Cambodia’s top donor country.

While the violent ruptures of the 1970s and 80s have passed, several border disputes
between Cambodia and its neighbors persist. There are disagreements
over some offshore islands and sections of the boundary with Vietnam and
undefined maritime boundaries and border areas with Thailand. Both Cambodian and Thai troops have clashed over land immediately adjacent to the Preah Vihear temple, leading to a deterioration in relations. The International Court of Justice
in 1962 awarded the temple to Cambodia but was unclear regarding some
of the surrounding land. Both countries blamed the other for firing
first and denied entering the other’s territory.

International rankings

Organization	Survey	Ranking	Score
Transparency International	Corruption Perceptions Index(2012)	164 Out of 184	89.13%
United Nations Development Programme	Human Development Index(2012)	139 Out of 184	75.5%
World Gold Council	Gold reserve(2010)	65 Out of 110	60%
Reporters Without Borders	Worldwide Press Freedom Index(2012)	117 out of 179	65.3%
Heritage Foundation	Indices of Economic Freedom(2012)	102 Out of 179	57%
Global Competitiveness Report	World Economic Forum(2012)	97 out of 142	68.3%
Global Peace Index	Institute for Economics and Peace(2012)	108 out of 142	68.3%
United Nations	Education Index(2012)	132 out of 179	73.7%

Geography

Main article: Geography of Cambodia

Phnom Dângrêk in Northern Cambodia

Cambodia has an area of 181,035 square kilometers (69,898 sq mi) and lies entirely within the tropics, between latitudes 10° and 15°N, and longitudes 102° and 108°E. It borders Thailand to the north and west, Laos to the northeast, and Vietnam to the east and southeast. It has a 443-kilometer (275 mi) coastline along the Gulf of Thailand.

Cambodia’s landscape is characterized by a low-lying central plain
that is surrounded by uplands and low mountains and includes the Tonle Sap (Great Lake) and the upper reaches of the Mekong River
delta. Extending outward from this central region are transitional
plains, thinly forested and rising to elevations of about 650 feet (200
meters) above sea level. To the north the Cambodian plain abuts a
sandstone escarpment, which forms a southward-facing cliff stretching
more than 200 miles (320 km) from west to east and rising abruptly above
the plain to heights of 600 to 1,800 feet (180 to 550 meters). This
escarpment marks the southern limit of the Dângrêk Mountains.

Flowing south through the country’s eastern regions is the Mekong
River. East of the Mekong the transitional plains gradually merge with
the eastern highlands, a region of forested mountains and high plateaus
that extend into Laos and Vietnam. In southwestern Cambodia two distinct
upland blocks, the Krâvanh Mountains and the Dâmrei Mountains, form another highland region that covers much of the land area between the Tonle Sap and the Gulf of Thailand. In this remote and largely uninhabited area, Phnom Aural,
Cambodia’s highest peak, rises to an elevation of 5,949 feet (1,813
meters). The southern coastal region adjoining the Gulf of Thailand is a
narrow lowland strip, heavily wooded and sparsely populated, which is
isolated from the central plain by the southwestern highlands.

The most distinctive geographical feature is the inundations of the
Tonle Sap (Great Lake), measuring about 2,590 square kilometers
(1,000 sq mi) during the dry season and expanding to about 24,605 square
kilometers (9,500 sq mi) during the rainy season. This densely
populated plain, which is devoted to wet rice cultivation, is the
heartland of Cambodia. Much of this area has been designated as a biosphere reserve.

Climate

Main article: Climate of Cambodia

Sun Bear

Cambodia’s climate, like that of the rest of Southeast Asia, is dominated by monsoons, which are known as tropical wet and dry because of the distinctly marked seasonal differences.

Cambodia has a temperature range from 21 to 35 °C (69.8 to 95 °F) and
experiences tropical monsoons. Southwest monsoons blow inland bringing
moisture-laden winds from the Gulf of Thailand
and Indian Ocean from May to October. The northeast monsoon ushers in
the dry season, which lasts from November to March. The country
experiences the heaviest precipitation from September to October with
the driest period occurring from January to February.

Cambodia has two distinct seasons. The rainy season, which runs from May to October, can see temperatures drop to 22 °C (71.6 °F) and is generally accompanied with high humidity. The dry season lasts from November to April when temperatures can rise up to 40 °C (104 °F) around April. Disastrous flooding occurred in 2001 and again in 2002, with some degree of flooding almost every year.

Wildlife

Main article: Wildlife of Cambodia

Sarus Crane

Cambodia has a wide variety of plants and animals. There are 212 mammal species, 536 bird species, 240 reptile
species, 850 freshwater fish species (Tonle Sap Lake area), and 435
marine fish species. Much of this biodiversity is contained around the
Tonle Sap Lake and the surrounding biosphere.^[69] The Tonle Sap Biosphere Reserve is a unique ecological phenomenon surrounding the Tonle Sap. It encompasses the lake and nine provinces: Kampong Thom, Siem Reap, Battambang, Pursat, Kampong Chhnang, Banteay Meanchey, Pailin, Oddar Meanchey and Preah Vihear. In 1997, it was successfully nominated as a UNESCO Biosphere Reserve.^[70] Other key habitats include the dry forest of Mondolkiri and Ratanakiri provinces and the Cardamom Mountains ecosystem, including Bokor National Park, Botum-Sakor National Park, and the Phnom Aural and Phnom Samkos wildlife sanctuaries.

The rate of deforestation in Cambodia
is one of the highest in the world. Cambodia’s primary rainforest cover
fell from over 70% in 1969 to just 3.1% in 2007. In total, Cambodia
lost 25,000 square kilometres (9,700 sq mi) of forest between 1990 and
2005—3,340 km² (1,290 sq mi) of which was primary forest. Since 2007, less than 3,220 km² (1,243 sq mi) of primary forest remain with the result that the future sustainability of the forest reserves of Cambodia is under severe threat, with illegal loggers looking to generate revenue.^[71]

Administrative divisions

Main article: Administrative divisions of Cambodia

The capital (reach thani) and provinces (khaet) of Cambodia are first-level administrative divisions. Cambodia is divided into 24 provinces including the capital.

Municipalities and districts are the second-level administrative
divisions of Cambodia. The provinces are subdivided into 159 districts
and 26 municipalities. The districts and municipalities in turn are
further divided into communes (khum) and quarters (sangkat).

Number	Province	Capital	Area (km²)	Population
1	Banteay Meanchey	Sisophon	6,679	678,033
2	Battambang	Battambang	11,702	1,036,523
3	Kampong Cham	Kampong Cham	9,799	1,680,694
4	Kampong Chhnang	Kampong Chhnang	5,521	472,616
5	Kampong Speu	Kampong Speu	7,017	716,517
6	Kampong Thom	Kampong Thom	13,814	708,398
7	Kampot	Kampot	4,873	585,110
8	Kandal	Ta Khmao	3,568	1,265,805
9	Kep	Krong Kep	336	40,208
10	Koh Kong	Koh Kong	11,160	139,722
11	Kratié	Kratié	11,094	318,523
12	Mondulkiri	Senmonorom	14,288	60,811
13	Oddar Meanchey	Samraong	6,158	185,443
14	Pailin	Pailin	803	70,482
15	Phnom Penh	Phnom Penh	758	2,234,566
16	Preah Sihanouk	Sihanoukville	868	199,902
17	Preah Vihear	Tbeng Meanchey	13,788	170,852
18	Pursat	Pursat	12,692	397,107
19	Prey Veng	Prey Veng	4,883	947,357
20	Ratanakiri	Banlung	10,782	149,997
21	Siem Reap	Siem Reap	10,229	896,309
22	Stung Treng	Stung Treng	11,092	111,734
23	Svay Rieng	Svay Rieng	2,966	482,785
24	Takéo	Takéo	3,563	843,931

Economy

Main articles: Economy of Cambodia and Cambodia Securities Exchange

OCIC Tower, in Phnom Penh, temporary headquarters of the Cambodia Securities Exchange.

In 2011 Cambodia’s per capita income in PPP is $2,470 and $1,040 in
nominal per capita. Cambodia’s per capita income is rapidly increasing
but is low
compared to other countries in the region. Most rural households depend
on agriculture and its related sub-sectors. Rice, fish, timber,
garments and rubber are Cambodia’s major exports. The International Rice Research Institute (IRRI) reintroduced more than 750 traditional rice varieties to Cambodia from its rice seed bank in the Philippines.^[72] These varieties had been collected in the 1960s.

Mekong Bank headqurters.

Based on the Economist, IMF: Annual average GDP growth
for the period 2001–2010 was 7.7% making it one of the world’s top ten
countries with the highest annual average GDP growth. Tourism was
Cambodia’s fastest growing industry, with arrivals increasing from
219,000 in 1997 to 2 million in 2007. In 2004, inflation was at 1.7% and
exports at $1.6 billion US$.

China is Cambodia’s biggest source of foreign direct investment.
China planned to spend $8 billion in 360 projects in the first seven
months of 2011. It is also the largest source of foreign aid, providing
about $600 million in 2007 and $260 million in 2008.

The National Bank of Cambodia is the central bank of the kingdom and
provides regulatory oversight to the country’s banking sector and is
responsible in part for increasing the foreign direct investment
in the country. Between 2010 and 2012 the number of regulated banks and
micro-finance institutions increased from 31 covered entities to over
70 individual institutions underlining the growth within the Cambodian
banking and finance sector.

In 2012 Credit Bureau Cambodia was established with direct regulatory oversight by the National Bank of Cambodia.^[73]
The Credit Bureau further increases the transparency and stability
within the Cambodian Banking Sector as all banks and micro-finance
companies are now required by law to report accurate facts and figures
relating to loan performance in the country.

One of the largest challenges facing Cambodia is still the fact that
the older population often lacks education, particularly in the
countryside, which suffers from a lack of basic infrastructure. Fear of
renewed political instability and corruption within the government
discourage foreign investment and delay foreign aid, although there has
been significant aid from bilateral and multilateral donors. Donors
pledged $504 million to the country in 2004,^[74] while the Asian Development Bank alone has provided $850 million in loans, grants, and technical assistance.^[75]

Tourism

Rice field in Baray, Kampong Thom

The tourism industry is the country’s second-greatest source of hard currency after the textile industry.^[52]
Between January and December 2007, visitor arrivals were 2.0 million,
an increase of 18.5% over the same period in 2006. Most visitors (51%)
arrived through Siem Reap with the remainder (49%) through Phnom Penh and other destinations.^[76] Other tourist destinations include Sihanoukville in the south east which has several popular beach resorts and the area around Kampot and Kep including the Bokor Hill Station. Tourism has increased steadily each year in the relatively stable period since the 1993 UNTAC elections; in 1993 there were 118,183 international tourists, and in 2009 there were 2,161,577 international tourists.^[77]

Most of the tourists were Japanese, Chinese, Filipinos, Americans,
South Koreans and French people, said the report, adding that the
industry earned some 1,400 million U.S. dollars in 2007, accounting for
almost ten percent of the kingdom’s gross national products.^[78]
Chinese-language newspaper Jianhua Daily quoted industry official as
saying that Cambodia will have three million foreign tourist arrivals in
2010 and five million in 2015. Tourism has been one of Cambodia’s
triple pillar industries. The Angkor Wat historical park in Siem Reap province, the beaches in Sihanoukville and the capital city Phnom Penh are the main attractions for foreign tourists.^[79]

Cultivation

Description	Survey	Ranking	World
Top 10 kiwifruit producers (2007)	Food and Agriculture Organization	10 (thousand metric tons)	1,160 (thousand metric tons)
Top 12 Rice Producers (2010)	Food and Agriculture Organization	8.2 (million metric ton)

View of Angkor Wat in Siem Reap. Today Angkor Wat is Cambodia’s main tourist attraction and is visited by many tourists from around the world.

Demographics

Main articles: Demographics of Cambodia, Ethnic groups in Cambodia, and Religion in Cambodia

As of 2010, Cambodia has an estimated population of 14,805,358 people. Ninety percent of Cambodia’s population is of Khmer origin and speak the Khmer language, the country’s official language. Cambodia’s population is relatively homogeneous. Its minority groups include Vietnamese (2,200,000), Chinese (1,180,000), Cham (317,000), and Khmer Loeu (550,000).^[80]^{[not in citation given]} The country’s birth rate is 25.4 per 1,000. Its population growth rate is 1.70%, significantly higher than those of Thailand, South Korea, and India.^[81]

The Khmer language is a member of the Mon–Khmer subfamily of the Austroasiatic language group. French, once the language of government in Indochina,
is still spoken by many older Cambodians. French is also the language
of instruction in some schools and universities that are funded by the
government of France. Cambodian French,
a remnant of the country’s colonial past, is a dialect found in
Cambodia and is sometimes used in government, particularly in court.^[82]

In recent decades, many younger Cambodians and those in the
business-class have favoured learning English. In the major cities and
tourist centers, English is widely spoken and taught at a large number
of schools because of the overwhelming number of tourists from
English-speaking countries. Even in the most rural outposts, most young
people speak at least some English, as it is often taught by monks at the local pagodas where many children are educated.

The civil war and its aftermath have markedly affected the Cambodian
population; 50% of the population is younger than 22 years old. At a
1.04 female to male ratio, Cambodia has the most female-biased sex ratio
in the Greater Mekong Subregion.^[83] In the Cambodian population over 65, the female to male ratio is 1.6:1.^[74]

v t e Largest cities or towns of Cambodia (2008 Cambodian Census)
	Rank	City name	Province	Pop.
Phnom Penh Battambang	1	Phnom Penh	Phnom Penh	2,234,566	Siem Reap Sihanoukville
	2	Battambang	Battambang	250,000
	3	Siem Reap	Siem Reap	171,800
	4	Sihanoukville	Preah Sihanouk	132,000
	5	Poipet	Banteay Meanchey	89,549
	6	Prey Veng	Prey Veng	74,000
	7	Kampong Cham	Kampong Cham	63,770
	8	Sisophon	Banteay Meanchey	61,631
	9	Ta Khmao	Kandal	58,264
	10	Pursat	Pursat	57,000

Religion

Buddhism is the official religion of Cambodia.

Theravada Buddhism
is the official religion of Cambodia, which is practiced by more than
95 percent of the population. The Theravada Buddhist tradition is
widespread and strong in all provinces, with an estimated 4,392
monastery temples throughout the country.^[84]
The vast majority of ethnic Khmers are Buddhist, and there are close
associations between Buddhism, cultural traditions, and daily life.
Adherence to Buddhism generally is considered intrinsic to the country’s
ethnic and cultural identity. Religion in Cambodia, including Buddhism,
was suppressed by the Khmer Rouge during the late 1970s but has since
experienced a revival.

Islam is the religion of the majority of the Chams and Malay minorities in Cambodia. The majority of Muslims are Sunnis of the Shafi’i school and are highly populated in Kampong Cham Province. Currently there are more than 300,000 Muslims in the country.

One percent of Cambodians are identified as being Christian, of which
Catholics make up the largest group followed by Protestants. There are
currently 20,000 Catholics in Cambodia which represents 0.15% of the
total population. Other denominations include Baptists, The Christian and Missionary Alliance, Methodists, Jehovah’s Witnesses, Apostolic or United Pentecostals, and The Church of Jesus Christ of Latter-day Saints.^[85]

Mahayana Buddhism
is the religion of the majority of Chinese and Vietnamese in Cambodia.
Elements of other religious practices, such as the veneration of folk heroes and ancestors, Confucianism, and Taoism mix with Chinese Buddhism are also practiced.

Religion in Cambodia
Religion			percent
Buddhism			96.4%
Islam			2.1%
Christianity			1.3%
Others			0.3%

Education

Main article: Education in Cambodia

The Ministry of Education, Youth and Sports
is responsible for establishing national policies and guidelines for
education in Cambodia. The Cambodian education system is heavily
decentralised, with three levels of government, central, provincial and
district – responsible for its management. The constitution of Cambodia
promulgates free compulsory education for nine years, guaranteeing the
universal right to basic quality education.

In 2004 it was estimated that 73.6% of the population was literate (84.7% of males and 64.1% of females).^[86] Male youth age (15–24 years) have a literacy rate of 89% compared to 86% for females.^[87]

The education system in Cambodia continues to face many challenges,
but during the past years there have been significant improvements,
especially in terms of primary net enrollment gains, the introduction of
program based-budgeting, and the development of a policy framework
which helps disadvantaged children to gain access to education.^[88] Many of Cambodia’s most acclaimed universities are based in Phnom Penh.

Traditionally, education in Cambodia was offered by the wats
(Buddhist temples), thus providing education exclusively for the male
population^[89] During the Khmer Rouge regime, education suffered significant setbacks.

Health

Main article: Health in Cambodia

The quality of health in Cambodia is rising. As of 2010, the life expectancy
is 60 years for males and 65 years for females, a major improvement
since 1999 when the average life expectancy was 49.8 and 46.8
respectively.^[90]
Health care is offered by both public and private practitioners and
research has found that trust in health providers is a key factor in
improving the uptake of health care services in rural Cambodia.^[91] The Royal Cambodian Government plans to increase the quality of healthcare in the country by raising awareness of HIV/AIDS, malaria, and other diseases. Government spending on health care corresponded to 5.8% of Cambodia’s gross domestic product (GDP).

Cambodia’s infant mortality rate
has decreased from 115 per 1,000 live births in 1993 to 54 in 2009. In
the same period, the under-five mortality rate decreased from 181 to 115
per 1,000 live births.^[92] In the province with worst health indicators, Ratanakiri, 22.9% of children die before age five.^[93]

UNICEF has designated Cambodia the third most landmined country in the world,^[94]
attributing over 60,000 civilian deaths and thousands more maimed or
injured since 1970 because of the unexploded land mines left behind in
rural areas.^[95] The majority of the victims are children herding animals or playing in the fields.^[94] Adults that survive landmines often require amputation of one or more limbs and have to resort to begging for survival.^[95]
However, the number of landmine casualties has sharply decreased, from
800 in 2005 to less than 400 in 2006 and 208 in 2007 (38 killed and 170
injured).^[96]

Culture

Main articles: Culture of Cambodia and Sport in Cambodia

The 19th century illustration tale of Vorvong & Sorvong.

Various factors contribute to the Cambodian culture including Theravada Buddhism, Hinduism, French colonialism, Angkorian culture, and modern globalization. The Cambodian Ministry of Culture and Fine Arts is responsible for promoting and developing Cambodian culture. Cambodian culture not only includes the culture of the lowland ethnic majority, but also some 20 culturally distinct hill tribes colloquially known as the Khmer Loeu, a term coined by Norodom Sihanouk to encourage unity between the highlanders and lowlanders. Rural Cambodians wear a krama scarf which is a unique aspect of Cambodian clothing. The sampeah is a traditional Cambodian greeting or a way of showing respect to others. Khmer culture, as developed and spread by the Khmer empire, has distinctive styles of dance, architecture and sculpture, which have been exchanged with neighbouring Laos and Thailand throughout history. Angkor Wat (Angkor means “city” and Wat
“temple”) is the best preserved example of Khmer architecture from the
Angkorian era along with hundreds of other temples that have been
discovered in and around the region.

Traditionally, the Khmer people have a unique method of recording information on Tra leaves.
Tra leaf books record legends of the Khmer people, the Ramayana, the
origin of Buddhism and other prayer book series. They are greatly taken
care of and wrapped in cloth to protect from moisture and the climate.^[97]

Bon Om Teuk
(Festival of Boat Racing), the annual boat rowing contest, is the most
attended Cambodian national festival. Held at the end of the rainy
season when the Mekong river begins to sink back to its normal levels
allowing the Tonle Sap River
to reverse flow, approximately 10% of Cambodia’s population attends
this event each year to play games, give thanks to the moon, watch
fireworks, dine, and attend the boat race in a carnival-type atmosphere.^[98] Popular games include cockfighting, soccer, and kicking a sey, which is similar to a footbag. Based on the classical Indian solar calendar and Theravada Buddhism, the Cambodian New Year is a major holiday that takes place in April. Recent artistic figures include singers Sinn Sisamouth and Ros Sereysothea (and later Meng Keo Pichenda), who introduced new musical styles to the country.

