21 08 2012 Tuesday LESSON 683 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 
மூன்று கூடைகள்
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
Buddha Vacana புத்த வசனா
Cavukatar/Tatākata/Ciṉa/Arhat/Piṭaka/A Doctor/A Physician/Cātta/Argha/Cukata/Gautama/Kripacharya/kṣapaṇaka/ muṉaiva/cittārtta/Pungkava/The Supreme Deity/ A Guru/ Tamōpaka/Light /Brightness/ The Moon/he Sun/one of the 1 vital airs , that which is exhaled in yawning/ Mūrtti/The Body/Figure /Shape/A Form of Deity/Tamōkkiṉa/The Fire God/Baghava/The Supreme Being/Siva/Vishnu/Brahma/Muṉi/An Ascetic/A Devotee/A Hermit/ sage/Vinayaka
கலைநாயகர்/சாக்கியமுனிவர்/தயாகூர்ச்சர்/
சவுகதர்/புத்தர்/ததாகதர்/சினர்/அருகர்/பிடகர்/
சாத்தர்/மூர்த்தி/தேவன்/உருவம்/சுகதர்/கௌதமர்/க்ஷபணகர்/முனைவர்/சித்தார்த்தர்/புங்கவர்/குரு/தமோபகர்/ வெளிச்சம்/தமோக்கினர்/அக்கினி/சந்திரர்/பகவர்/வனவாசி/ஞானி/ கடவுள்/சிவன்/விஷ்ணு/பிரமன்/விநாயகர்
It
may be, Ananda, that to some among you the thought will come: ‘Ended is
the word of the Master; we have a Master no longer.’ But it should not,
Ananda, be so considered. For that which I have proclaimed and made
known as the Dhamma and the Discipline, that shall be your Master when I
am gone.
Sutta Piṭaka
நெறி முறைக் கட்டளை ஆணைக் கூடை
Sutta Pitaka (Sayings Basket) is the second of the three divisions of the Tipitaka (It is made up
of two words, ti means ‘three’ and pitaka means ‘baskets’.)
நெறி முறைக் கட்டளை ஆணைக் கூடை மூன்று கூடைகளில் மூன்று மண்டலங்களின் இரண்டாவதானது.
புத்தரின் தம்மாசம்பந்தமாக போதிக்கப்பட்ட கோட்பாடுகளின் இன்றியமையாத பொருள். அது பத்து ஆயிரத்திற்கும் அதிகமான நெறி முறைக் கட்டளை ஆணைகளை உள் அடக்கியுள்ளது. அது Nikāyas என அழைக்கப்படும் ஐந்து திரட்டுகளின் பாகங்களாகப் பிரிக்கப்பட்டுள்ளது.
Majjhima மத்திம Nikāya
நடுத்தரமான நீள அளவு திரட்டுகள்
[ majjhima: medium ]
The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.
- Sabbāsava Sutta (MN 2) {excerpt} - plain texts
- The Buddha exposes here the different ways by which the
āsavas, fermentating defilements of the mind, are dispelled. This
excerpt contains a definition of what is yoniso and a-yoniso manasikāra. - Bhayabherava Sutta (MN 4) {excerpt} - plain texts
- In this sutta, among other things, the Buddha expounds the three vijjās he attained during the night of his enlightenment.
- Vattha Sutta (MN 7) {excerpt} - plain texts
- In this sutta, the Buddha, among other things, defines sixteen upakkilesas.
- Mahāvedalla Sutta (MN 43) {excerpt} - all infobubbles
- Sāriputta answers various interesting questions asked by
āyasmā Mahākoṭṭhika, and in this excerpt, he explains that Vedanā, Saññā
and Viññāṇa are not clearly delineated but deeply interwoven. - Cūḷavedalla Sutta (MN 44) {excerpt} - plain texts
- The bhikkhuni Dhammadinnā answers a series of interesting
questions asked by Visākha. Among other things, she gives the 20-fold
definition of sakkāyadiṭṭhi. - Sekha Sutta (MN 53) - enhanced ATI
- The Buddha asks Ānanda to expound the Sekha Paṭipadā, of which
he gives a surprising version, from which Satisampajañña and
Nīvaraṇānaṃ Pahāna are curiously replaced by a series of seven ‘good
qualities’, and which is illustrated by a telling simile. - Bahuvedanīya Sutta (MN 59) {excerpt} - all infobubbles
- In this short excerpt, the Buddha defines the five kāmaguṇās and makes an important comparison with another type of pleasure.
- Saḷāyatanavibhaṅga Sutta (MN 137) {excerpt} - plain texts
- In this deep and very interesting sutta, the Buddha defines
among other things what are the investigations of pleasant, unpleasant
and neutral mental feelings, and also defines the expression found in
the standard description of the Buddha: ‘anuttaro purisadammasārathī’.