Cuisine

Main article: Cuisine of Cambodia

Amok, a popular Khmer dish

Rice is the staple grain, as in other Southeast Asian countries. Fish
from the Mekong and Tonle Sap rivers is also an important part of the
diet. The supply of fish and fish products for food and trade in 2000
was 20 kilograms per person or 2 ounces per day per person.^[99] Some of the fish can be made into prahok for longer storage. The cuisine of Cambodia contains tropical fruits, soups and noodles. Key ingredients are kaffir lime, lemon grass, garlic, fish sauce, soy sauce, curry, tamarind, ginger, oyster sauce, coconut milk and black pepper. Some delicacies are(នំបញ្ចុក) (Num Bunhjok), (អាមុក) (Amok), (អាពីង) (Ah Ping).

French influence on Cambodian cuisine includes the Cambodian red curry with toasted baguette bread. The toasted baguette pieces are dipped in the curry and eaten. Cambodian red curry is also eaten with rice and rice vermicelli noodles. Probably the most popular dine out dish, ka tieu, is a pork broth rice noodle soup with fried garlic, scallions, green onions that may also contain various toppings such as beef balls, shrimp, pork liver or lettuce. The cuisine is relatively unknown to the world compared to that of its neighbours Thailand and Vietnam.

Sports

Football
is one of the more popular sports, although professional organized
sports are not as prevalent in Cambodia as in western countries because
of the economic conditions. Football was brought to Cambodia by the
French and became popular with the locals.^[100] The Cambodia national football team managed fourth in the 1972 Asian Cup, but development has slowed since the civil war. Western sports such as volleyball, bodybuilding, field hockey, rugby union, golf, and baseball are gaining popularity. Native sports include traditional boat racing,buffalo racing, Pradal Serey, Khmer traditional wrestling and Bokator. Cambodia first participated in the Olympics during the 1956 Summer Olympic Games sending equestrian riders. Cambodia also hosted the GANEFO Games, the alternative to the Olympics, in the 1960s.

Khmer Apsara dancers.

Dance

Main article: Dance in Cambodia

Cambodian dance can be divided into three main categories: Khmer classical dance,
folk dance, and social dances. The exact origins of Khmer classical
dance are disputed. Most native Khmer scholars trace modern dance forms
back to the time of Angkor,
seeing similarities in the temple engravings of the period, while
others hold that modern Khmer dance styles were learned (or re-learned)
from Siamese court dancers in the 1800s.

Khmer classical dance is the form of stylized performance art
established in the royal courts of Cambodia exhibited for both
entertainment and ceremonial purposes.^[101]
The dances are performed by intricately costumed, highly trained men
and women on public occasions for tribute, invocation or to enact
traditional stories and epic poems such as Reamker, the Khmer version of the Ramayana.^[102] Known formally as Robam Preah Reach Trop (របាំព្រះរាជទ្រព្យ “theater of royal wealth”) it is set to the music of a pinpeat ensemble accompanied by a vocal chorus.

Cambodian folk dance, often performed to mahori
music, celebrates the various cultural and ethnic groups of Cambodia.
Folk dances originated in the villages and are performed, for the most
part, by the villagers for the villagers.^[103] The movements are less stylized and the clothing worn is that of the people the dancers are portraying, such as hill tribes, Chams
or farmers. Typically more fast-paced than classical dance, folk dances
display themes of the “common person” such as love, comedy or warding
off evil spirits.^[103]

Social dances are those performed by guests at banquets, parties or
other informal social gatherings. Khmer traditional social dances are
analogous to those of other Southeast Asian nations. Examples include
the circle dances Romvong and Romkbach as well as Saravan and Lam Leav. Modern western popular dances including Cha-cha, Bolero, and the Madison, have also influenced Cambodian social dance.

Sinn Sisamouth

Music

Main article: Music of Cambodia

Traditional Cambodian music dates back as far as the Khmer Empire.^[104] Royal dances like the Apsara Dance are icons of the Cambodian culture as are the Mahori ensembles that accompany them. More rural forms of music include Chapei and A Yai. The former is popular among the older generation and is most often a solo performance of a man plucking a Cambodian guitar (chapei) in between a cappella verses. The lyrics usually have moral or religious theme. A Yai
can be performed solo or by a man and woman and is often comedic in
nature. It is a form of lyrical poetry, often full of double entendres,
that can be either scripted or completely impromptu and ad-libbed.
When sung by a duo, the man and women take turns, “answering” the
other’s verse or posing riddles for the other to solve, with short
instrumental breaks in between verses. Pleng kar (lit. “wedding
music”) is a set of traditional music and songs played both for
entertainment and as accompaniment for the various ceremonial parts of a
traditional, days-long Khmer wedding.

Cambodian popular music is performed with western style instruments
or mixture of traditional and western instruments. Dance music is
composed in particular styles for social dances. The music of crooner Sinn Sisamouth and Ros Sereysothea from the 1960s to the 1970s is considered to be the classic pop music of Cambodia. During the Khmer Rouge Revolution many classic and popular singers of the 60s and 70s died of execution, starvation, or overwork^{[citation needed]} and many original master tapes from the period were lost or destroyed.

In the 1980s, Keo Surath, (a refugee resettled in the United States)
and others carried on the legacy of the classic singers, often remaking
their popular songs. The 80s and 90s also saw the rise in popularity of kantrum, a music style of the Khmer Surin set to modern instrumentation.^[105]

Internet

Painting of Preah Vesondor and his family abandoned in the jungle.

As Cambodia continues to grow, so does its connection to the world.
There are numerous places where internet access is available for public
use, such as coffee shops, bars, restaurants and petrol stations. USB
modems and internet capabilities on cell phones now allow many
Cambodians to connect with the outside world.

Internet service in metropolitan areas is less expensive than in
rural area. Basic service with 3 Mb/s speed costs $12 per month plus the
price of modem rental.^[106].
Installation and delivery fees in rural area may add to the cost.
Recent improvements to internet connection technology have resulted in
lower prices.

Improved internet access has created demand for more websites focused
on Cambodia. Because of the literacy rate in Cambodia, the issue arises
of whether Cambodia-focused sites need to be in English or Khmer.
English is the predominant language of the internet, and the majority of
internet users in Cambodia are able to understand English, but with the
use of Khmer Unicode more sites have the capability to provide Khmer language versions.

Transport

Main article: Transport in Cambodia

National Highway 4

Siem Reap International Airport

The civil war and neglect severely damaged Cambodia’s transport
system, but with assistance and equipment from other countries Cambodia
has been upgrading the main highways to international standards and most
are vastly improved from 2006. Most main roads are now paved.

Cambodia has two rail lines, totalling about 612 kilometers (380 mi) of single, one meter gauge track.^[107] The lines run from the capital to Sihanoukville on the southern coast, and from Phnom Penh to Sisophon (although trains often run only as far as Battambang).
As of 1987, only one passenger train per week operated between Phnom
Penh and Battambang but a $141 million project, funded mostly by the Asian Development Bank,
has been started to revitalize the languishing rail system that will
“(interlink) Cambodia with major industrial and logistics centers in
Bangkok and Ho Chi Minh City”.^[107]

Besides the main interprovincial traffic artery connecting Phnom Penh
with Sihanoukville, resurfacing a former dirt road with concrete /
asphalt and implementation of 5 major river crossings by means of
bridges have now permanently connected Phnom Penh with Koh Kong, and hence there is now uninterrupted road access to neighboring Thailand and their vast road system.

Cambodia’s road traffic accident rate is high by world standards. In
2004, the number of road fatalities per 10,000 vehicles was ten times
higher in Cambodia than in the developed world, and the number of road
deaths had doubled in the preceding three years.^[108]

A Cambodia Angkor Air Airbus A321.

The nation’s extensive inland waterways were important historically in international trade. The Mekong and the Tonle Sap
River, their numerous tributaries, and the Tonle Sap provided avenues
of considerable length, including 3,700 kilometers (2,300 mi) navigable
all year by craft drawing 0.6 meters (2 ft) and another 282 kilometers
(175 mi) navigable to craft drawing 1.8 meters (6 ft).^[109] Cambodia has two major ports, Phnom Penh and Sihanoukville, and five minor ones. Phnom Penh, located at the junction of the Bassac, the Mekong, and the Tonle Sap rivers, is the only river port capable of receiving 8,000-ton
ships during the wet season and 5,000-ton ships during the dry season.
With increasing economic activity has come an increase in automobile and
motorcycle use, though bicycles still predominate.^[110] “Cyclo” (as hand-me-down French) or Cycle rickshaws
are an additional option often used by visitors. These kind of
rickshaws are unique to Cambodia in that the cyclist is situated behind
the passenger(s) seat,^[111] as opposed to Cycle rickshaws in neighbouring countries where the cyclist is at the front and “pulls” the carriage.

The country has four commercial airports. Phnom Penh International Airport (Pochentong) in Phnom Penh is the second largest in Cambodia. Siem Reap-Angkor International Airport is the largest and serves the most international flights in and out of Cambodia. The other airports are in Sihanoukville and Battambang.

• Neak Pean

http://en.wikipedia.org/wiki/Neak_Pean

Neak Pean (Khmer: ប្រាសាទនាគព័ន្ធ) (”The entwined serpents”) at Angkor, Cambodia is an artificial island with a Buddhist temple on a circular island in Preah Khan Baray built during the reign of King Jayavarman VII. It is the “Mebon” of the Preah Khan baray (the “Jayatataka” of the inscription).^[2]

Etymology

The name is derived from the sculptures of snakes (Nāga) running around the base of the temple structure.

History

Layout of Neak Pean

Some historians believe that Neak Pean represents Anavatapta, a mythical lake in the Himalayas whose waters are thought to cure all illness.^[3]
Neak Pean was originally designed for medical purposes, as it is one of
the many hospitals that Jayavarman VII built. It is based on the
ancient Hindu belief of balance. Four connected pools represent Water,
Earth, Fire and Wind. The ancients believed that going into these pools
would balance the elements in the bather, thus curing disease. In the
middle of the four healing ponds is the central water source. There is a
statue of Balaha (Bodhisattva Guanyin transformed into a horse), as a symbol of drowning prevention.

• Preah Khan

http://en.wikipedia.org/wiki/Preah_Khan

This
article is about Preah Khan in Angkor, near Siem Reap. For Preah Khan
(of) Kompong Svay, in Preah Vinear province, 100 km (62 mi) at east of
Angkor, see Preah Khan Kompong Svay.

Preah Khan

Preah Khan Location in Cambodia
Coordinates:	13.4619594°N 103.8715911°ECoordinates: 13.4619594°N 103.8715911°E
Name
Proper name:	Preah Khan
Location
Country:	Cambodia
Location:	Angkor
Architecture and culture
Primary deity:	Avalokiteshvara
Architectural styles:	Khmer
History
Date built: (Current structure)	1191 A.D.
Creator:	Jayavarman VII

This article contains Khmer text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Khmer script.

Preah Khan (Khmer: ប្រាសាទព្រះខ័ន), sometimes transliterated as Prah Khan, is a temple at Angkor, Cambodia, built in the 12th century for King Jayavarman VII. It is located northeast of Angkor Thom and just west of the Jayatataka
baray, with which it was associated. It was the centre of a substantial
organisation, with almost 100,000 officials and servants. The temple is
flat in design, with a basic plan of successive rectangular galleries around a Buddhist sanctuary complicated by Hindu satellite temples and numerous later additions. Like the nearby Ta Prohm, Preah Khan has been left largely unrestored, with numerous trees and other vegetation growing among the ruins.

History

Preah Khan was built on the site of Jayavarman VII’s victory over the invading Chams in 1191. Unusually the modern name, meaning “holy sword”, is derived from the meaning of the original—Nagara Jayasri (holy city of victory).^[1] The site may previously have been occupied by the royal palaces of Yasovarman II and Tribhuvanadityavarman.^[2] The temple’s foundation stela has provided considerable information about the history and administration of the site: the main image, of the bodhisattva Avalokiteśvara in the form of the king’s father, was dedicated in 1191 (the king’s mother had earlier been commemorated in the same way at Ta Prohm). 430 other deities also had shrines on the site, each of which received an allotment of food, clothing, perfume and even mosquito nets;^[3] the temple’s wealth included gold, silver, gems, 112,300 pearls and a cow with gilded horns.^[4]
The institution combined the roles of city, temple and Buddhist
university: there were 97,840 attendants and servants, including 1000
dancers^[5] and 1000 teachers.^[6]

The temple is still largely unrestored: the initial clearing was from 1927 to 1932, and partial anastylosis
was carried out in 1939. Since then free-standing statues have been
removed for safe-keeping, and there has been further consolidation and
restoration work. Throughout, the conservators have attempted to balance
restoration and maintenance of the wild condition in which the temple
was discovered: one of them, Maurice Glaize, wrote that;

The temple was previously overrun with a particularly voracious
vegetation and quite ruined, presenting only chaos. Clearing works were
undertaken with a constant respect for the large trees which give the
composition a pleasing presentation without constituting any immediate
danger. At the same time, some partial anastylosis has revived various
buildings found in a sufficient state of preservation and presenting
some special interest in their architecture or decoration.^[7]

Since 1991, the site has been maintained by the World Monuments Fund.
It has continued the cautious approach to restoration, believing that
to go further would involve too much guesswork, and prefers to respect
the ruined nature of the temple. One of its former employees has said,
“We’re basically running a glorified maintenance program. We’re not
prepared to falsify history”.^[8] It has therefore limited itself primarily to stabilisation work on the fourth eastern gopura, the House of Fire and the Hall of Dancers.^[9]

The site

Preah Khan is northeast of Angkor Thom.

The fourth enclosure wall bears 5 m garudas holding nagas. Buddha images in the niches above were destroyed in the anti-Buddhist reaction of Jayavarman VIII.

The outer wall of Preah Khan is of laterite, and bears 72 garudas holding nagas, at 50 m intervals. Surrounded by a moat,
it measures 800 by 700 m and encloses an area of 56 hectares (140
acres). To the east of Preah Khan is a landing stage on the edge of the Jayatataka baray, now dry, which measured 3.5 by 0.9 km (2 by 1 mi). This also allowed access to the temple of Neak Pean
in the centre of the baray. As usual Preah Khan is oriented toward the
east, so this was the main entrance, but there are others at each of the
cardinal points. Each entrance has a causeway over the moat with nāga-carrying devas and asuras similar to those at Angkor Thom; Glaize considered this an indication that the city element of Preah Khan was more significant than those of Ta Prohm or Banteay Kdei.^[10]

Halfway along the path leading to the third enclosure, on the north side, is a House of Fire (or Dharmasala)
similar to Ta Prohm’s. The remainder of the fourth enclosure, now
forested, was originally occupied by the city; as this was built of
perishable materials it has not survived. The third enclosure wall is
200 by 175 metres (660 by 574 ft). In front of the third gopura
is a cruciform terrace. The gopura itself is on a large scale, with
three towers in the centre and two flanking pavilions. Between the
southern two towers were two celebrated silk-cotton trees,
of which Glaize wrote, “resting on the vault itself of the gallery,
[they] frame its openings and brace the stones in substitute for pillars
in a caprice of nature that is as fantastic as it is perilous.”^[11]
One of the trees is now dead, although the roots have been left in
place. The trees may need to be removed to prevent their damaging the
structure.^[12] On the far side of the temple, the third western gopura has pediments of a chess game and the Battle of Lanka, and two guardian dvarapalas to the west.

The purpose of this two-storeyed building with round columns is unknown.

West of the third eastern gopura, on the main axis is a Hall of Dancers. The walls are decorated with apsaras; Buddha images in niches above them were destroyed in the anti-Buddhist reaction under Jayavarman VIII.
North of the Hall of Dancers is a two-storeyed structure with round
columns. No other examples of this form survive at Angkor, although
there are traces of similar buildings at Ta Prohm and Banteay Kdei.
Freeman and Jacques speculate that this may have been a granary.^[13]
Occupying the rest of the third enclosure are ponds (now dry) in each
corner, and satellite temples to the north, south and west. While the
main temple was Buddhist, these three are dedicated to Shiva, previous kings and queens, and Vishnu respectively. They are notable chiefly for their pediments: on the northern temple, Vishnu reclining to the west and the Hindu trinity of Vishnu, Shiva and Brahma to the east; on the western temple, Krishna raising Mount Govardhana to the west.^[14]

Connecting the Hall of Dancers and the wall of the second enclosure is a courtyard containing two libraries.
The second eastern gopura projects into this courtyard; it is one of
the few Angkorian gopuras with significant internal decoration, with garudas on the corners of the cornices. Buddha images on the columns were changed into hermits under Jayavarman VIII.

Between the second enclosure wall (85 by 76 m or 279 by 249 ft) and
the first enclosure wall (62 by 55 m or 203 by 180 ft) on the eastern
side is a row of later additions which impede access and hide some of
the original decoration. The first enclosure is, as Glaize said,
similarly, “choked with more or less ruined buildings”.^[15] The enclosure is divided into four parts by a cruciform gallery,
each part almost filled by these later irregular additions. The walls
of this gallery, and the interior of the central sanctuary, are covered
with holes for the fixing of bronze plates which would originally have
covered them and the outside of the sanctuary—1500 tonnes was used to
decorate the whole temple.^[16] At the centre of the temple, in place of the original statue of Lokesvara, is a stupa built several centuries after the temple’s initial construction.

Photo gallery

Stupa with direct sunlight
Finely carved Preah Khan sculptures
Preah Khan temple ruins
Preah Khan library ruins

• Preah Palilay

http://en.wikipedia.org/wiki/Preah_Palilay

ation,
search

Picturesque trees in front of the chimney-like tower

This article contains Khmer text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Khmer script.

Preah Palilay (Khmer: ប្រាសាទព្រះប៉ាលីឡៃ) is a temple at Angkor, Cambodia. It is located in Angkor Thom, 400 m north-west of Phimeanakas.

History

The coexistence of Hindu and buddhist
elements and lacking of foundation stele or inscriptions make somewhat
difficult dating this temple. It is generally ascribed to Jayavarman VIII
reign, but it seems difficult to explain how the buddhist imageries
could have survive from the iconoclast fury of that epoch. Maybe it was
built in different periods: the sanctuary in the first half of 12th
century, while the gopura in the late 13th or early 14th century. The temple was cleaned by Henri Marchal in 1918-19, while the gopura was restored by anastylosis by Maurice Glaize in 1937-38.^[1]

Description

The temple has a cross-shaped terrace, 8.5 m by 30 m long, with seven-headed nāga balaustrades in good conditions, on the east, guarded by two decapitated dvarapalas and a lion (of an original two). A 33 m-long causeway connects it to the single sandstone gopura.^[2]
Before the laterite enclosure 50 m square there is a shrine with a 3 m
tall statue of Buddha, sitting on a lotus, of a later period.

The gopura has three entrances, the east-facing pediment of the
northern one shows “the offering of the animals in the forest of
Parilyyaka”, where the Buddha retreated after leaving Kosambi. It seems
that the origin of Pralilay could have been the alteration of the name Parilyyaka.^[1] Even the other pediments shows exemplary scenes of Buddha.

Monks from the nearby monastery in front of the temple

The sandstone sanctuary stands on a three tiered basement, 6 m high
in overall. It has a 5 m square central chamber that opens to the four
cardinal points with as many vestibules. Their classical ornamentations,
unfortunately ruined, suggest that the sanctuary belongs to the first
half of the 12th century and is older than the gopura. Even the
characteristic “chimney-like” tower that stands above seems to be a
later addition, maybe a frame for a covering.

Some parts of the pediments have been taken away for safe-keeping, others lying on the ground. The visibile parts show Indra on his mount, the elephant Airavata, and the assault of the demoniac army of Mara.^[3]

At the present time there is a little buddhist monastery near the
temple and the presence of the monks in its area is not uncommon.

• Ta Prohm

http://en.wikipedia.org/wiki/Ta_Prohm

Ta Prohm (Khmer: ប្រាសាទតាព្រហ្ម) is the modern name of a temple at Angkor, Siem Reap Province, Cambodia, built in the Bayon style largely in the late 12th and early 13th centuries and originally called Rajavihara (in Khmer: រាជវិហារ). Located approximately one kilometre east of Angkor Thom and on the southern edge of the East Baray, it was founded by the Khmer King Jayavarman VII as a Mahayana Buddhist
monastery and university. Unlike most Angkorian temples, Ta Prohm has
been left in much the same condition in which it was found: the
photogenic and atmospheric combination of trees growing out of the ruins
and the jungle surroundings have made it one of Angkor’s most popular temples with visitors.

History of Ta Prohm

Foundation and expansion

After ascending the throne of Cambodia in 1181 A.D., Jayavarman VII
embarked on a massive program of construction and public works.
Rajavihara (”royal temple”), today known as Ta Prohm (”ancestor
Brahma”), was one of the first temples founded pursuant to that program.
The stele commemorating the foundation gives a date of 1186 A.D.^[1]

Jayavarman VII constructed Rajavihara in honor of his family. The temple’s main image, representing Prajnaparamita,
the personification of wisdom, was modelled on the king’s mother. The
northern and southern satellite temples in the third enclosure were
dedicated to the king’s guru and his elder brother respectively. As
such, Ta Prohm formed a complementary pair with the temple monastery of Preah Khan, dedicated in 1191 A.D., the main image of which represented the Bodhisattva of compassion Lokesvara and was modelled on the king’s father.^[2]

The temple’s stele
records that the site was home to more than 12,500 people (including 18
high priests and 615 dancers), with an additional 80,000 souls in the
surrounding villages working to provide services and supplies. The stele
also notes that the temple amassed considerable riches, including gold,
pearls and silks.^[3] Expansions and additions to Ta Prohm continued as late as the rule of Srindravarman at the end of the 13th century.

Abandonment and restoration

After the fall of the Khmer empire
in the 15th century, the temple of Ta Prohm was abandoned and neglected
for centuries. When the effort to conserve and restore the temples of Angkor began in the early 20th century, the École française d’Extrême-Orient
decided that Ta Prohm would be left largely as it had been found, as a
“concession to the general taste for the picturesque.” According to
pioneering Angkor scholar Maurice Glaize,
Ta Prohm was singled out because it was “one of the most imposing
[temples] and the one which had best merged with the jungle, but not yet
to the point of becoming a part of it”.^[4]
Nevertheless, much work has been done to stabilize the ruins, to permit
access, and to maintain “this condition of apparent neglect.”^[2]

As of 2010, however, it seems Archaeological Survey of India has
undertaken a more aggressive approach to restoration. All the plants and
shrubs have been cleared from the site and some of trees are also
getting removed.^{[citation needed]}
A crane has been erected and a large amount of building work is
underway to restore the temple, with much of the work seemingly just
rebuilding the temple from scratch as at other sites. Wooden walkways,
platforms, and roped railings have been put in place around the site
which now block some of the previously famous postcard photo
opportunities.^{[citation needed]}

The site

Roots of a spung running along the gallery of the second enclosure.

Layout

The design of Ta Prohm is that of a typical “flat” Khmer temple (as opposed to a temple-pyramid or temple-mountain, the inner levels of which are higher than the outer). Five rectangular enclosing walls surround a central sanctuary.
Like most Khmer temples, Ta Prohm is oriented to the east, so the
temple proper is set back to the west along an elongated east-west axis.
The outer wall of 1000 by 650 metres encloses an area of 650,000 square
metres that at one time would have been the site of a substantial town,
but that is now largely forested. There are entrance gopuras at each of the cardinal points,
although access today is now only possible from the east and west. In
the 13th century, face towers similar to those found at the Bayon
were added to the gopuras. Some of the face towers have collapsed. At
one time, moats could be found inside and outside the fourth enclosure.

The three inner enclosures of the temple proper are galleried, while the corner towers of the first enclosure form a quincunx
with the tower of the central sanctuary. This basic plan is complicated
for the visitor by the circuitous access necessitated by the temple’s
partially collapsed state, as well as by the large number of other
buildings dotting the site, some of which represent later additions. The
most substantial of these other buildings are the libraries
in the southeast corners of the first and third enclosures; the
satellite temples on the north and south sides of the third enclosure;
the Hall of Dancers between the third and fourth eastern gopuras; and a House of Fire east of the fourth eastern gopura.

Plan of the temple, showing the relative locations of the main features.

Representational art

A bas-relief over an entrance at Ta Prohm includes this intense meditating or praying figure.

Bas relief on Ta Prohm corridor

Ta Prohm has not many narrative bas-reliefs(compared
to Angkor Wat or Angkor Thom). One explanation that has been proffered
for this dearth is that much of the temple’s original Buddhist narrative
artwork must have been destroyed by Hindu iconoclasts following the
death of Jayavarman VII. At any rate, some depictions of scenes from
Buddhist mythology do remain. One badly eroded bas-relief illustrates
the “Great Departure” of Siddhartha, the future Buddha, from his father’s palace.^[5] The temple also features stone reliefs of devatas (minor female deities), meditating monks or ascetics, and dvarapalas or temple guardians.

Trees

The trees growing out of the ruins are perhaps the most distinctive
feature of Ta Prohm, and “have prompted more writers to descriptive
excess than any other feature of Angkor.”^[2] Two species predominate, but sources disagree on their identification: the larger is either the silk-cotton tree (Ceiba pentandra) or thitpok Tetrameles nudiflora,^[6] and the smaller is either the strangler fig (Ficus gibbosa).^[7] or Gold Apple (Diospyros decandra).^[6] Indulging in what might be regarded as “descriptive excess,” Angkor scholar Maurice Glaize
observed, “On every side, in fantastic over-scale, the trunks of the
silk-cotton trees soar skywards under a shadowy green canopy, their long
spreading skirts trailing the ground and their endless roots coiling
more like reptiles than plants.”^[8]

In popular media

The temple of Ta Prohm was used as a location in the film Tomb Raider. Although the film took visual liberties with other Angkorian temples, its scenes of Ta Prohm were quite faithful to the temple’s actual appearance, and made use of its eerie qualities.^{[citation needed]}

Some believe that one of the carvings resembles a stegosaurus.^[9]

• Ta Som

http://en.wikipedia.org/wiki/Ta_Som

Ta Som (Khmer: ប្រាសាទតាសោម) is a small temple at Angkor, Cambodia, built at the end of the 12th century for King Jayavarman VII. It is located north east of Angkor Thom and just east of Neak Pean. The King dedicated the temple to his father Dharanindravarman II (Paramanishkalapada) who was King of the Khmer Empire from 1150 to 1160. The temple consists of a single shrine located on one level and surrounded by enclosure laterite walls. Like the nearby Preah Khan and Ta Prohm the temple was left largely unrestored, with numerous trees and other vegetation growing among the ruins.^[1] In 1998, the World Monuments Fund (WMF) added the temple to their restoration program and began work to stabilise the structure to make it safer for visitors.^[2]

Structure

Designed to be entered from the east, Ta Som is surrounded by a moat and enclosed by three laterite walls which are broken by two sets of gopura (entrance ways). The gopuras are cross-shaped and contain a small room on each side along with windows containing balusters. The main structure of the gopura are carved with four faces in the Bayon style.^[1] The eastern outer gopura has been overgrown by a sacred fig (Ficus religiosa) which has grown down through the blocks that make up the gopura and into the ground.^[3] The inner section of the temple consists of a central cruciform sanctuary with porches at each arm surrounded by four corner pavilions. Two small libraries sit on either side of the eastern entrance path.^[1]

Restoration

According to the APSARA Authority who manage the temples in the Angkor
Park, little restoration work had been done at Ta Som until the 1950s.
At this time some propping of structures that were near collapse was
carried out. After the WMF added Ta Som to their project, the WMF team
began to document and interpret the site and carry out emergency
stabilization of fragile structures and improvement to visitor flow
around the monument.^[4]
In 2007, WMF and the APSARA Authority conducted clearing and
documentation works that allowed the temple to be accessed from all four
sides. Many sandstone blocks were repaired and this allowed the
reconstruction of the North Central Fronton of the North Gopura.^[5]

Gallery

eastern gopuram

Wat Preah Keo Morokot
Kampong Thom

• Prasat Kuh Nokor

http://en.wikipedia.org/wiki/Prasat_Kuh_Nokor

Prasat Kuh Nokor is a Buddhist temple in the village of Trodoc Poung, Pong Ror commune, in Baray District, in Kampong Thom Province, Cambodia. It was built in 10th -11th century by the king Suryavarman I (1002-1050). It is part of the pagoda Wat Kuh Nokor.

It was built on a square shaped courtyard consisting of laterite and sandstone
facing east. The throne is also square decorated by lotus flowers with
several male statues. One of the statues is known to locals as the ‘Neak
Ta Bark Kor’. ^[1]

The temple is known also for its two ponds temple. The largest is 160 metres long and 88 metres wide. The smaller of the two is 45 metres in length and 20 metres wide.^[2]

Phnom Penh
• Wat Botum

http://en.wikipedia.org/wiki/Wat_Botum

Jump to: navigation,
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Wat Botum Vathey

The facade of Wat Botum
Information
Denomination	Theravada Buddhism (Thammayut sector)
Founded	1442
Founder(s)	King Ponhea Yat
Country	Cambodia
Portal:Buddhism

Wat Botum Vathey (Khmer: វត្តបុទម, lit. Temple of the Lotus Blossoms) is a wat located at Oknha Suor Srun Street 7, Sangkat Chaktomuk, Khan Daun Penh, Phnom Penh, Cambodia. It is located to the south of the Royal Palace of Cambodia, on the western side of Wat Botum Park.^[1]

History

Established by King Ponhea Yat in 1442 (1986 B.E.), Wat Botum is one of the most important and original pagodas in Phnom Penh.The wat was originally named Wat Khpop Ta Yang or Wat Tayawng and at the time of the construction of the Royal Palace in the 1860s when the pagoda changed to the Dhammayut sect, it was renamed Botum Wathei by monk Kantie Topodae after a former lotus pond on the site.^[2]^[3] Numerous politician and eminent persons of the city are buried here.^[4] Also, many prominent Cambodian monks have been ordained at the wat. You Bo and the Khmer Writers’ Association have their headquarters at the wat.

• Wat Ounalom

http://en.wikipedia.org/wiki/Wat_Ounalom

Jump to: navigation,
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Wat Ounalom from the east.

Wat Ounalom also pronounce Wat Onalaom is a wat located on Sisowath Quay in Phnom Penh, Cambodia, near the Royal Palace of Cambodia.^[1]It
is the most important wat of Phnom Penh, and the center of Cambodian
Buddhism. It was established in 1443 and consists of 44 structures.^[2]^[2] It was damaged during the Khmer Rouge but has since been restored.^[2] The main complex has a stupa which contains what is believed to be an eyebrow hair of Buddha and an inscription in Pali.^[2]

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• Wat Phnom

http://en.wikipedia.org/wiki/Wat_Phnom

Wat Phnom (Khmer: វត្តភ្នំ) (”Temple of the Mountains” or “Mountain Pagoda”) is a Buddhist temple (wat) located in Phnom Penh, Cambodia. It was built in 1373, and stands 27 metres above the ground. It is the tallest religious structure in the city.

History

Legend relates that Daun Penh, a wealthy widow, found a large koki
tree in the river. Inside the tree she found four bronze statues of the Buddha.
Lady Penh constructed a small shrine on an artificial hill to protect
the sacred statues. Eventually this became a sacred site and sanctuary
where people would make blessings and pray.

Another account of the founding of the wat suggests King Ponhea Yat, built the sanctuary (vihear) when he moved his capital from Angkor
to Phnom Penh in 1422. The prominent stupa immediately west of the
sanctuary contains the ashes of the king and his royal family.

Wat Phnom is the center of celebration during Khmer New Year, and Pchum Ben.

Architecture

The sanctuary itself was rebuilt several times in the 19th century
and again in 1926. The interior has a central altar complex with a large
bronze seated Buddha surrounded by other statues, flowers, candles and
items of devotion and worship. The walls are covered with murals,
especially of Jataka stories of the Buddha’s earlier reincarnations
before his enlightenment. There are also murals depicting stories from the Reamker, the Khmer version of the Ramayana. The newer murals in the bottom tiers are somewhat balanced, traditional and modern.

The southwest corner of the vihear and stupa, is a small shrine dedicated to Lady Penh.
The front is often crowded with the faithful bringing their prayers and
food offerings to the woman deemed responsible for the founding of the
wat.

Shrine outside of Wat Phnom

• Wat Preah Keo (Silver Pagoda)

http://en.wikipedia.org/wiki/Silver_Pagoda,_Phnom_Penh

The Silver Pagoda is located on the south side of the Royal Palace, Phnom Penh. Formerly, it was known as Wat Ubosoth Ratanaram. The temple’s official name is Preah Vihear Preah Keo Morakot but is commonly referred to as Wat Preah Keo in Khmer.

The vihara
houses many national treasures such as gold and jeweled Buddha statues.
Most notable is a small 17th century baccarat crystal Buddha (the
“Emerald Buddha” of Cambodia) and a life-sized gold Maitreya Buddha
decorated with 9584 diamonds, the largest of which weighs 25 carats. It
was created in the palace workshops during 1906 and 1907, the gold
Buddha weighs in at 90kg and is dressed in royal regalia commissioned by
King Sisowath. During King Norodom Sihanouk’s pre-Khmer Rouge
reign, the Silver Pagoda was inlaid with more than 5,000 silver tiles
and some of its outer facade was remodelled with Italian marble. However
only a small area of these tiles are available to be viewed by the
public on entering the pagoda.

It is a notable wat (Buddhist temple) in Phnom Penh and the official temple of the King of Cambodia.

Gallery

The Emerald Buddha
The Silver Pagoda in 1904
The Silver Pagoda
Stupa of King Norodom Suramarit
Inside the vihara
A decorative column figurine (Kinnara)
Stupa Kantha Bopha

Pursat
• Wat Bakan

http://en.wikipedia.org/wiki/Wat_Bakan

Wat Bakan or Bakan Pagoda (Khmer: វត្តបាកាន) is a pagoda in Bakan District of Pursat Province in Cambodia. It is one of the oldest active pagodas in the country.

The Buddhist Institute of Cambodia notes that the original pagoda is
over 800 years old and has been in continuous use as a temple. It is
regarded as one of the holiest sites in Cambodian Buddhism.^[1] Parts of the original pagoda can still be seen around a small mound behind the vihear of the main temple. During the Khmer Rouge years, many stones from the old temple were taken to build an embankment and repair bridges at Damnak Ampil nearby.^[2]

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THE FOOLHARDY WOLF

[60]

LION bounded forth from his lair one day,
looking north, west, south, and east.
He saw a Buffalo and went to kill him.

The Lion ate all of the Buffalo-meat he wanted,
and then went down to the lake for a drink.

As the Lion turned to go toward his den for a nap,
he came upon a hungry Wolf.

The Wolf had no chance to get away,
so he threw himself at the Lion’s feet.

“What do you want?” the Lion asked.

“O Lion, let me be your servant,” said the Wolf.

“Very well,” said the Lion, “serve me,
and you shall have good food to eat.”

So saying, the Lion went into his den for his nap.

When he woke up, the Lion said to the Wolf:
“Each day you must go to the mountain top,
and see whether there are any elephants,
or ponies, or buffaloes about. If you see any,
[61] come to me and say: ‘Great Lion, come forth in thy might.
Food is in sight.’ Then I will kill and eat,
and give part of the meat to you.”

So day after day the Wolf climbed to the mountain top,
and seeing a pony, or a buffalo, or an elephant,
he went back to the den, and falling at the Lion’s feet he said:
“Great Lion, come forth in thy might. Food is in sight.”

[Illustration]

Then the Lion would bound forth and kill whichever beast it was,
sharing the meat with the Wolf.

Now this Wolf had never had such fine meat to eat,
nor so much. So as time went on, the Wolf grew bigger and bigger,
and stronger and stronger, until he was really proud
of his great size and strength.

“See how big and strong I am,” he said to himself.
[62] “Why am I living day after day on food given me by another?
I will kill for my own eating. I’ll kill an elephant for myself.”

So the Wolf went to the Lion, and said:
“I want to eat an elephant of my own killing.
Will you let me lie in your corner in the den,
while you climb the mountain to look out for an elephant?
Then when you see one, you come to the den and say,
‘Great Wolf, come forth in thy might. Food is in sight.’
Then I will kill the elephant.”

Said the Lion: “Wolf, only Lions can kill elephants.
The world has never seen a Wolf that could kill an elephant.
Give up this notion of yours, and eat what I kill.”

But no matter what the Lion said, the Wolf would not give way.
So at last the Lion said: “Well, have your own way.
Lie down in the den, and I will climb to the top of the mountain.”

[Illustration]

When he saw an elephant the Lion went back to the mouth of the cave,
and said: “Great Wolf, come forth in thy might. Food is in sight.”

Then from the den the Wolf nimbly bounded forth,
ran to where the elephant was, and, howling three times,
he sprang at the elephant.

But the Wolf missed his aim, and fell down at the elephant’s
[64] feet.
The elephant raised his right foot and killed the Wolf.

Seeing all this, the Lion said, “You will no more come forth
in your might, you foolhardy Wolf.”

http://en.wikipedia.org/wiki/Culture_of_Cambodia

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The Royal Ballet of Cambodia.^[1]

Throughout Cambodia’s
long history, religion has been a major source of cultural inspiration.
Over nearly two millennia, Cambodians have developed a unique Khmer belief from the syncreticism of indigenous animistic beliefs and the Indian religions of Buddhism and Hinduism. Indian culture and civilization, including its languages and arts reached mainland Southeast Asia
around the 1st century AD. It is generally believed that seafaring
merchants brought Indian customs and culture to ports along the Gulf of Thailand and the Pacific en route to trade with China. The Kingdom of Funan was most probably the first Khmer state to benefit from this influx of Indian ideas.

History

The golden age of Cambodia was between the 9th and 14th century, during the Angkor period, during which it was a powerful and prosperous empire that flourished and dominated almost all of inland Southeast Asia.
However, Angkor would eventually collapse after much in-fighting
between royalty and constant warring with its increasingly powerful
neighbors, notably Siam and Dai Viet. Many temples from this period however, like Bayon and Angkor Wat still remain today, scattered throughout Thailand, Cambodia, Laos, and Vietnam as a reminder of the grandeur of Khmer arts and culture. Cambodia’s unparalleled achievements in art, architectures, music, and dance during this period have had a great influence on many neighboring kingdoms, namely Thailand and Laos.
The effect of Angkorian culture can still be seen today in those
countries, as they share many close characteristics with current-day
Cambodia.

Architecture and housing

Main article: Architecture of Cambodia

Angkor Wat, the most famous Cambodian heritage site.

The Royal Palace in Phnom Penh

Rural style house in Cambodia

The Angkorian architects and sculptors
created temples that mapped the cosmic world in stone. Khmer
decorations drew inspiration from religion, and mythical creatures from Hinduism and Buddhism
were carved on walls. Temples were built in accordance to the rule of
ancient Khmer architecture that dictated that a basic temple layout
include a central shrine, a courtyard, an enclosing wall, and a moat.
Khmer motifs use many creatures from Buddhist and Hindu mythology, like
the Royal Palace in Phnom Penh, use motifs such as the garuda, a mythical bird in Hinduism. The architecture of Cambodia developed in stages under the Khmer empire from the 9th to the 15th century, preserved in many buildings of the Angkor
temple. The remains of secular architecture from this time are rare, as
only religious buildings were made of stone. The architecture of the
Angkor period used specific structural features and styles, which are
one of the main methods used to date the temples, along with
inscriptions.