Majjhima மத்திம Nikāya
நடுத்தரமான நீள அளவு திரட்டுகள் புத்தரின் பல்வேறு வகைப்பட்ட விஷயங்களின் செயல் தொடர்பு உடன் 152 கொய்சகமாக்கப்பட்ட மத்திமநீள அளவு திரட்டுகள்
- Sabbāsava Sutta (MN 2) {excerpt} - plain texts
- The Buddha exposes here the different ways by which the
āsavas, fermentating defilements of the mind, are dispelled. This
excerpt contains a definition of what is yoniso and a-yoniso manasikāra. - புத்தர் இங்கு மனதை நுரைத்தெழச்செய்து கறைப்படுத்தும் asavas புலனுணர்வை ஆட்கொண்ட மற்றும் மட்டுமீறிய சிற்றின்ப ஈடுபாடு, வாழ்க்கை பசி வேட்கை, கனவுகள் நிறைந்த ஊகக் கோட்டை மற்றும் அறிவின்மை போன்ற இகழத்தக்க செய்திகளை விரட்ட வேறுபட்ட வழிவகைகள் எவை என வெளிப்படுத்தல். இந்த நுலிலிருந்து எடுத்த பகுதி ஒரு சொற்பொருள் விளக்கம் யாவையும் உட்கொண்டு பாண்டியத்தியமுள்ள,மெய்யாக,வினாவுள்ள,தகுதியாக, கருதுதல்.
Dhammapada Verse 308 Vaggumudatiriya Bhikkhu Vatthu-Food Fit For Sinners
AWAKEN ONES WITH AWARENESS IN CHINA
Hubei
• Guiyuan Temple
Verse 308. Food Fit For Sinners
Better to eat a ball of iron
glowing as flame of fire
than one should eat country’s alms
immoral and unrestrained.
Explanation: It is better for one to eat a red-hot lump of
iron burning like a flame than to eat alms-food offered by the people,
if one is without morality (sila) and unrestrained in thought, word
and deed.
Dhammapada Verse 308
Vaggumudatiriya Bhikkhu Vatthu
Seyyo ayogulo bhutto
tatto aggisikhupamo
yance bhunjeyya dussilo
ratthapindamasannato.
Verse 308: It is better for one to eat a red-hot lump of iron burning like a
flame than to eat alms-food offered by the people, if one is without morality
(sila) and unrestrained in thought, word and deed.
The Bhikkhus Who Lived on the Bank of the Vaggumuda River
While residing at the Mahavana forest near Vesali, the Buddha uttered Verse
(308) of this book, with reference to the bhikkhus who spent the vassa on the
bank of the Vaggumuda River.
At that time, there was a famine in the country of the Vajjis. So, to enable
them to have enough food, those bhikkhus made it appear to the people that they
had attained Magga and Phala although they had not done so. The people from the
village, believing them and respecting them, offered much food to them leaving
very little for themselves.
At the end of the vasa, as was customary, bhikkhus from all parts of the
country came to pay homage to the Buddha. The bhikkhus from the bank of the
river Vaggumuda also came. They looked hale and hearty while the other bhikkhus
looked pale and worn out. The Buddha talked to all the bhikkhus and enquired how
they fared during the vassa. To the bhikkhus from Vaggumuda River the Buddha
specifically asked whether they had any difficulty in getting alms-food on
account of the famine. They answered that they had no difficulty at all in
getting alms-food.
The Buddha knew how those bhikkhus had managed to get enough alms-food. But
he wanted to teach them on this point, so he asked, “How did you manage
so well in getting alms-food throughout the vassa ?” Then the bhikkhus
told him how they discussed among themselves and decided that they should
address one another in such a way that the villagers would think that they had
really attained jhana, Magga and Phala. Then the Buddha asked them whether they
had really attained jhana, Magga and Phala. When they answered in the negative,
the Buddha reprimanded them.
Then the Buddha spoke in verse as follows:
| Verse 308: It is better for one to eat a red-hot lump of iron burning like a flame than to eat alms-food offered by the people, if one is without morality (sila) and unrestrained in thought, word and deed. Hubei |
http://en.wikipedia.org/wiki/Guiyuan_Temple
Guiyuan Temple
Luohan Hall, Guiyuan Temple
Guiyuan Temple (simplified Chinese: 归元寺; traditional Chinese: 歸元寺; pinyin: Guīyuán Sì) is a Buddhist temple located on Cuiwei Rd., Wuhan City, Hubei Province of China. This part of Wuhan is the former Hanyang city.
It was built in Shunzhi 15th year (1658), Qing Dynasty. It has a land area of 4.67 acres (1.89 ha). The New Pavilion built in 1922 is the treasury of the temple.