In modern rural Cambodia, the nuclear family typically lives in a rectangular house
that may vary in size from four by six meters to six by ten meters. It
is constructed of a wooden frame with gabled thatch roof and walls of
woven bamboo. Khmer houses are typically raised as much as three meters on stilts for protection from annual floods. Two ladders or wooden staircases provide access to the house. The steep thatch roof overhanging the house walls protects the interior
from rain. Typically a house contains three rooms separated by
partitions of woven bamboo. The front room serves as a living room used
to receive visitors, the next room is the parents’ bedroom, and the
third is for unmarried daughters. Sons sleep anywhere they can find
space. Family members and neighbors work together to build the house,
and a house-raising ceremony is held upon its completion. The houses of
poorer persons may contain only a single large room. Food is prepared in
a separate kitchen located near the house but usually behind it. Toilet facilities consist of simple pits in the ground, located
away from the house, that are covered up when filled. Any livestock is
kept below the house. Chinese and Vietnamese houses in Cambodian towns
and villages are typically built directly on the ground and have
earthen, cement, or tile floors, depending upon the economic status of
the owner. Urban housing and commercial buildings may be of brick,
masonry, or wood.^[2]

Religion

Main article: Religion in Cambodia

Cambodia is predominantly Buddhist with 90% of the population being Theravada Buddhist, 1% Christian and the majority of the remaining population follow Islam, atheism, or animism.

Buddhist nun at Angkor Wat, Siem Reap, Cambodia.

Buddhism has existed in Cambodia since at least the 5th century CE Theravada
Buddhism has been the Cambodian state religion since the 13th century
CE (excepting the Khmer Rouge period), and is currently estimated to be
the faith of 90% of the population.^[3]

Buddhist monks at Angkor Wat. Buddhism is the official religion in all of Cambodia.

Islam is the religion of a majority of the Cham (also called Khmer Islam) and Malay minorities in Cambodia. According to Po Dharma, there were 150,000 to 200,000 Muslims in Cambodia as late as 1975. Persecution under the Khmer Rouge
eroded their numbers, however, and by the late 1980s they probably had
not regained their former strength. All of the Cham Muslims are Sunnis of the Shafi’i school. Po Dharma divides the Muslim Cham in Cambodia into a traditionalist branch and an orthodox branch.

Christianity
was introduced into Cambodia by Roman Catholic missionaries in 1660.
However, it made little headway at first, particularly among Buddhists.
In 1972 there were probably about 20,000 Christians in Cambodia, most of
whom were Roman Catholics. According to Vatican
statistics, in 1953, members of the Roman Catholic Church in Cambodia
numbered 120,000, making it, at that time, the second largest religion
in the country. In April 1970, just before repatriation, estimates
indicate that about 50,000 Catholics were Vietnamese. Many of the
Catholics remaining in Cambodia in 1972 were Europeans—chiefly French.
American Protestant missionary activity increased in Cambodia,
especially among some of the hill tribes and among the Cham, after the
establishment of the Khmer Republic. The 1962 census, which reported
2,000 Protestants
in Cambodia, remains the most recent statistic for the group. Observers
reported that in 1980 there were more registered Khmer Christians among
the refugees in camps in Thailand than in all of Cambodia before 1970.
Kiernan notes that, until June 1980, five weekly Protestant services
were held in Phnom Penh by a Khmer pastor, but that they had been
reduced to a single weekly service after police harassment.^[2]
There are around 20,000 Catholics in Cambodia which represents only
0.15% of the total population. There are no dioceses, but there are
three territorial jurisdictions - one Apostolic Vicariate and two Apostolic Prefectures.

Highland tribal groups, most with their own local religious systems, probably number fewer than 100,000 persons. The Khmer Loeu have been loosely described as animists,
but most tribal groups have their own pantheon of local spirits. In
general they see their world filled with various invisible spirits
(often called yang), some benevolent, others malevolent. They associate
spirits with rice, soil, water, fire, stones, paths, and so forth.
Sorcerers or specialists in each village contact these spirits and
prescribe ways to appease them. In times of crisis or change, animal
sacrifices may be made to placate the anger of the spirits. Illness is
often believed to be caused by evil spirits or sorcerers. Some tribes
have special medicine men or shamans
who treat the sick. In addition to belief in spirits, villagers believe
in taboos on many objects or practices. Among the Khmer Loeu, the Rhade and Jarai groups have a well-developed hierarchy of spirits with a supreme ruler at its head.^[2]

Ways of life

Birth and death rituals

The birth of a child is a happy event for the family. According to
traditional beliefs, however, confinement and childbirth expose the
family, and especially the mother and the child to harm from the spirit
world. A woman who dies in childbirth—crosses the river (chhlong tonle)
in Khmer is believed to become an evil spirit. In traditional Khmer
society, a pregnant woman respects a number of food taboos and avoids
certain situations. These traditions remain in practice in rural
Cambodia, but they have become weakened in urban areas.^[4]

Death is not viewed with the great outpouring of grief common to
Western society; it is viewed as the end of one life and as the
beginning of another life that one hopes will be better. Buddhist Khmer
usually are cremated, and their ashes are deposited in a stupa in the
temple compound. A corpse is washed, dressed, and placed in a coffin,
which may be decorated with flowers and with a photograph of the
deceased. White pennant-shaped flags, called “white crocodile flags,”
outside a house indicate that someone in that household has died. A
funeral procession consisting of an achar,
Buddhist monks, members of the family, and other mourners accompanies
the coffin to the crematorium. The spouse and the children show mourning
by shaving their heads and by wearing white clothing. Relics such as
teeth or pieces of bone are prized by the survivors, and they are often
worn on gold chains as amulets.^[4] If the child is always ill, his or her parents can go and change the name of child

Childhood and adolescence

Main article: Childhood and adolescence in Cambodia

Cambodian girls on a bicycle

A Cambodian child may be nursed until two to four years of age. Up to
the age of three or four, the child is given considerable physical
affection and freedom. Children around five years of age also may be
expected to help look after younger siblings. Children’s games emphasize
socialization or skill rather than winning and losing.^[4]

Most children begin school when they are seven or eight. By the time
they reach this age, they are familiar with the society’s norms of
politeness, obedience, and respect toward their elders and toward
Buddhist monks. The father at this time begins his permanent retreat
into a relatively remote, authoritarian role. By age ten, a girl is
expected to help her mother in basic household tasks; a boy knows how to
care for the family’s livestock and can do farm work under the
supervision of older males. Adolescent children usually play with
members of the same sex. During his teens, a boy may become a temple
servant and go on to serve a time as a novice monk, which is a great
honor for the parents.^[4]

In precommunist days, parents exerted complete authority over their
children until the children were married, and the parents continued to
maintain some control well into the marriage. Age difference is strictly
recognized with polite vocabulary and special generational terms for
“you”.^[4]

Courtship, marriage, and divorce

Main article: Courtship, marriage, and divorce in Cambodia

In Cambodia, premarital sex is deplored. The choice of a spouse is a
complex one for the young male, and it may involve not only his parents
and his friends, as well as those of the young woman, but also a
matchmaker and a Haora.
In theory, a girl may veto the spouse her parents have chosen.
Courtship patterns differ between rural and urban Khmer; romantic love
is a notion that exists to a much greater extent in larger cities. A man
usually marries between the ages of nineteen and twenty-five, a girl
between the ages of sixteen and twenty-two. After a spouse has been
selected, each family investigates the other to make sure its child is
marrying into a good family. In rural areas, there is a form of
bride-service; that is, the young man may take a vow to serve his
prospective father-in-law for a period of time.

Pre-wedding photographs of Cambodian couple at Angkor Wat

Bride and groom at a Cambodian wedding

The traditional wedding is a long and colorful affair. Formerly it
lasted three days, but in the 1980s it more commonly lasted a day and a
half. Buddhist priests offer a short sermon and recite prayers of
blessing. Parts of the ceremony involve ritual hair cutting, tying
cotton threads soaked in holy water around the bride’s and groom’s
wrists, and passing a candle around a circle of happily married and
respected couples to bless the union. After the wedding, a banquet is
held. Newlyweds traditionally move in with the wife’s parents and may
live with them up to a year, until they can build a new house nearby.^[4]

Divorce is legal and relatively easy to obtain, but not common.^[4]
Divorced persons are viewed with some disapproval. Each spouse retains
whatever property he or she brought into the marriage, and
jointly-acquired property is divided equally. Divorced persons may
remarry, but the woman must wait ten months. Custody of minor children
is usually given to the mother, and both parents continue to have an
obligation to contribute financially toward the rearing and education of
the child.^[4] The divorced male doesn’t have a waiting period before he can re-marry.^[5]

Social organization

Main article: Social organization in Cambodia

Khmer culture is very hierarchical.
The greater a person’s age, the greater the level of respect that must
be granted to them. Cambodians are addressed with a hierarchical title
corresponding to their seniority before the name. When a married couple
becomes too old to support themselves, they may invite the youngest
child’s family to move in and to take over running the household. At
this stage in their lives, they enjoy a position of high status.^[4]

The individual Khmer is surrounded by a small inner circle of family
and friends who constitute his or her closest associates, those he would
approach first for help. The nuclear family, consisting of a husband
and a wife and their unmarried children, is the most important kin
group. Within this unit are the strongest emotional ties, the assurance
of aid in the event of trouble, economic cooperation in labor, sharing
of produce and income, and contribution as a unit to ceremonial
obligations. In rural communities, neighbors—who are often also kin—may
be important, too. Fictive child-parent, sibling, and close friend
relationships Cambodia transcend kinship boundaries and serve to
strengthen interpersonal and interfamily ties. Beyond this close circle
are more distant relatives and casual friends. In rural Cambodia, the
strongest ties a Khmer may develop—besides those to the nuclear family
and to close friends—are those to other members of the local community. A
strong feeling of pride—for the village, for the district, and
province—usually characterizes Cambodian community life.^[6]

Legally, the husband is the head of the Khmer family, but the wife
has considerable authority, especially in family economics. The husband
is responsible for providing shelter and food for his family; the wife
is generally in charge of the family budget, and she serves as the major
ethical and religious model for the children, especially the daughters.
Both husbands and wives are responsible for domestic economic tasks.^[6]

Customs

Sampeah (Cambodian greeting)

In Khmer culture a person’s head is believed to contain the person’s soul–therefore making it taboo
to touch or point one’s feet at it. It is also considered to be
extremely disrespectful to use the feet to point out a person, or to sit
or sleep with the soles of the feet pointing at a person, as the feet
are the lowest part of the body and are considered to be impure.

When greeting people or to show respect in Cambodia people do the “sampeah” gesture, identical to the Indian namaste and Thai wai.

Customary Cambodian teachings are laid out in verse form in long works from the 14th to 18th centuries collectively called Chhbap (”rules” or “codes”).^[7] These were traditionally learned by rote. Works such as the Chhbap Pros (”Boy’s Code”), Chhbap Srey (”Girl’s Code”) and Chhbap Peak Chas
(”Code of Ancient Words”) gave such advice as: a person that does not
wake up before sunrise is lazy; a child must tell parents or elders
where they go and what time they will return home; always close doors
gently, otherwise a bad temper will be assumed; sit in a chair with the
legs straight down and not crossed (crossing the legs is a mark of an
impolite person); and always let the other person do more talking.

In Cambodia it is not polite to make eye contact with someone who is older or someone who is considered a superior.

Clothing

Main article: Cambodian clothing

Clothing in Cambodia is one of the most important aspects of the
culture. Cambodian fashion differs according to ethnic group and social
class. Khmer people traditionally wear a checkered scarf called a Krama.
The “krama” is what distinctly separates the Khmer (Cambodians) from
their neighbors the Thai, the Vietnamese, and the Laotians. The scarf is
used for many purposes including for style, protection from the sun, an
aid (for the feet) when climbing trees, a hammock for infants, a towel, or as a “sarong“. A “krama” can also be easily shaped into a small child’s doll for play. Under the Khmer Rouge, krama of various patterns were part of standard clothing.

A Khmer women wearing a Krama

The long-popular traditional garment known as the Sampot, is an Indian-influenced costume which Cambodians have worn since the Funan era. Historically, Khmer clothing has changed depending on the time period and religion. From the Funan era to the Angkor Era, there was a strong Hindu influence in Cambodian fashion which favored wearing Sampots over the lower body and oftentimes nothing from the waist up except jewelry including bracelets and collars such as the Sarong Kor, a symbol of Hinduism.

A dancer wearing Sampot Chong Kben

As Buddhism began to replace Hinduism, Khmer people started wearing the blouse, shirt and trousers
of Khmer style. Khmer people, both common and royal, stopped wearing
the Hindu-style collars and began to adopt beautiful decorated shawls
such as Sbai instead. This new clothing style was popular in the Udong period.

In fact, a Khmer lady habitually chooses the right colour for her Sampot or blouse, both to please herself and to follow the costume of good luck.

Some Cambodians still wear a religious style of clothing. Some Khmer
men and women wear a Buddha pendant on a necklace. There are different
pendants for different uses; some are meant for protection from evil
spirits, some are meant to bring good luck.

Otherwise, in the notable class people in Cambodia, especially the
royal caste, have adapted a well known dress as well as expensive
fashion style.Sampot is still well recognized among the royalty. Most royalty prefer Sampot Phamuong, a new version of sampot adapted by Thai people
in the 17th century. Since the Udong period, most royalty have retained
their dressing habits. Female royalty created the most attractive
fashion. The lady always wears a traditional cape called sbai or rabai kanorng,
which is draped over the left shoulder, leaving the right shoulder
bare. Rarely was the cape worn over the right shoulder. The sbai or
rabai kanorng would have been sumptuously fashioned in the old days in
threads of genuine gold or silver. The cape in the old days would have
hung down to the hem of the Sampot.

Dancers wear a collar known as Sarong Kor around their necks. Importantly, they wear a unique skirt called Sampot sara-bhap
(lamé), made from silk inter-woven with gold or silver threads, forming
elaborate and intricate designs that shimmer as the dancers move. This
is held in place with a bejewelled belt. A multitude of jewellery is
also worn by the female dancers. These include earrings, several pairs
of bangles, a garland of flowers in the form of a bracelet, bracelets,
anklets and an armlet that is worn on the right. Several body chains
cross over the body like a sash. A circular or diamond shaped pendant is
worn around the neck.

There are several different types of mokot worn by female royalty.
The typical mokots that are worn are much similar to those of male
royalty. Some crowns are just like tiaras where at the back of the mokot
hair is let loose, cascading down the back. Other mokots have a few
accessories such as ear pieces that would sit above the ear and help
hold the mokot in place while a comb at the back is just an added
accessory. Flowers are also worn on the mokot in the same style, but the
hanging garlands of flowers are worn on the left and the bouquet is
worn on the right. The best example of these royal clothes is
illustrated by Khmer classical dance costumes, which are an adaptation
of the beautiful royalty costume.

Cuisine

Main article: Cambodian cuisine

Amok, a popular Cambodian dish

Fried Prahok

Khmer cuisine is similar to that of its Southeast Asian neighbors. It shares many similarities with Thai cuisine, Vietnamese cuisine and Teochew cuisine. Cambodian cuisine also uses fish sauce in soups, stir-fried cuisine, and as dippings. The Chinese influence can be noted in the common chha (Khmer: ឆារ, Stir frying) and in the use of many variations of rice noodles. A particular popular dish of ultimately Chinese origin is “pork broth rice noodle soup”, similar to phở, called kuy tieu (Khmer: គុយទាវ). Indian influenced dishes include many types of curry known as kari (Khmer: ការី)
that call for dried spices such as star anise, cardamom, cinnamon,
nutmeg and fennel as well as local ingredients like lemongrass, garlic,
kaffir lime leaves, shallots and galangal that give dishes a distinctive
Cambodian flavor.^[8] Banh Chaew (Khmer: នំបាញ់ឆែវ), the Khmer version of the Vietnamese Bánh xèo, is also a popular dish.

Khmer cuisine is noted for the use of prahok (ប្រហុក), a type of fermented fish paste, in many dishes as a distinctive flavoring. When prahok is not used, it is likely to be kapǐ (កាពិ) instead, a kind of fermented shrimp paste. Coconut milk is the main ingredient of many Khmer curries and desserts. Cambodians prefer either jasmine rice or sticky (glutinous) rice. The latter is used more in dessert dishes with fruits such as durian
while jasmine rice is eaten with meals. Almost every meal is eaten with
a bowl of rice. Typically, Cambodians eat their meals with at least
three or four separate dishes. Each individual dish will usually be one
of either sweet, sour, salty or bitter. Chili is usually left up to the
individual to add themselves. In this way Cambodians ensure that they
get a bit of every flavor to satisfy their palates.

Regional Cambodian cuisine offers some unique dishes influenced by the traditions of local ethnic groups. In Kampot and Kep, known for its Kampot Pepper Crab or Kdam Chha Mrich Kchei (Khmer: ក្តាមឆាម្រេចខ្ជី) in Khmer. This dish is prepared with a local crab fried with the black pepper from area pepper fields. Kula people, an ethnic group of Pailin Province, originated Mee Kola (Khmer: មីកុឡា), a vegetarian rice stick noodle dish. In southeastern Cambodia, the influence of Vietnamese cuisine are strong, evidenced by Bánh tráng which is ubiquitous in southeastern Cambodia but virtually unknown elsewhere. The region between Siem Reap and Kampong Thom, an area with many Chinese Cambodians, displays Khmer versions of many Chinese dishes.

Arts and literature

Visual arts

Main articles: Visual arts of Cambodia and Khmer sculpture

The history of visual arts in Cambodia stretches back centuries to ancient crafts; Khmer art reached its peak during the Angkor period. Traditional Cambodian arts and crafts include textiles, non-textile weaving, silversmithing, stone carving, lacquerware, ceramics, wat murals, and kite-making.
Beginning in the mid-20th century, a tradition of modern art began in
Cambodia, though in the later 20th century both traditional and modern
arts declined for several reasons, including the killing of artists by
the Khmer Rouge. The country has experienced a recent artistic revival due to increased support from governments, NGOs, and foreign tourists.

Thon-rammana widely used in Khmer classical dance.

Music

Main article: Music of Cambodia

Especially in the 60s and 70s, the ‘big two’ duet of Sinn Sisamouth and Ros Sereysothea
had been a large hit in the country. However after their deaths, new
music stars have tried to bring back the music. Cambodian music has
undergone heavy Westernization.

The Cambodian pinpeat ensemble is traditionally heard on feast days
in the pagodas. It is also a court ensemble used to accompany classical
dance for ritual occasions or theatrical events. The pinpeat is
primarily made up of percussion instruments: the roneat ek (lead
xylophone), roneat thung (low bamboo xylophone), kong vong touch and
kong vong thom (small and large sets of tuned gongs), sampho (two-sided
drum), skor thom (two large drums), and sralai (quadruple-reed
instrument).

Dance

Main article: Dance of Cambodia

Cambodian Dance can be divided into three main categories: classical dance, folk dances, and vernacular dances.

Princess Bopha Devi is noted as one of the most popular dancers in the country.

Khmer classical dance is a form of Cambodian dance originally
performed only for royalty. The dances have many elements in common with
Thai classical dance.
During the mid-20th century, it was introduced to the public where it
now remains a celebrated icon of Khmer culture, often being performed
during public events, holidays, and for tourists visiting Cambodia.this
classical Dance is famous for its using of hands and feet to express
emotion which known as there are 4,000 different gestures in this type
of dance. Provided as repeating a golden age in 1960s, Khmer Classical Dance which know as The Royal Ballet of Cambodia after select as UNESCO’s Masterpieces of the Oral and Intangible Heritage of Humanity, has lead one of its dance to be a outstanding dance of all for culture and society. Reamker, a khmer version of Indian, Ramayana had influced strongly to Khmer classical dance. It involved in khmer gesture, movement and story line.The dance that divided from Reamker Dance known as Robam Sovann Macha and Robam Moni Mekala. In Facts, all of Dance reminded the audience of celestial dance which is an angel or Apsara
in sansrit mythology in goal of bring the good luck and success to the
viewer. The Classical dance is create by the heart of high art as the
performer is decorated with themselves with a branches of jewellry.

Apsara Dance, a khmer dance that has survived since the Angkor Era,
has been singled out to attract foreign tourists and to make the
richness of khmer culture known to the world. Apsara Dance was promoted
by Princess Norodom Buppha Devi before the Khmer Rouge times and recently has received an award as one of the main symbols of Cambodia.

Khmer folk dances, which are performed for audiences, are fast-paced.
The movements and gestures are not as stylized as Khmer classical
dance. Folk dancers wear clothes of the people they are portraying such
as Chams, hill tribes, farmers, and peasants. The folk dance music is played by a mahori orchestra.

Cambodian vernacular dances (or social dances) are those danced at social gatherings. Such dances include Romvong, Rom Kbach, Rom Saravan, and Lam Leav. Some of these dances have much influence from the traditional dances of Laos. But Rom Kbach,
for example, take heavily from the classical dance of the royal court.
Other social dances from around the world have had an impact on
Cambodian social culture include the Cha-cha, Bolero, and the Madison.

Literature

Main article: Literature of Cambodia

The tale of Vorvong & Sorvong illustration, a Khmer 19th century drawing.

A testimony of the antiquity of the Khmer language are the multitude of epigraphic
inscriptions on stone. The first written proof that has allowed the
history of the Khmer Kingdom to be reconstructed are those inscriptions.
These writings on columns, stelae and walls throw light on the royal lineages, religious edicts, territorial conquests and internal organization of the kingdom.

Following the stone inscriptions, some of the oldest Khmer documents are translations and commentaries of the Pali Buddhist texts of the Tripitaka. They were written by the monks on palmyra palm leaves and kept in various monasteries throughout the country.

The classical tragic love story of Tum Teav

The Reamker (Khmer: រាមកេរ្តិ៍, “Rama’s Fame”) is the Cambodian version of the Ramayana, the famous Indian epic.
The Reamker is composed in rhymed verses and is staged in sections that
are adapted to dance movements interpreted by Khmer artists. The
Reamker is the most ubiquitous form of traditional Cambodian theatre.

Cambodia had a rich and varied traditional oral literature. There are
many legends, tales and songs of very ancient origin that were not put
into writing until the arrival of the Europeans. One of the most
representative of these tales was the story of Vorvong and Sorvong (Vorvong and Saurivong), a long story about two Khmer princes that was first put into writing by Auguste Pavie.
This French civil servant claimed that he had obtained the story from
old Uncle Nip in Somrontong District. This story was put into writing in
Battambang.^[9] In 2006 the Vorvong and Sorvong story was enacted in dance form by the Royal Ballet of Cambodia.^[10]

Tum Teav, which has been compared^{[by whom?]} to Shakespeare’s Romeo and Juliet,
is probably the most well-known indigenous story, based on a poem first
written by a Khmer monk named Sam. A tragic love story set during the Lovek era, it has been told throughout Cambodia
since at least the middle of the 19th century. The story has been
portrayed in many forms including oral, historical, literary, theatre,
and film adaptions. Tum Teav also has played a role in Cambodia’s education, appearing as a topic for the 12th grade Khmer language examination several times. Although a translation into French had already been made by Étienne Aymonier in 1880, Tum Teav was popularized abroad when writer George Chigas translated the 1915 literary version by the venerable Buddhist monk Preah Botumthera Som or Padumatthera Som, known also as Som, one of the best writers in the Khmer language.^[11]

Some talented members of Khmer royalty such as King Ang Duong
(1841–1860) and King Thommaracha II (1629–1634) have produced lasting
works of literature as well. King Thomaracha wrote a highly esteemed
poem for younger Cambodians. The prolific King Ang Duong is most famous
for his novel Kakey, inspired from a Jataka tale about an unfaithful woman. While not written as a work of instruction, Kakey is often used as an example to teach young Khmer girls about the importance of fidelity.

Shadow Theatre

Nang Sbek (shadow theatre) (or Lkhaon Nang Sbek; Khmer) is closely related to the Nang Yai of Thailand, Wayang of Malaysia and Indonesia like the islands of Java and Bali,
thus implying that Nang Sbek may have an Indonesian or Malaysian origin
many centuries ago. Nang Sbek is also a dying art form and may
disappear because of the decline in popularity due to the introduction
of modern entertainment. Before the spread of modern entertainment such
as movies, videos and television the Khmer enjoyed and watched shadow
theatre apart from the other sources of entertainment available during
that time. There are three kinds of shadow theatre in Cambodia:

Sovannahong, was one of the highest successful film in 1960s.

Nang Sbek Thom is an art that involves mime, song, music as well as dance and narration to the accompaniment of the Pinpeat orchestra. It most often features the Reamker.
Nang Sbek Toch also called Nang Kalun and sometimes called Ayang (small shadow theatre) uses smaller puppets and a wide range of stories.
Sbek Paor (coloured puppet theatre) uses coloured leather puppets.

Film

Main article: Cinema in Cambodia

Cinema in Cambodia began in the 1950s; King Norodom Sihanouk himself
was an avid film enthusiast. Many films were being screened in theaters
throughout the country by the 1960s, which are regarded as the “golden
age”. After a decline during the Khmer Rouge regime, competition from video and television has meant that the Cambodian film industry is relatively weak today.

Sports

Main article: Sport in Cambodia

Cambodia has increasingly become involved in sports over the last 30 years. Football is popular as are martial arts, including bokator, pradal serey (Khmer kick boxing), and Khmer traditional wrestling.

Bokator is an ancient Khmer martial art said^{[by whom?]} to be the predecessor of all Southeast Asian kickboxing styles. Depicted in the bas relief at Angkor Wat,^{[dubious – discuss]} bokator was the close quarter combat system used by the ancient Angkor army. Unlike kickboxing, which is a sport fighting art, bokator
was a soldier’s art, designed to be used on the battlefield. When
fighting, bokator practitioners still wear the uniforms of ancient Khmer
armies. A kroma (scarf) is folded around their waist and blue and red silk cords are tied around the combatant’s head and biceps.

Young Cambodian boxers

Pradal serey, or traditional Khmer kickboxing, is a popular sport in Cambodia. Victory is by knockout or by judge’s decision. Styles of boxing have been practiced in Southeast Asia since ancient times. In the Angkor
era, both armed and unarmed martial arts were practiced by the Khmers.
Evidence shows that a style resembling pradal serey existed around the
9th century.^{[citation needed]} There have been heated debates between nations about the true origins of Southeast Asian kickboxing.

Khmer traditional wrestling
is yet another popular Cambodian sport. A wrestling match consists of
three rounds, which may be won by forcing an opponent to his back.
Traditional matches are held during the Khmer New Year and other Cambodian holidays.

The Cambodian Football Federation is the governing body of football in Cambodia, controlling the Cambodian national football team. It was founded in 1933, and has been a member of FIFA since 1953, and the Asian Football Confederation (AFC) since 1957.

Phnom Pehn National Olympic Stadium is the national stadium, with a capacity of 50,000 in Phnom Penh.

VOICE OF SARVAJAN

Steal a little, but don’t loot- Indian minister sparks outcry

By Reuters

Published: August 12, 2012

Minister Shivpal Singh Yadav told officials that they can steal a
little of public money if they work hard but they should not behave like
dacoits. PHOTO: REUTERS/FILE.

LUCKNOW: A minister in
India’s most populous and politically crucial state, Uttar Pradesh, has
said bureaucrats can steal a little as long as they work hard – sparking
national outcry in a country whose ruling class has long been mired in
corruption scandals.

“If you work hard, and put your heart and soul into it … then you are
allowed to steal some,” Shivpal Singh Yadav told a gathering of local
officials in comments caught on camera.

The comments on Thursday were caught by a local TV camera and then
played on newscasts across the country. Yadav, a minister for public
works who belongs to the state’s ruling Samajwadi Party.

Uttar Pradesh, which is bigger than Brazil by population.

Shivpal Singh Yadav’s nephew is
Akhilesh Yadav, Uttar Pradesh’s chief minister. Members of his party have been involved in criminal investigations.

Rally against SC order in Delhi on August 22

The Rashtriya SC/ST Panchayat and All India SC/ST Railway Employees
Association will hold a mass rally at Jantar Mantar in New Delhi on
August 22 to protest against the Uttar Pradesh government for accepting
the Supreme Court order that declared as unconstitutional a section of
the Uttar Pradesh Public Service (reservation for SC, ST and OBC)
Act-1994, which gave reservation in promotion in government departments.

In a press conference organised by the Confederation of Scheduled
Castes, Scheduled Tribes and Backward Classes Organizations, Karamveer
Singh — the organiser of the rally — said: “The 85th constitutional
amendment is not being implemented even though the Parliament has made
it clear that reservation to SC/STs should be given with consequential
seniority.”

“We strongly protest against outsourcing of government projects, as
these then move into the realm of private companies where there is no
provision of reservation. This makes us lose jobs,” said Ashok Kumar,
national secretary of All India SC/ST Railway Employees Association.

Only solution is to acquire the MASTER KEY as desired by Baba Sahib Dr.Ambedkar and hand over to BSP for equal distribution of wealth of the nation and to have proportional reservation in all the sectors including the private sector and all the trades for the happiness and welfare of the entire people.

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08/10/12

10 08 2012 FRIDAY LESSON 673 FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு D.Bojjhaṅgas மீதான பிரிவு Dhammapada Verse 291 Kukkutandakhadika Vatthu - When Anger Does Not Abate ABOUT AWAKEN ONES WITH AWARENESS of Bhutan Bumthang • Kurjey Lhakhang - one of Bhutan’s most sacred temples - image of Guru Rinopche enshrined in rock. Paro • Rinpung Dzong • Paro Taktsang (Tiger’s Nest) - perched on a 1,200 meter cliff, this is one of Bhutan’s most spectacular monasteries. Punakha • Punakha Dzong - constructed by Zhabdrung Ngawang Namgyal in 1637-38 it is the head monastery of the Southern Drukpa Kagyu school. Phobjika • Gangteng Monastery Thimphu • Chagri Monastery

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Posted by: site admin @ 6:54 am

10 08 2012 FRIDAY LESSON 673 FREE ONLINE eNālāndā Research and Practice UNIVERSITY
through
http://sarvajan.ambedkar.org

Dhammapada Verse 291 Kukkutandakhadika Vatthu - When Anger Does Not Abate

ABOUT AWAKEN ONES WITH AWARENESS of Bhutan
Bumthang
    •    Kurjey Lhakhang - one of Bhutan’s most sacred temples - image of Guru Rinopche enshrined in rock.
Paro
    •    Rinpung Dzong
    •    Paro Taktsang (Tiger’s Nest) - perched on a 1,200 meter cliff, this is one of Bhutan’s most spectacular monasteries.
Punakha
    •    Punakha Dzong - constructed by Zhabdrung Ngawang Namgyal in 1637-38 it is the head monastery of the Southern Drukpa Kagyu school.
Phobjika
    •    Gangteng Monastery
Thimphu
    •    Chagri Monastery

BSP — created major uproar and repeated
adjournments in Parliament on Thursday forcing the Government to agree
to bring a Constitutional amendment bill for reservation in promotion of SC and STs in State Government jobs.

Raising the issue in Rajya Sabha, BSP chief Mayawati pointed out
she
had taken up the matter on April 30 in the House during the budget
session following which a debate took place on May 3. She said a general
consensus had then emerged for bringing a Constitutional amendment bill
to deal with a Supreme Court ruling on reservations in promotions.

She said the Government had then agreed to call an all-party meeting,
but it never took place.

During adjournment, Mayawati met the Prime Minister and discussed the
matter. Leader of Opposition Arun Jaitley also held talks with the
Prime Minister.

Minister of State for Prime Minister’s Office (PMO) informed the Upper House that a bill will be brought
in this regard on August 22 and Prime Minister Manmohan Singh will call a
meeting of leaders of all political parties on August 21 to discuss the
issue of SC/ST reservation.

The Government was forced to make this announcement as Bahujan Samaj Party (BSP)) raised a din in both Houses.

When he said the Government would call an all-party meeting
soon, BSP members protested vehemently and rushed into the well of the
House raising slogans. Chairman Hamid Ansari adjourned the House till noon.

Similar scenes were witnessed again when the House reassembled with
the BSP coming into the Well. Tariq Anwar, who
was in chair, adjourned the House for 15 minutes at about 12.10 pm

When the House met again, he made the announcement about bringing the bill on August 22.

Lok Sabha also witnessed uproar over the demand with the BSP
raising the matter as soon as the House assembled for the day.

Dara Singh Chauhan (BSP) demanded that the SC/ST employees should be
granted reservation in promotion in Government jobs immediately.

>> Sutta Piṭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta

— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.

Note: infobubbles on all Pali words

Pāḷi

Uddesa

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

English

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

இது, பிக்குளே, இந்த dukkha ariyasacca துக்க மேதக்க மெய்ம்மை என அழைக்கபடுகிறது.

E. Sacca Pabba

Puna ca·paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, catūsu ariyasaccesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu cittānupassī viharati, catūsu ariyasaccesu?

E. Section on the Truths

And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the four ariya·saccas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the four ariya·saccas?

Idha, bhikkhave, bhikkhu ‘idaṃ dukkhaṃ’ ti yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·samudayo’ ti yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·nirodho’ ti yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·nirodha·gāminī paṭipadā’ ti yathā·bhūtaṃ pajānāti.

E1. Dukkhasacca Niddesa

Katamaṃ ca, bhikkhave, dukkhaṃ ariya·saccaṃ? Jāti-pi dukkhā, jarā-pi dukkhā (byādhi-pi dukkho) maraṇam-pi dukkhaṃ, soka·parideva·dukkha·domanass·upāyāsā pi dukkhā, a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; saṅkhittena pañc‘upādāna·k·khandhā dukkhā.

தமிழ்
E. இந்த சத்தியம் மேல் ஆன பகுதி

மற்றும் இன்னமும், பிக்குளே, ஒரு பிக்கு, dhammas in dhammas சட்டத்துக்கு
அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் நான்கு
ariya·saccas மேதக்க மெய்ம்மை பற்றிய வகையில் வாசம் செய்கிரார்.

மற்றும் இன்னமும், எவ்வாறு ஒரு பிக்கு, dhammas in dhammas சட்டத்துக்கு
அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன்
ariya·saccas மேதக்க மெய்ம்மை பற்றிய வகையில் வாசம் செய்கிரார்?

E1. Exposition of Dukkhasacca

And what, bhikkhus, is the dukkha ariyasacca? Jāti is dukkha, aging is dukkha (sickness is dukkha) maraṇa is dukkha, sorrow, lamentation, dukkha, domanassa and distress is dukkha, association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna·k·khandhas are dukkha.

E1. Dukkhasacca துக்கச்சத்தியம் விளக்கிக்காட்டுதல்

மற்றும் என்ன, பிக்குளே, dukkha ariyasacca துக்க மேதக்க மெய்ம்மை என்பது?Jāti is dukkha பிறப்பு என்பது துக்கம், மூப்படைதல் என்பது துக்கம் (நோய்நிலை என்பது துக்கம் )maraṇa மரணம் என்பது துக்கம், மனத்துயரம், புலம்பல், துக்கம்,domanassa மனதிற்குரிய கவலை சச்சரவு நோய் மற்றும் இடுக்கண் என்பது துக்கம், எது வெறுப்புடன் கூட்டமைகிரதோ கிடைக்காவிடில் எது வெறுப்புடன் கூட்டமைகிரதில்லையோ அது துக்கம், ஒருவருக்கு தேவைகள் கிடைக்காவிடில் அது துக்கம்,சுருக்கம், ஐந்து upādāna·k·khandhas பற்றாசைகளின் ஒன்று சேர்க்கை என்பவை துக்கம்.

Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi satta-nikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave, jāti.

And what, bhikkhus, is jāti? For the various beings in the various classes of beings, jāti, the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas, the acquisition of the āyatanas. This, bhikkhus, is called jāti.

மற்றும் என்ன, பிக்குளே, jāti பிறப்பு என்பது? பல்வேறு வகைப்பட்ட உயிருரு களுக்கு பல்வேறு வகைப்பட்ட வர்க்கம்,jāti பிறப்பு, இந்த பரம்பரை
[கருப்பைக்குள்ளே] இந்த khandhas மொத்தை கற்பனையுருவ தோற்ற குவியல், āyatanas புலனுணர்வின் கோள வடிவத்தை கையகப்படுத்தல், இது, பிக்குளே, jāti பிறப்பு என்பது.

Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi satta-nikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko: ayaṃ vuccati, bhikkhave, jarā.

And what, bhikkhus, is jarā? For the various beings in the various classes of beings, jarā,
the state of being decayed, of having broken [teeth], of having grey
hair, of being wrinkled, the decline of vitality, the decay of the indriyas: this, bhikkhus, is called jarā.

மற்றும் என்ன, பிக்குளே, jarā முதுமை என்பது? பல்வேறு வகைப்பட்ட உயிருருகளுக்கு பல்வேறு வகைப்பட்ட வர்க்கம், jarā, பாழாகு நிலை உடைந்த பற்கள் உடையவராயிருத்தல், நரைமயிர் உடையவராயிருத்தல், திரைவிழ, சீவத்துவ இறக்கச்சரிவு,indriyas
இயல்பான உளச் செயல், கட்டுப்பாட்டு விதி, வழிகாட்டும் கோட்பாடுகள் வலிமை அழுகுதல்,இது, பிக்குளே, jarā முதுமை என்பது.

Katamaṃ ca, bhikkhave, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi satta-nikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo, idaṃ vuccati, bhikkhave, maraṇaṃ.

And what, bhikkhus, is maraṇa?
For the various beings in the various classes of beings, the decease,
the state of shifting [out of existence], the break up, the
disappearance, the death, maraṇa, the passing away, the break up of the khandhas, the laying down of the corpse: this, bhikkhus, is called maraṇa.

மற்றும் என்ன, பிக்குளே, maraṇa மரணம் என்பது? பல்வேறு வகைப்பட்ட உயிருருகளுக்கு பல்வேறு வகைப்பட்ட வர்க்கம், இந்த சாவு, இந்த நடமாடும் நிலை, [வாழ்க்கைக்கு வெளியே ]இந்த கலைந்து செல்,இந்த மறைவு, இந்த சாதல், maraṇa மரணம், இந்த கழிதல், இந்த khandhas மொத்தை கற்பனையுருவ தோற்ற குவியல் கூறு கூறாக்கு, இந்த உயிரற்ற மனித உடல் கீழ் நோக்கி கிடப்பது: இது, பிக்குளே, maraṇa மரணம் என்பது.

Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena dukkha·dhammena phuṭṭhassa soko socanā socita·ttaṃ anto·soko anto·parisoko, ayaṃ vuccati, bhikkhave, soko.

And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas, the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.

மற்றும் என்ன, பிக்குளே, மனத்துயரம் என்பது? ஒன்றில், பிக்குளே, பல்வேறு வகைப்பட்ட இணைக்கப்பட்ட இடர்ப்பாடு வகைகள், பல்வேறு வகைப்பட்ட dukkha dhammas துக்க தம்மா, இணைக்கப்பட்ட மனம் நெகிழவைத்தல்,
இந்த மனத்துயரம், இந்த துயருறுதல், இந்த ஆழ்ந்த மனத்துன்ப நிலை, இந்த உட்புறமான மனத்துயரம், இந்த உட்புறமான அபார மனத்துயரம்:இது, பிக்குளே, மனத்துயரம் என்பது.

Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena dukkha·dhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.

And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas,
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.

மற்றும் என்ன, பிக்குளே, புலம்பல் என்பது? ஒன்றில், பிக்குளே, பல்வேறு வகைப்பட்ட இணைக்கப்பட்ட இடர்ப்பாடு வகைகள், பல்வேறு வகைப்பட்ட dukkha dhammas துக்க தம்மா, இணைக்கப்பட்ட மனம் நெகிழவைத்தல், இந்த மனத்துயரம், இந்த துயருறுதல், இந்த ஆழ்ந்த மனத்துன்ப நிலை, இந்த உட்புறமான மனத்துயரம், இந்த உட்புறமான அபார மனத்துயரம்: இது, பிக்குளே, புலம்பல் என்பது.

Katamaṃ ca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ a·sātaṃ kāya·samphassa·jaṃ dukkhaṃ a·sātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.

And what, bhikkhus, is dukkha? Whatever, bhikkhus, bodily dukkha, bodily unpleasantness, dukkha engendered by bodily contact, unpleasant vedayitas: this, bhikkhus, is called dukkha.

மற்றும் என்ன, பிக்குளே, dukkha துக்கம் என்பது? என்னவாயினும் பிக்குளே, உடலைச் சார்ந்த துக்கம், உடலைச் சார்ந்த சச்சரவு, dukkha துக்கம் உடலைச் சார்ந்த தொடர்பான சுவேதசம், வெறுப்பு விளைக்கிற vedayitas உறுதலுணர்ச்சி அனுபவம்: இது, பிக்குளே, dukkha துக்கம் என்பது.

Katamaṃ ca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ a·sātaṃ mano·samphassa·jaṃ dukkhaṃ a·sātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.

And what, bhikkhus, is domanassa? Whatever, bhikkhus, mental dukkha, mental unpleasantness, dukkha engendered by mental contact, unpleasant vedayitas: this, bhikkhus, is called domanassa.

மற்றும் என்ன, பிக்குளே, domanassa மனதிற்குரிய கவலை சச்சரவு நோய் மற்றும் இடுக்கண் என்பது? என்னவாயினும் பிக்குளே, உடலைச் சார்ந்த துக்கம், உடலைச் சார்ந்த சச்சரவு, dukkha துக்கம் உடலைச் சார்ந்த தொடர்பான சுவேதசம், வெறுப்பு விளைக்கிற vedayitas உறுதலுணர்ச்சி அனுபவம்: இது, பிக்குளே, domanassa மனதிற்குரிய கவலை சச்சரவு நோய் மற்றும் இடுக்கண் என்பது.

Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena dukkha·dhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.

And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.

மற்றும் என்ன, பிக்குளே, நம்பிக்கையின்மை என்பது? ஒன்றில், பிக்குளே, பல்வேறு வகைப்பட்ட இணைக்கப்பட்ட இடர்ப்பாடு வகைகள், பல்வேறு வகைப்பட்ட dukkha dhammas துக்க தம்மா, இணைக்கப்பட்ட மனம் நெகிழவைத்தல்,இந்த நம்பிக்கையின்மை, இந்த துயருறுதல், இந்த ஆழ்ந்த மனத்துன்ப நிலை, இந்த உட்புறமான நம்பிக்கையின்மை, இந்த உட்புறமான அபார மனத்துயரம்:இது, பிக்குளே, நம்பிக்கையின்மை என்பது.

Katamo ca, bhikkhave, a·p·piyehi sampayogo dukkho? Idha yassa te honti an·iṭṭhā a·kantā a·manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā pan·assa te honti an·attha·kāmā a·hita·kāmā a·phāsuka·kāmā a·yoga·k·khema·kāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, a·p·piyehi sampayogo dukkho.

And what, bhikkhus, is the dukkha
of being associated with what is disagreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are unpleasing, not enjoyable, unpleasant, or else those who
desire one’s disadvantage, those who desire one’s loss, those who desire
one’s discomfort, those who desire one’s non-liberation from
attachment, meeting, being associated, being together, encountering
them: this, bhikkhus, is called the dukkha of being associated with what is disagreeable.

மற்றும் என்ன, பிக்குளே, dukkha துக்கத்துடன் இணைக்கப்பட்ட மனத்துக்கொவ்வாதது? இங்கு, படிவங்கள் படி, ஒலிகள், சுவைகள், வாசனைகள், உடலைச் சார்ந்த புலனுணர்வாதம் மற்றும் மன ஊன புலனுணர்வாதம், அங்கே எவை மகிழ்வில்லாதது இருக்கிரதோ, மகிழ்ச்சிகரமாக இல்லாத, வெறுப்பு உண்டாக்கு-கிற, இல்லாவிடில் யாரோ ஒருவரின் பாதகத்தால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின் நஷ்டத்தால் ஆர்வ வேட்கை கொள்கிராரோ,
ஒருவரின் உடல்நலமின்மையால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின் மனப்பற்றிலிருந்து விடுதலையாக ஆர்வ வேட்கை கொள்கிராரோ, பொழுதுபோக்கு-களியாட்டம் முதலியவற்றின் குழுமம், இணைக்கப்பட்டு இருத்தல், ஒன்று சேர்ந்து இருத்தல், அவைகளை எதிர்த்து நில்லுதல்: இது, பிக்குளே, இணைக்கப்பட்ட மனத்துக்கொவ்வாத dukkha துக்கம் என்பது.

Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā pan·assa te honti attha·kāmā hita·kāmā phāsuka·kāmā yoga·k·khema·kāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñāti·sālohitā vā, yā tehi saddhiṃ a·saṅgati a·samāgamo a·samodhānaṃ a·missībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.

And what, bhikkhus, is the dukkha
of being dissociated from what is agreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha of being dissociated from what is agreeable.

மற்றும் என்ன, பிக்குளே, dukkha துக்கத்துடன் இணைக்கப்படாத மனத்துக்கொவ்வுவது? இங்கு, படிவங்கள் படி, ஒலிகள், சுவைகள், வாசனைகள், உடலைச் சார்ந்த புலனுணர்வாதம் மற்றும் மன ஊன புலனுணர்வாதம், அங்கே எவை மகிழ்வில்லாதது இருக்கிரதோ, மகிழ்ச்சிகரமாக இல்லாத, வெறுப்பு உண்டாக்கு-கிற, இல்லாவிடில் யாரோ ஒருவரின் பாதகத்தால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின் நஷ்டத்தால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின் உடல்நலமின்மையால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின் மனப்பற்றிலிருந்து விடுதலையாக ஆர்வ வேட்கை கொள்கிராரோ, பொழுதுபோக்கு-களியாட்டம் முதலியவற்றின் குழுமம், இணைக்கப்பட்டு இருத்தல், ஒன்று சேர்ந்து இருத்தல், அவைகளை எதிர்த்து நில்லுதல்: இது, பிக்குளே, இணைக்கப்படாத மனத்துக்கொவ்வும் dukkha துக்கம் என்பது.

Katamaṃ ca, bhikkhave, yampicchaṃ na labhati tam·pi dukkhaṃ? Jāti·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na jāti·dhammā assāma na ca vata no jāti āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi dukkhaṃ.

And what, bhikkhus, is the dukkha
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti for us, and really, may we not come to jāti.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

மற்றும் எது, பிக்குளே, ஒருவருக்கு விருப்பப்பட்ட பொருள் பலன் தராததால் dukkha துக்கம்? இனங்களில், பிக்குளே, இந்த சென்மிப்பு என்ற சிறப்பியல்பு உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!! மெய்யாக, அங்கே எங்களுக்கு jāti பிறப்பு இன்றி இருக்கட்டும், மற்றும் மெய்யாக நாங்கள் jāti பிறக்க வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால் எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள் பலன் தராததால் ஏற்படும் dukkha துக்கம்.

Jarā·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na jarā·dhammā assāma na ca vata no jarā āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi dukkhaṃ.

In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarā for us, and really, may we not come to jarā.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

இனங்களில், பிக்குளே, இந்த முதுமை என்ற சிறப்பியல்பு உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!! மெய்யாக, அங்கே எங்களுக்கு jarā முதுமை இன்றி இருக்கட்டும், மற்றும் மெய்யாக எங்களுக்கு jarā முதுமை வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால் எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள் பலன் தராததால் ஏற்படும் dukkha துக்கம்.

Byādhi·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na byādhi·dhammā assāma na ca vata no byādhi āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi dukkhaṃ.

In beings, bhikkhus, having the characteristic of getting sick, such a
wish arises: “oh really, may there not be sickness for us, and really,
may we not come to sickness.” But this is not to be achieved by wishing.
This is the dukkha of not getting what one wants.

இனங்களில், பிக்குளே, இந்த நோய் என்ற சிறப்பியல்பு உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!! மெய்யாக, அங்கே எங்களுக்கு நோய் இன்றி இருக்கட்டும், மற்றும் மெய்யாக எங்களுக்கு நோய் வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால் எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள் பலன் தராததால் ஏற்படும் dukkha துக்கம்.

Maraṇa·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na maraṇa·dhammā assāma na ca vata no maraṇa āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi dukkhaṃ.

In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraṇa for us, and really, may we not come to maraṇa.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

இனங்களில், பிக்குளே, இந்த முதுமை என்ற சிறப்பியல்பு உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!! மெய்யாக, அங்கே எங்களுக்கு maraṇa மரணம் இன்றி இருக்கட்டும், மற்றும் மெய்யாக எங்களுக்கு maraṇa மரணம் வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால் எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள் பலன் தராததால் ஏற்படும் dukkha துக்கம்.

Soka·parideva·dukkha·domanass·upāyāsa·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na soka·parideva·dukkha·domanass·upāyāsa·dhammā assāma na ca vata no soka·parideva·dukkha·domanass·upāyāsa·dhammā āgaccheyyuṃ’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi dukkhaṃ.

In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha, domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha, domanassa and distress for us, and really, may we not come to sorrow, lamentation, dukkha, domanassa and distress.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

இனங்களில், பிக்குளே, இந்த அங்கலாய்ப்பு, புலம்பல், dukkha, domanassa துக்கம் மனதிற்குரிய கவலை சச்சரவு நோய் மற்றும் இடுக்கண் மற்றும் கடுந்துன்பம் என்ற சிறப்பியல்பு உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!! மெய்யாக, அங்கே எங்களுக்கு இந்த அங்கலாய்ப்பு,புலம்பல், dukkha, domanassa துக்கம் மனதிற்குரிய கவலை சச்சரவு நோய் மற்றும் இடுக்கண் மற்றும் கடுந்துன்பம் இன்றி இருக்கட்டும், மற்றும் மெய்யாக எங்களுக்கு இந்த அங்கலாய்ப்பு, புலம்பல், dukkha, domanassa துக்கம் மனதிற்குரிய கவலை சச்சரவு நோய் மற்றும் இடுக்கண் மற்றும் கடுந்துன்பம் வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால் எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள் பலன் தராததால் ஏற்படும் dukkha துக்கம்.

Katame ca, bhikkhave, saṅkhittena pañc‘upādāna·k·khandhā dukkhā? Seyyathidaṃ: rūp·upādānakkhandho vedan·upādānakkhandho saññ·upādānakkhandho saṅkhār·upādānakkhandho viññāṇ·upādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañc‘upādāna·k·khandhā dukkhā.

And what, bhikkhus, are in short the five upādānakkhandhas? They are: the rūpa upādānakkhandha, the vedanā upādānakkhandha, the saññā upādānakkhandha, the saṅkhāra upādānakkhandha, the viññāṇa upādānakkhandha. These are called in short, bhikkhus, the five upādānakkhandhas.

மற்றும் எது, பிக்குளே, சுருக்கமாக ஐம்புலன் என்ற இந்த ஐந்து upādānakkhandhas. அங்கே ஐந்து ஐக்கியப்படுத்தும் பற்றாசை எவை? அவை வருமாறு: இந்த rūpa upādānakkhandha சடப்பொருள் ஐக்கியப்படுத்தும் பற்றாசை, இந்த vedanā upādānakkhandha வேதனை உறுதலுணர்ச்சி புலன்றிவு அனுபவம் ஐக்கியப்படுத்தும் பற்றாசை, இந்த saññā upādānakkhandha விவேக வாயிற்காட்சி விழிப்புணர்வுநிலையை ஐக்கியப்படுத்தும் பற்றாசை, இந்த saṅkhāra upādānakkhandha, வரையறுக்கப்பட்ட புலனுணர்வாதம்/மனதிற்குரிய கட்டுமானங்கள்/மனதிற்குரிய கற்பனை/இச்சா சக்தி விருப்பம் உருவாக்குதல் ஐக்கியப்படுத்தும் பற்றாசை, இந்த viññāṇa upādānakkhandha. விழிப்புணர்வுநிலை/மனதை உணர்விற்கொள்ளும் பகுதி ஐக்கியப்படுத்தும் பற்றாசை. இவை சுருக்கமாக, பிக்குளே, ஐம்புலன் என்ற இந்த ஐந்து upādānakkhandhas என்பது.

Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

This is called, bhikkhus, the dukkha ariyasacca

Verse 291. When Anger Does Not Abate

Who so for self wants happiness
by causing others pain,
entangled in anger’s tangles
one’s from anger never free.

Explanation: The individual who achieves happiness by inflicting
pain on others is not freed from anger because he is entangled in
the web of anger due to the contact of the anger of other people.

Dhammapada Verse 291
Kukkutandakhadika Vatthu

Paradukkhupadhanena
athno sukhamicchati
verasamsaggasamsattho
vera so na parimuccati.

Verse 291: He who seeks his own happiness by inflicting pain on others, being
entangled by bonds of enmity, cannot be free from enmity.

The Story of the Woman Who Ate up the Eggs of a Hen

While residing at the Jetavana monastery, the Buddha uttered Verse (291) of
this book, with reference to a feud between a woman and a hen.

Once, there lived a woman in a village near Savatthi. She had a hen in her
house; every time the hen laid an egg she would eat it up. The hen was very much
hurt and angry and made a vow to have vengeance on the woman and made a wish
that it should be reborn as some being that would be in a position to kill the
offspring of that woman. The hen’s wish was fulfilled as it was reborn as a cat
and the woman was reborn as a hen in the same house. The cat ate up the eggs of
the hen. In their next existence the hen became a leopard and the cat became a
deer. The leopard ate up the deer as well as its offspring. Thus, the feud
continued for five hundred existences of the two beings. At the time of the
Buddha one of them was born as a woman and the other an ogress.

On one occasion, the woman was returning from the house of her parents to her
own house near Savatthi. Her husband and her young son were also with her. While
they were resting near a pond at the roadside, her husband went to have a bath
in the pond. At that moment the woman saw the ogress and recognized her as her
old enemy. Taking her child she fled from the ogress straight to the Jetavana
monastery where the Buddha was expounding the Dhamma and put her child at the
feet of the Buddha. The ogress who was in hot pursuit of the woman also came to
the door of the monastery, but the guardian spirit of the gate did not permit
her to enter. The Buddha, seeing her, sent the Venerable Ananda to bring the
ogress to his presence. When the ogress arrived, the Buddha reprimanded both the
woman and the ogress for the long chain of feud between them. He also added, “If
you two had not come to me today, your feud would have continued endlessly.
Enmity cannot be appeased by enmity; it can only be appeased by
loving-kindness.”

Then the Buddha spoke in verse as follows:

Verse 291: He who seeks his own happiness by
inflicting pain on others, being entangled by bonds of enmity, cannot
be free from enmity.

At the end of the discourse the ogress took refuge in the three Gems, viz.,
the Buddha, the Dhamma and the Samgha, and the woman attained Sotapatti
Fruition.

Bhutan

Bhutan Prime Minister has declared greed to be the cause of
the current global economic meltdown, and by extension, our great global
unhappiness. “We need to think Gross National Happiness,” insists the
Prime Minister.

Gross National Happiness is the Bhutanese government’s official alternative
to what it considers the “broken promise” of Gross National Product,
the traditional measure of a country’s economic output and worth.

Last year, Bhutan adopted a new Constitution centered on Gross National
Happiness, with agriculture, transportation, and foreign trade programs
now being judged not by their economic benefits, but by the happiness
they produce.

Jagatheesan Chandrasekharan · 69 years old

Happiness
is within. Not out side. We are responsible for our own happiness and
Dukkha. Greed is the cause for Dukkha. Mind has to be trained to avoid
Dukkha including in USA.

http://www.nytimes.com/2009/05/07/world/asia/07bhutan.html?_r=2&scp=3&sq=%22Seth%20Mydans%22%20May%202009&st=Search

Asia Pacific

Recalculating Happiness in a Himalayan Kingdom

Under a new Constitution, government programs must be judged by the happiness they produce, not by the economic benefits.

Prayer flags above a monastery in the kingdom of 700,000.

“Greed, insatiable human greed,” said Prime Minister Jigme Thinley of
Bhutan, describing what he sees as the cause of today’s economic
catastrophe in the world beyond the snow-topped mountains. “What we need
is change,” he said in the whitewashed fortress where he works. “We
need to think gross national happiness.”

The notion of gross national happiness
was the inspiration of the former king, Jigme Singye Wangchuck, in the
1970s as an alternative to the gross national product. Now, the
Bhutanese are refining the country’s guiding philosophy into what they
see as a new political science, and it has ripened into government
policy just when the world may need it, said Kinley Dorji, secretary of
information and communications.

“You see what a complete dedication to economic development ends up in,”
he said, referring to the global economic crisis. “Industrialized
societies have decided now that G.N.P. is a broken promise.”

Under a new Constitution adopted last year, government programs — from
agriculture to transportation to foreign trade — must be judged not by
the economic benefits they may offer but by the happiness they produce.

The goal is not happiness itself, the prime minister explained, a
concept that each person must define for himself. Rather, the government
aims to create the conditions for what he called, in an updated version
of the American Declaration of Independence, “the pursuit of gross
national happiness.”

The Bhutanese have started with an experiment within an experiment,
accepting the resignation of the popular king as an absolute monarch and
holding the country’s first democratic election a year ago.

The change is part of attaining gross national happiness, Mr. Dorji
said. “They resonate well, democracy and G.N.H. Both place
responsibility on the individual. Happiness is an individual pursuit and
democracy is the empowerment of the individual.”

It was a rare case of a monarch’s unilaterally stepping back from power,
and an even rarer case of his doing so against the wishes of his
subjects. He gave the throne to his son, Jigme Khesar Namgyel Wangchuck,
who was crowned in November in the new role of constitutional monarch
without executive power.

Bhutan is, perhaps, an easy place to nimbly rewrite economic rules — a
country with one airport and two commercial planes, where the east can
only be reached from the west after four days’ travel on mountain roads.

No more than 700,000 people live in the kingdom, squeezed between the
world’s two most populous nations, India and China, and its task now is
to control and manage the inevitable changes to its way of life. It is a
country where cigarettes are banned and television was introduced just
10 years ago, where traditional clothing and architecture are enforced
by law and where the capital city has no stoplight and just one traffic
officer on duty.

If the world is to take gross national happiness seriously, the
Bhutanese concede, they must work out a scheme of definitions and
standards that can be quantified and measured by the big players of the
world’s economy.

“Once Bhutan said, ‘O.K., here we are with G.N.H.,’ the developed world
and the World Bank and the I.M.F. and so on asked, ‘How do you measure
it?’ ” Mr. Dorji said, characterizing the reactions of the world’s big
economic players. So the Bhutanese produced an intricate model of
well-being that features the four pillars, the nine domains and the 72
indicators of happiness.

Specifically, the government has determined that the four pillars of a
happy society involve the economy, culture, the environment and good
governance. It breaks these into nine domains: psychological well-being,
ecology, health, education, culture, living standards, time use,
community vitality and good governance, each with its own weighted and
unweighted G.N.H. index.

The New York Times

Thimphu, the capital, has one traffic officer and no stoplight.

All of this is to be analyzed using the 72 indicators. Under the domain
of psychological well-being, for example, indicators include the
frequencies of prayer and meditation and of feelings of selfishness,
jealousy, calm, compassion, generosity and frustration as well as
suicidal thoughts.

“We are even breaking down the time of day: how much time a person
spends with family, at work and so on,” Mr. Dorji said.

Mathematical formulas have even been devised to reduce happiness to its
tiniest component parts. The G.N.H. index for psychological well-being,
for example, includes the following: “One sum of squared distances from
cutoffs for four psychological well-being indicators. Here, instead of
average the sum of squared distances from cutoffs is calculated because
the weights add up to 1 in each dimension.”

This is followed by a set of equations:

= 1-(.25+.03125+.000625+0)

= 1-.281875

= .718

Every two years, these indicators are to be reassessed through a
nationwide questionnaire, said Karma Tshiteem, secretary of the Gross
National Happiness Commission, as he sat in his office at the end of a
hard day of work that he said made him happy.

Gross national happiness has a broader application for Bhutan as it
races to preserve its identity and culture from the encroachments of the
outside world.

“How does a small country like Bhutan handle globalization?” Mr. Dorji
asked. “We will survive by being distinct, by being different.”

Bhutan is pitting its four pillars, nine domains and 72 indicators
against the 48 channels of Hollywood and Bollywood that have invaded
since television was permitted a decade ago.

“Before June 1999 if you asked any young person who is your hero, the
inevitable response was, ‘The king,’ ” Mr. Dorji said. “Immediately
after that it was David Beckham, and now it’s 50 Cent, the rap artist.
Parents are helpless.”

So if G.N.H. may hold the secret of happiness for people suffering from
the collapse of financial institutions abroad, it offers something more
urgent here in this pristine culture.

“Bhutan’s story today is, in one word, survival,” Mr. Dorji said. “Gross
national happiness is survival; how to counter a threat to survival.”

THIMPHU, Bhutan
— If the rest of the world cannot get it right in these unhappy times,
this tiny Buddhist kingdom high in the Himalayan mountains says it is
working on an answer.

“Any form of violence is totally contradictory to the teachings of the
Buddha,” Tshiteem said, noting that Ahimsa (non-violence) “is a central
tenet in Buddhist philosophy.”

Mahayana Buddhism is the state religion of Bhutan, where a vast majority of the 700,000 citizens are Buddhist.

Gross National Happiness, which seeks to create an “awakened” society
in which government fosters the well-being of people as well as other
“sentient beings,” was first envisioned by Bhutan’s former King Jigme
Singye Wangchuck in 1972.

The landlocked Himalayan nation — about half the size of Indiana —
peacefully transitioned to democracy after the king abdicated power in
2006, but Buddhist principles continue to shape the country’s
government.

Bhutan’s Gross National Happiness index — as opposed to more
traditional measures like a nation’s economic activity — is based on
nine components of happiness: psychological well-being, ecology, health,
education, culture, living standards, time use, community vitality and good governance.

Because healthy family relationships are key to harmonious communities,
“attitudes accepting such behavior, in these relationships or even
outside, would be totally inconsistent” with Gross National Happiness,
Tshiteem said.

Bumthang
• Kurjey Lhakhang - one of Bhutan’s most sacred temples - image of Guru Rinopche enshrined in rock.
Paro

http://en.wikipedia.org/wiki/Kurjey_Lhakhang

earch

Kurjey Lhakhang Monastery
Kurjey Lhakhang Monastery
Kurjey Lhakhang Location within Bhutan
Coordinates:	27°37′N 90°42′E
Monastery information
Location	Bumthang valley, Bumthang district, Bhutan
Type	Tibetan Buddhist
Architecture	Dzong architecture

Kurjey Lhakang, also known as Kurjey Monastery, is located in the Bumthang valley in the Bumthang district of Bhutan. This is the final resting place of the remains of the first three kings of Bhutan. Also, a large tree behind one of the temple buildings is believed to be a terma that was left there by Padmasambhava.

• Rinpung Dzong

http://en.wikipedia.org/wiki/Rinpung_Dzong

For Rinpung in other contexts, see Rinpungpa and Rinbung County.

Rinpung Dzong
Rinpung Dzong, Paro. photo by: Keith Mason
Rinpung Dzong Location within Bhutan
Coordinates:	27°25′36″N 89°25′23.89″E
Monastery information
Location	Paro, Paro District, Bhutan
Founded by	Drung Drung Gyal
Founded	15th C.
Date renovated	1644 by Shabdrung Ngawang Namgyal
Type	Himalayan Buddhist
Sect	Drukpa Kagyu
Lineage	Southern Drukpa
Architecture	Bhutanese Dzong
Festivals	Tsechu , in 2nd lunar month
Also known as Paro Dzong

Rinpung Dzong is a large Drukpa Kagyu Buddhist monastery and fortress in Paro District in Bhutan. It houses the district Monastic Body and government administrative offices of Paro Dzongkhag.

• Paro Taktsang (Tiger’s Nest) - perched on a 1,200 meter cliff, this is one of Bhutan’s most spectacular monasteries.

http://en.wikipedia.org/wiki/Paro_Taktsang

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Taktsang Monastery
Taktsang
Paro Taktsang Location within Bhutan
Coordinates:	27°29′30.88″N 89°21′48.56″E
Monastery information
Location	Paro Valley, Paro District, Bhutan
Founded	8th century as a meditation cave (formally built as a monastery in 1692).
Date renovated	1958 and 2005
Type	Tibetan Buddhist
Sect	Drukpa Kagyu and Nyingma
Dedicated to	Guru Padmasambhava
Architecture	Bhutanese
Also known as the “Tiger’s Nest”

Paro Taktsang (spa phro stag tshang / spa gro stag tshang), is the popular name of Taktsang Palphug Monastery (also known as The Tiger’s Nest),^[1] a prominent Himalayan Buddhist sacred site and temple complex, located in the cliffside of the upper Paro valley, Bhutan. A temple complex was first built in 1692, around the Taktsang Senge Samdup (stag tshang seng ge bsam grub) cave where Guru Padmasambhava is said to have meditated for three months in the 8th century. Padmasambhava is credited with introducing Buddhism to Bhutan and is the tutelary deity of the country. Today, Paro Taktsang is the best known of the thirteen taktsang or “tiger lair” caves in which he meditated.

The Guru mTshan-brgyad Lhakhang, the temple devoted to Padmasambhava
(also known as Gu-ru mTshan-brgyad Lhakhang, “The Temple of the Guru
with Eight Names”) is an elegant structure built around the cave in 1692
by Gyalse Tenzin Rabgye; and has become the cultural icon of Bhutan.^[2]^[3]^[4] A popular festival, known as the Tsechu, held in honour of Padmasambhava, is celebrated in the Paro valley sometime during March or April.

Punakha
• Punakha Dzong - constructed by Zhabdrung Ngawang Namgyal in 1637-38 it is the head monastery of the Southern Drukpa Kagyu school.

http://en.wikipedia.org/wiki/Punakha_Dzong

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Punakha Dzong Pungtang Dechen Photrang Dzong
Punakha Dzong
Pungtang Dechen Photrang Dzong at Punakha and Jacaranda trees
Location within Bhutan
Alternative names	Pungtang Dechen Photrang Dzong
General information
Type	Religious and Civil Administration
Architectural style	Dzong
Location	Punakha, Bhutan
Coordinates	27.6167°N 89.8667°E
Elevation	1,200
Construction started	1637
Completed	1638
Renovated	2004
Technical details
Structural system	Fortress
Floor count	Six
Design and construction
Owner	Government of Bhutan
Architect	Zowe Palep and Zhabdrung Ngawang Namgyal

The Punakha Dzong, also known as Pungtang Dechen Photrang Dzong (meaning “the palace of great happiness or bliss”^[1]^[2]) is the administrative centre of Punakha dzongkhag in Punakha, Bhutan. Constructed by Zhabdrung (Shabdrung) Ngawang Namgyal in 1637–38,^[1]^[3] it is the second oldest and second largest dzong in Bhutan and one of its most majestic structures.^[1]^[4] The Dzong houses the sacred relics of the southern Drukpa Kagyu school including the Rangjung Kasarpani, and the sacred remains of Zhabdrung Ngawang Namgyal and Terton Padma Lingpa. Punakha Dzong was the administrative centre and the seat of the Government of Bhutan until 1955, when the capital was moved to Thimphu.^[2]^[4]^[5]

Phobjika
• Gangteng Monastery

http://en.wikipedia.org/wiki/Gangteng_Monastery

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Gangteng Monastery Gangteng Gönpa Gangteng Sangngak Chöling
Entrance Gate to Gangteng Monastery after restoration
Gangteng Monastery Location within Bhutan
Coordinates:	27°30′N 90°10′E
Monastery information
Location	Wangdue Phodrang District, Bhutan
Founded by	Gyalsé Pema Thinley
Founded	In 1613 by Gyalsé Rinpoche Gangteng Tulku Rigdzin Pema Tinley (1564–1642)
Date renovated	October 2008
Type	Tibetan Buddhist
Lineage	Nyingma
Head Lama	Rigdzin Kunzang Pema Namgyal
Architecture	Bhutanese Architecture
Festivals	Tsechu and Crane Festivals

The Gangteng Monastery (Dzongkha: སྒང་སྟེང་དགོན་པ sometimes written “Gangtey Gonpa”, is an important monastery of Nyingmapa school of Buddhism, the main seat of the Pema Lingpa tradition.^[1] located in the Wangdue Phodrang District in central Bhutan. The Monastery also known by the Gangten village that surrounds it, is in the Phobjika Valley where winter visitors – the Black-necked Cranes
– visit central Bhutan to roost and in the process circle the monastery
three times on arrival and repeat the process while returning to Tibet.^[2]
The Monastery has a hoary history traced to early 17th century, backed
to prophecies made by the well known Terton (treasure finder) Pema
Lingpa in the late 15th century.^[3]^[4]

The Monastery is one of the main seats of the religious tradition
based on Pema Lingpa’s revelations and one of the two main centres of
the Nyingmapa school of Buddhism in the country.^[5]

A Nyingma monastic college or shedra, Do-ngag Tösam Rabgayling, has been established above the village.^[5]

The descent of the first king of Bhutan, Ugyen Wangchuk
of the Wangchuk Dynasty of Bhutan, which continues to rule Bhutan is
traced to the clan of the Dungkhar Choje, a subsidiary of the clan of
Khouchung Choje whose founder was Kunga Wangpo, the fourth son of Pema
Lingpa.^[6]

Thimphu
• Chagri Monastery

http://en.wikipedia.org/wiki/Chagri_Monastery

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Chagri Monastery, Bhutan

Chagri Dorjeden Monastery also called “Cheri Monastery” is a Buddhist monastery in Bhutan established in 1620, by Zhabdrung Ngawang Namgyal.^[1] the founder of the Butanese state.

The monastery, which is now a major teaching and retreat center of the Southern Drukpa Kagyu
order, is located at the northern end of Thimphu Valley about fifteen
kilometers from the capital. It sits on a hill above the end of the road
at Dodeyna and it takes about an hour to walk up the steep hill to
reach the monastery from there.

According to Bhutanese religious histories, the place was first visited by Padmasambhava in the 8th century. In the 13th century it was visited by Phajo Drugom Zhigpo the Tibetan Lama who first established the Drukpa Kagyu tradition in Bhutan.

Chagri Monastery, Bhutan

[show]

Part of a series on Tibetan Buddhism

Chagri Dorjeden was the first monastery established in Bhutan by
Zhabdrung Ngawang Namgyal in 1620 when he was 27 years old. Zhabdrung
spent three years in strict retreat at Chagri and resided there for many
periods throughout the rest of his life. It was at Chagri in 1623 that
he established the first Drukpa Kagyu monastic order in Bhutan.

This article about a building or structure in Bhutan is a stub. You can help Wikipedia by expanding it.

This article about a Buddhist monastery, temple or nunnery is a stub. You can help Wikipedia by expanding it.

THE BRAVE LITTLE BOWMAN

[55]

NCE upon a time there was a little man with a crooked back
who was called the wise little bowman because he used his bow
and arrow so very well. This crooked little man said to himself:
“If I go to the king and ask him to let me join his army,
he’s sure to ask what a little man like me is good for.
I must find some great big man who will take me as his page,
and ask the king to take us.” So the little bowman went about the city
looking for a big man.

One day he saw a big, strong man digging a ditch.
“What makes a fine big man like you do such work?” asked the little man.

“I do this work because I can earn a living in no other way,” said the big man.

“Dig no more,” said the bowman. “There is in this whole country
no such bowman as I am; but no king would let me join his army
because I am such a little man. I
[56] want you to ask the king to let you join the army.
He will take you because you are big and strong.
I will do the work that you are given to do,
and we will divide the pay. In this way we shall both of us
earn a good living. Will you come with me and do as I tell you?”
asked the little bowman.

“Yes, I will go with you,” said the big man.

So together they set out to go to the king.
By and by they came to the gates of the palace,
and sent word to the king that a wonderful bowman was there.
The king sent for the bowman to come before him.
Both the big man and the little man went in and,
bowing, stood before the king.

The king looked at the big man and asked, “What brings you here?”

“I want to be in your army,” said the big man.

“Who is the little man with you?” asked the king.

“He is my page,” said the big man.

“What pay do you want?” asked the king.

“A thousand pieces a month for me and my page, O King,” said the big man.

“I will take you and your page,” said the king.

So the big man and the little bowman joined the king’s army.

[57] Now in those days there was a tiger in the forest
who had carried off many people. The king sent for the big man
and told him to kill that tiger.

The big man told the little bowman what the king said.
They went into the forest together, and soon the little bowman shot the tiger.

The king was glad to be rid of the tiger,
and gave the big man rich gifts and praised him.

Another day word came that a buffalo was running up and down a certain road.
The king told the big man to go and kill that buffalo.
The big man and the little man went to the road,
and soon the little man shot the buffalo.
When they both went back to the king, he gave a bag of money to the big man.

The king and all the people praised the big man,
and so one day the big man said to the little man:
“I can get on without you. Do you think there’s no bowman but yourself?”
Many other harsh and unkind things did he say to the little man.

But a few days later a king from a far country
marched upon the city and sent a message to its king saying,
“Give up your country, or do battle.”

The king at once sent his army. The big man was armed
and mounted on a war-elephant. But the little bowman
[58] knew
that the big man could not shoot, so he took his bow
and seated himself behind the big man.

[Illustration]

Then the war-elephant, at the head of the army, went out of the city.
At the first beat of the drums, the big man shook with fear.
“Hold on tight,” said the little bowman.
“If you fall off now, you will be killed.
You need not be afraid; I am here.”

But the big man was so afraid that he slipped down
off
[59] the war-elephant’s back, and ran back into the city.
He did not stop until he reached his home.

“And now to win!” said the little bowman,
as he drove the war-elephant into the fight.
The army broke into the camp of the king that came from afar,
and drove him back to his own country.
Then the little bowman led the army back into the city.
The king and all the people called him “the brave little bowman.”
The king made him the chief of the army, giving him rich gifts.

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08/09/12

09 08 2012 THURSDAY LESSON 672 FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு D.Bojjhaṅgas மீதான பிரிவு Dhammapada Verse 290 Attanopubbakamma Vatthu-Give Up A Little, Achieve Much ABOUT AWAKEN ONES WITH AWARENESS of Bangladesh • Buddha Dhatu Jadi • Somapura Mahavihara BSP leader Mayawati raised the issue in the Rajya Sabha as soon as it met for the day, blaming the government for not taking action as promised.

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09 08 2012 THURSDAY LESSON 672 FREE ONLINE eNālāndā Research and Practice UNIVERSITY
through
http://sarvajan.ambedkar.org

04 to 08 08 2012 SATURDAY to WEDNES DAY LESSONS 688 to 671 FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு D.Bojjhaṅgas மீதான பிரிவு Dhammapada Verse 285 Suvannakaratthera Vatthu-Path To Peace ABOUT AWAKEN ONES WITH AWARENESS Australia Australian Capital Territory • Mahamevnawa Buddhist Monastery (Sri Lankan)-Most worrying issue is that the statue of Baba Saheb Ambedkar was broken, it has hurt the sentiments of SC/STs, Bahujan Samaj Party (BSP) leader Mayawati said.

Dhammapada Verse 290 Attanopubbakamma Vatthu-Give Up A Little, Achieve Much

ABOUT AWAKEN ONES WITH AWARENESS of Bangladesh
• Buddha Dhatu Jadi
• Somapura Mahavihara

BSP leader Mayawati raised the issue in the Rajya Sabha as soon as it met for the day, blaming the government for not taking action as promised.

New Delhi, Aug 9 — A Supreme Court ruling upholding an Allahabad High
Court order quashing quotas for Scheduled Castes and Scheduled Tribes in
promotions in government jobs in Uttar Pradesh rocked the Lok Sabha
Thursday with members across parties demanding protection for the
downtrodden.

Soon after the house met, members from Bahujan Samaj Party (BSP raised the issue and did not let the question hour be taken up.

Members wanted Speaker Meira Kumar to allow an impromptu discussion on the subject.

The
Supreme Court had in April overruled the Uttar Pradesh government’s
decision to provide reservations in government job promotions. The BSP,
which was then in government, had raised the issue in the budget session
too demanding a constitutional amendment to provide for such quotas.

On Thursday, BSP leader Mayawati raised the issue in the Rajya Sabha as soon as it met for the day, blaming the government for not taking action as promised.

Minister of State in Prime Minister’s Office V Narayanasamy promised
that a meeting would be called in the current session, but BSP members
refused to be pacified and trooped towards chairman Hamid Ansari’s
podium.

Ansari then adjourned the house till noon.

>> Sutta Piṭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta

— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.

Note: infobubbles on all Pali words

Pāḷi

Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

English

Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

Santaṃ vā ajjhattaṃ pīti·sambojjhaṅgaṃ ‘atthi me ajjhattaṃ pīti·sambojjhaṅgo’ ti pajānāti; a·santaṃ vā ajjhattaṃ pīti·sambojjhaṅgaṃ ‘n·atthi me ajjhattaṃ pīti·sambojjhaṅgo’ ti pajānāti; yathā ca an·uppannassa pīti·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa pīti·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

There being the pīti sambojjhaṅga present within, he understands: “there is the pīti sambojjhaṅga within me”; there not being the pīti sambojjhaṅga present within, he understands: “there is no pīti sambojjhaṅga within me”; he understands how the unarisen pīti sambojjhaṅga comes to arise; he understands how the arisen pīti sambojjhaṅga is developed to perfection.

தமிழ்

அவ்விடத்தில் pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம், “எனக்குள் pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார், pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம் அதற்குள் உடனில்லையெனில், “எனக்குள் பரவசமான காரணக்கூறான ஞான உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம் எழும்பாத pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம் எழும்பியது என அவர் .பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.

Santaṃ vā ajjhattaṃ passaddhi·sambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhi·sambojjhaṅgo’ ti pajānāti; a·santaṃ vā ajjhattaṃ passaddhi·sambojjhaṅgaṃ ‘n·atthi me ajjhattaṃ passaddhi·sambojjhaṅgo’ ti pajānāti; yathā ca an·uppannassa passaddhi·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa passaddhi·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

There being the passaddhi sambojjhaṅga present within, he understands: “there is the passaddhi sambojjhaṅga within me”; there not being the passaddhi sambojjhaṅga present within, he understands: “there is no passaddhi sambojjhaṅga within me”; he understands how the unarisen passaddhi sambojjhaṅga comes to arise; he understands how the arisen passaddhi sambojjhaṅga is developed to perfection.

அவ்விடத்தில் passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், “எனக்குள் passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார், passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம் அதற்குள் உடனில்லையெனில், “எனக்குள் சலனமற்ற காரணக்கூறான ஞான உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பாத passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பியது என அவர் .பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.

Santaṃ vā ajjhattaṃ samādhi·sambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhi·sambojjhaṅgo’ ti pajānāti; a·santaṃ vā ajjhattaṃ samādhi·sambojjhaṅgaṃ ‘n·atthi me ajjhattaṃ samādhi·sambojjhaṅgo’ ti pajānāti; yathā ca an·uppannassa samādhi·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa samādhi·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

There being the samādhi sambojjhaṅga present within, he understands: “there is the samādhi sambojjhaṅga within me”; there not being the samādhi sambojjhaṅga present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga comes to arise; he understands how the arisen samādhi sambojjhaṅga is developed to perfection.

அவ்விடத்தில் samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து சலனமற்ற காரணக்கூறான ஞான உபதேசம், “எனக்குள் samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து சலனமற்ற காரணக்கூறான ஞான உபதேசம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார், samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து சலனமற்ற காரணக்கூறான ஞான உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பாத samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து
சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பியது என அவர் .பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.

Santaṃ vā ajjhattaṃ upekkhā·sambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhā·sambojjhaṅgo’ ti pajānāti; a·santaṃ vā ajjhattaṃ upekkhā·sambojjhaṅgaṃ ‘n·atthi me ajjhattaṃ upekkhā·sambojjhaṅgo’ ti pajānāti; yathā ca an·uppannassa upekkhā·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa upekkhā·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

There being the upekkhā sambojjhaṅga present within, he understands: “there is the upekkhā sambojjhaṅga within me”; there not being the upekkhā sambojjhaṅga present within, he understands: “there is no upekkhā sambojjhaṅga within me”; he understands how the unarisen upekkhā sambojjhaṅga comes to arise; he understands how the arisen upekkhā sambojjhaṅga is developed to perfection.

அவ்விடத்தில் upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், “எனக்குள் upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், கிடக்கிறது என அவர் புரிந்து கொள்கிரார், upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், எழும்பாத upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், எழும்பியது என அவர் .பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.

Verse 290. Give Up A Little, Achieve Much

If one should see great happiness
in giving up small happiness
one wise the lesser would renounce
the greater full-discerning.

Explanation: By giving up a modicum of pleasure, which the
worldly pursuits bring, if one can be assured of tremendous pleasure
- which is Nibbana - the wise person should give up the little pleasure.

Dhammapada Verse 290
Attanopubbakamma Vatthu

Matta sukhapariccaga
passe ce vipulam sukham
caje mattasukhirh dhiro
sampassam vipulam sukham
¹.

Verse 290: If by giving up small pleasures great happiness is to be found,
the wise should give up small pleasures seeing (the prospect of) great
happiness.

1. vipulam sukham: According to the Commentary, it means the bliss of
Nibbana.

The Story of the Buddha’s Former Deeds

While residing at the Jetavana monastery, the Buddha uttered Verse (290) of
this book, with reference to the power and glory of the Buddha as witnessed by
many people on his visit to Vesali.

Once, a famine broke out in Vesali. It began with a serious drought. Because
of drought, there was almost a total failure of crops and many people died of
starvation. This was followed by an epidemic of diseases and as people could
hardly cope with the disposal of the corpses there was a lot of stench in the
air. This stench attracted the ogres. The people of Vesali were facing the
dangers of destruction by famine, disease and also by the ogres. In their grief
and sorrow they tried to look for a refuge. They thought of going for help from
various sources but finally, they decided to invite the Buddha. So a mission
headed by Mahali, the Licchavi prince, and the son of the chief brahmin were
sent to King Bimbisara to request the Buddha to pay a visit to Vesali and help
them in their distress. The Buddha knew that this visit would be of much benefit
to many people, so he consented to go to Vesali.

Accordingly, King Bimbisara repaired the road between Rajagaha and the bank
of the river Ganga. He also made other preparations and set up special
resting-places at an interval of every yojana. When everything was ready, the
Buddha set out for Vesali with five hundred bhikkhus. King Bimbisara also
accompanied the Buddha. On the fifth day they came to the bank of the river
Ganga and King Bimbisara sent word to the Licchavi princes. On the other side of
the river, the Licchavi princes had repaired the road between the river and
Vesali and had set up resting places as had been done by King Bimbisara on his
side of the river. The Buddha went to Vesali with Licchavi princes but King
Bimbisara stayed behind.

As soon as the Buddha reached the other bank of the river heavy rains fell in
torrents, thus cleansing up Vesali. The Buddha was put up in the rest-house
which was specially prepared for him in the central part of the city. Sakka,
king of the devas, came with his followers to pay obeisance to the Buddha, and
the ogres fled. That same evening the Buddha delivered the Ratana Sutta and
asked the Venerable Ananda to go round between the threefold walls of the city
with the Licchavi princes and recite it. The Venerable Ananda did as he was
told. As the protective verses (parittas) were being recited, many of those who
were sick recovered and followed the Venerable Ananda to the presence of the
Buddha. The Buddha delivered the same Sutta and repeated it for seven days. At
the end of the seven days, everything was back to normal in Vesali. The Licchavi
princes and the people of Vesali were very much relieved and were overjoyed.
They were also very grateful to the Buddha. They paid obeisance to the Buddha
and made offerings to him on a grand and lavish scale. They also accompanied the
Buddha on his return journey until they came to the bank of the Ganga at the end
of three days.

On arrival at the river bank, King Bimbisara was waiting for the Buddha; so
also were the devas and the brahmas and the king of the Nagas with their
respective entourage. All of them paid obeisance and made offerings to the
Buddha. The devas and the brahmas paid homage with umbrellas, flowers, etc., and
sang in praise of the Buddha. The Nagas had come with barges made of gold,
silver and rubies to invite the Buddha to the realm of the Nagas; they had also
strewn the surface of the water with five hundred kinds of lotuses. This was one
of the three occasions in the life of the Buddha when human beings, devas and
brahmas came together to pay homage to the Buddha. The first occasion was when
the Buddha manifested his power and glory by the miracle of the pairs, emitting
rays of light and sprays of water; and the second was on his return from the
Tavatimsa deva world after expounding the Abhidhamma.

The Buddha, wishing to honour the Nagas, then paid a visit to the realm of
the Nagas accompanied by the bhikkhus. The Buddha and his entourage went in the
five hundred barges brought by the Nagas. After his visit to the realm of the
Nagas, the Buddha returned to Rajagaha accompanied by King Bimbisara. They
arrived at Rajagaha on the fifth day. Two days after their arrival at Rajagaha,
while the bhikkhus were talking about the amazing grandeur and glory of the trip
to and from Vesali, the Buddha arrived on the scene. On learning the subject of
their talk, the Buddha said to them, “Bhikkhus, that I have been revered
so much by brahmas, devas and human beings alike and that they have made
offerings on such a grand and lavish scale to me on this occasion is not due to
the power I now possess; it is simply because I had done some small meritorious
deeds in one of my previous existences that I now enjoy such great
benefits”. Then the Buddha related the story of one of his past
existences, when he was a brahmin by the name of Sankha.

Once there was a brahmin named Sankha who lived in the city of Taxila. He had
a son named Susima. When Susima was sixteen years old, he was sent by his father
to another brahmin to study astrology. His teacher taught him all that should be
learnt, but Susima was not fully satisfied. So, his teacher directed him to
approach the paccekabuddhas who were then staying in Isipatana. Susima went to
Isipatana, but the paccekabuddhas told him that he must first become a bhikkhu.
Thus, he became a bhikkhu, and was instructed how to conduct himself as a
bhikkhu. Susima diligently practised meditation and he soon comprehended the
Four Noble Truths, acquired Bodhi nana, and became a paccekabuddha himself. But
as a result of his previous kamma Susima did not live long; he realized
parinibbana soon afterwards.

Sankha, the father of Susima, came in search of his son, but when he arrived
he only found the stupa where the relics of his son were enshrined. The brahmin
felt very much distressed at the loss of his son. He proceeded to clean up the
precincts of the stupa, by clearing away grass and weeds; then he covered up the
ground with sand and sprinkled it with water. Next, he went into the nearby
woods for some wild flowers and stuck them on the wet ground. In that way, he
offered his services and paid respect to the paccekabuddha who was once his son.
It was because of that good deed done in that previous existence of his that the
Buddha gained such benefits, that he was showered with such lavish offerings,
that he was shown such deep reverence and great devotion on that particular
occasion.

Then the Buddha spoke in verse as follows:

Verse 290: If by giving up small pleasures great
happiness is to be found, the wise should give up small pleasures
seeing (the prospect of) great happiness.

Bangladesh
• Buddha Dhatu Jadi
http://en.wikipedia.org/wiki/Buddha_Dhatu_Jadi

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The Buddha Dhatu Jadi Bandarban Golden Temple

The Buddha Dhatu Jadi The Bandarban Golden Temple
Information
Denomination	Theravada Buddhism
Founded	21st Century
Founder(s)	Ven. U Pannya Jota Thera
Reverend(s)	Ven. U Pannya Jota Thera
Country	Bangladesh
Coordinates	Coordinates: 20°37′11.75″N 92°19′7.68″E
Portal:Buddhism

The Buddha Dhatu Jadi (Burmese: ဗုဒ္ဓဓာတုစေတီ; also known as the Bandarban Golden Temple) is located close to Balaghata town, in Bandarban City, in Bangladesh. Dhatu means material remains of a holy person and in this temple the relics belong to Buddha. It is the largest Theravada Buddhist Temple with the second largest Buddha statue in Bangladesh.^[1]^[2]^[3]

The Bandaban Golden Temple belongs to the Theravada Buddhism order, which is practiced by the Marma tribal people, a dominant ethnic group of Bandarban. It was built in 2000 in Arakanese architecture, an adoption of South East Asia style.^[1]^[3]^[4]

1 Geography
2 History
3 Structure
4 See also
5 Gallery
6 References
7 External links
• Somapura Mahavihara

http://en.wikipedia.org/wiki/Somapura_Mahavihara

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Paharpur vihar
Native name Bengali: পাহারপুর বিহার
View of the central shrine
Location	Naogaon, Bangladesh
Coordinates	25.031095°N 88.977284°E
Elevation	80 feet (24 m)
Built	8th century AD
Built for	Dharama Pala
Architectural style(s)	Gupta, Pala

UNESCO World Heritage Site
Type	Cultural
Criteria	i, ii, iv
Designated	1985 (9th session)
Reference #	322
State Party	Bangladesh
Region	Asia-Pacific




Paharpur vihara is in Naogaon, Bangladesh

Somapura Mahavihara (Sanskrit; Bengali: সোমপুর মহাবিহার Shompur Môhabihar) in Paharpur, Badalgachhi Upazila, Naogaon District, Bangladesh (25°1′51.83″N, 88°58′37.15″E) is among the best known Buddhist viharas in the Indian Subcontinent and is one of the most important archeological sites in the country. It was designated a UNESCO World Heritage Site in 1985.

1 History
2 Architecture
- 2.1 Central Temple
3 Protection
4 Travel
5 Notes
6 See also
7 References
8 External links
History

Bottom of Central Shrine

Somapura Mahavihara, Bangladesh.

First level plinth at Somapura Mahavihara.

Structures in Somapura Mahavihara complex

A number of monasteries grew up during the Pāla period in ancient
Bengal and Magadha. According to Tibetan sources, five great Mahaviharas
stood out: Vikramashila, the premier university of the era; Nalanda, past its prime but still illustrious, Somapura Mahavihara, Odantapurā, and Jaggadala.^[1]
The five monasteries formed a network; “all of them were under state
supervision” and there existed “a system of co-ordination among them . .
it seems from the evidence that the different seats of Buddhist
learning that functioned in eastern India under the Pāla were regarded
together as forming a network, an interlinked group of institutions,”
and it was common for great scholars to move easily from position to
position among them.^[2]

The excavation at Paharpur, and the finding of seals bearing the inscription Shri-Somapure-Shri-Dharmapaladeva-Mahavihariyarya-bhiksu-sangghasya, has identified the Somapura Mahavihara as built by the second Pala king Dharmapala (circa 781-821) of Pāla Dynasty. Some clay seals from the ruins bear the inscription Shri-Somapure-Shri-Dharmapaladeva-Mahavihariyarya-bhiksu-sangghasya.^[3] Tibetan sources, including Tibetan translations of Dharmakayavidhi and Madhyamaka Ratnapradipa, Taranatha’s history and Pag-Sam-Jon-Zang, mention that Dharmapala’s successor Devapala (circa 810—850) built it after his conquest of Varendra.^[3] The Paharpur pillar inscription bears the mention of 5th regnal year of Devapala’s successor Mahendrapala (circa 850—854) along with the name of Bhiksu Ajayagarbha.^[3] Taranatha’s Pag Sam Jon Zang records that the monastery was repaired and renovated during the reign of Mahipala (circa 995—1043 AD).^[3]

The Nalanda inscription of Vipulashrimitra records that the monastery
was destroyed by fire, which also killed Vipulashrimitra’s ancestor
Karunashrimitra, during a conquest by the Vanga army in the 11th century, assumed to be an army of the Varman rulers.^[3] About a century later Vipulashrimitra renovated the vihara and added a temple of Tara. The restoration work was alluded to as jagatang netraika vishrama bhuh (a singular feast to the eyes of the world).^[3]

Atisha Dipankar Srijnan stayed here for many years and translated the Madhyamaka Ratnapradipa into Tibetan.^[3] Over time Atish’s spiritual preceptor, Ratnakara Shanti served as a sthavira
of the vihara, Mahapanditacharya Bodhibhadra served as a resident monk,
and several other scholars spent some part of their lives at this
monastery including Kalamahapada, Viryendra and Karunashrimitra.^[3] Many Tibetan monks visited the Somapura between 9th and 12th centuries^[3]

During the rule of the Sena dynasty, known as Karnatadeshatagata Brahmaksatriya,
in the second half of the 12th century the vihara started to decline
for the last time. It was finally abandoned during the 13th century,
when the area came under Muslim occupation.^[3]
One scholar writes, “The ruins of the temple and monasteries at Pāhāpur
do not bear any evident marks of large-scale destruction. The downfall
of the establishment, by desertion or destruction, must have been
sometime in the midst of the widespread unrest and displacement of
population consequent on the Muslim invasion.”^[4]
Central Temple

Model by Prudence R. Myer

Model by Mohammed Ali Naqi

The purpose of this central structure at the midst of the courtyard
remains unsolved since its discovery. Hence most of the debates
generated hitherto on the architecture of Sompur Mahavihara are cantered
on the identification its missing superstructure. The reason may be
manifold, but the most important one is the non-availability of
substantial amount of first hand resource including a comprehensive
architectural documentation at the disposal of the researchers. There
are different arguments regarding the terminating top of the central
structure of Sompur Mahavihara.

Consequently, most of works done so far are mainly based on the
findings of the archaeological excavation and studying the artefacts
from the archaeological perspective. The first ever study on this
monument with documentation was been carried by archaeologist K.N.
Dikhist in his, Paharpur, Memoirs of Archaeological Survey in India
(1938). Dikhsit was not only concerned with documentation of the
archaeological findings, but also concentrates on their interpretation
and analysis. He also made an attempt to suggest a probable
architectural treatment of the missing parts of the structure through
studying the archaeological remains. Till today, this study is
considered as the most authentic record of the Sompur Mahavihara.

Prudence R. Myer published the first of such studies in 1969 as a
journal paper, in which he proposed the missing superstructure as a
stupa and illustrated the possible three-dimensional articulations.^[9]
Myer embarked on his proposal through a diachronic study of the Stupa
and Stupa shrines in India. He took Sompur Mahavihara as an example to
elaborate his study and did a conjectural restoration of the central
structure in support of his analysis.

The second work was published around thirty years after Myer’s proposition. A team of architects^{[note 1]}
from Khulna University lead by Mohammed Ali Naqi has proposed another
theoretical reconstruction of the central structure as well as some
parts of the peripheral block (mainly the entrance hall) in 1999. This
work was also presented in the “International Seminar on Elaboration of
an Archaeological Research Strategy for Paharpur World Heritage Site and
Its Environment” jointly organized by UNESCO and Department of
Archaeology of Bangladesh in 2004. Muhammad Ali Naqi proposed a
temple-like spire at the top by considering the central mound as a
‘Stupa-Shrine’ with a ‘Shikhara’ type stupa in his reconstruction^[10].

Protection

Distant view of the Central shrine Somapura Mahavihara

Somapura was designated a UNESCO World Heritage Site in 1985. Since then, a series of UNESCO
missions has regularly visited the site and helped with the project.
Moreover, the UN body also prepared a master plan, involving 5.6 million
dollars.^[11]^[12]^[13]

The various terracotta
artworks within the site have suffered from serious damage as a result
of “lack of proper maintenance, shortage of manpower, fund constraint
and heavy rainfall.”^[14]
Furthermore, poor water drainage in the site accompanied by high levels
of salinity in the soils has also contributed to decay the terracotta
sculptures.^[15] Other threats include uncontrolled vegetation, vandalism, climatic conditions, and public trespassing and encroachment.

Travel

Sompur Bihar at Paharpur is about 282 ;km by road from Dhaka
and it will take about 6.5 hours to reach Paharpur by bus/taxi/private
car if no major stops are made along the way. If one starts from Dhaka,
the route shall be Dhaka - Savar - Chandra - Tangail - Jamuna Bridge -
Naogaon - Badalgachhi - Paharpur. The best way to tour the site is to
first reach Naogaon and stay there in hotel or reach Badalgacchi and
stay there in Dakbanglo.

THE HAWKS AND THEIR FRIENDS

[48]

FAMILY of Hawks lived on an island in a lake
not far from the great forest.
On the northern shore of this lake lived a Lion, King of Beasts.
On the eastern shore lived a Kingfisher.
On the southern shore of the lake lived a Turtle.

“Have you many friends near here?”
the Mother Hawk asked the Father Hawk.

“No, not one in this part of the forest,” he said.

“You must find some friends.
We must have some one who can help us if ever we are in danger,
or in trouble,” said the Mother Hawk.

“With whom shall I make friends?” asked the Father Hawk.

“With the Kingfisher, who lives on the eastern shore,
and with the Lion on the north,” said the Mother Hawk,
“and with the Turtle who lives on the southern shore of this lake.”

The Father Hawk did so.

[49] One day men hunted in the great forest from morning until night,
but found nothing. Not wishing to go home empty-handed,
they went to the island to see what they could find there.

“Let us stay here to-night,” they said,
“and see what we can find in the morning.”

So they made beds of leaves for themselves
and lay down to sleep. They had made their beds
under the tree in which the Hawks had their nest.

But the hunters could not go to sleep
because they were bothered by the flies and mosquitoes.
At last the hunters got up and made a fire on the shore of the lake,
so that the smoke would drive away the flies and mosquitoes.
The smoke awoke the birds, and the young ones cried out.

“Did you hear that?” said one of the hunters.
“That was the cry of birds! They will do very well for our breakfast.
There are young ones in that nest.”
And the hunters put more wood on the fire, and made it blaze up.

Then the Mother bird said to the Father:
“These men are planning to eat our young ones.
We must ask our friends to save us.
Go to the Kingfisher and tell him what danger we are in.”

The Father Hawk flew with all speed to the Kingfisher’s nest
and woke him with his cry.

[50] “Why have you come?” asked the Kingfisher.

Then the Father Hawk told the Kingfisher
what the hunters planned to do.

“Fear not,” said the Kingfisher. “I will help you.
Go back quickly and comfort my friend your mate,
and say that I am coming.”

So the Father Hawk flew back to his nest,
and the Kingfisher flew to the island
and went into the lake near the place where the fire was burning.

[Illustration]

While the Father Hawk was away, one of the hunters had climbed up
into the tree. Just as he neared the nest, the Kingfisher,
beating the water with his wings, sprinkled water on the fire
and put it out.

Down came the hunter to make another fire.
When it was burning well he climbed the tree again.
Once more the Kingfisher put it out. As often as a fire was made,
the Kingfisher put it out. Midnight came
and the Kingfisher was now very tired.

The Mother Hawk noticed this and said to her mate:
“The Kingfisher is tired out. Go and ask the Turtle
to help us so that the Kingfisher may have a rest.”

The Father Hawk flew down and said,
“Rest awhile, Friend Kingfisher; I will go and get the Turtle.”

[52] So the Father Hawk flew to the southern shore and wakened the Turtle.

“What is your errand, Friend?” asked the Turtle.

“Danger has come to us,” said the Father Hawk,
and he told the Turtle about the hunters.
“The Kingfisher has been working for hours,
and now he is very tired. That is why I have come to you.”

The Turtle said, “I will help you at once.”

[Illustration]

Then the Turtle went to the island where the Hawks lived.
He dived into the water, collected some mud,
and put out the fire with it. Then he lay still.

The hunters cried: “Why should we bother to get the young Hawks?
Let us kill this Turtle. He will make a fine breakfast for all of us.
We must be careful or he will bite us.
Let us throw a net over him and turn him over.”

They had no nets with them, so they took some vines,
and tore their clothes into strings and made a net.

But when they had put the net all over the Turtle,
they could not roll him over. Instead,
the Turtle suddenly dived down into the deep water.
The men were so eager to get him that they did not let go of the net,
so down they went into the water. As they came out they said:
“Half the night a Kingfisher kept putting out our fires.
Now we have torn
[54] our clothes and got all wet trying to get this Turtle.
We will build another fire,
and at sunrise we will eat those young Hawks.”
And they began to build another fire.

The Mother Hawk heard them, and said to her mate
“Sooner or later these men will get our young.
Do go and tell our friend the Lion.”

At once the Father Hawk flew to the Lion.

“Why do you come at this hour of the night?” asked the Lion.

The Hawk told him the whole story.

The Lion said: “I will come at once.
You go back and comfort your mate and the young ones.”
Soon the Lion came roaring.

When the hunters heard the Lion’s roar they cried,
“Now we shall all be killed.” And away they ran as fast
as they could go.

When the Lion came to the foot of the tree,
not one of the hunters was to be seen.
Then the Kingfisher and the Turtle came up,
and the Hawks said: “You have saved us.
Friends in need are friends indeed.”

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