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05/07/15
1499 LESSON 8515 FRIDAY FREE ONLINE eNālandā Research and Practice UNIVERSITY http://sarvajan.ambedkar.org http://www.orgsites.com/oh/awakenedone/ 1. BUDDHA in in Classical Myanmar(burmese)-Classical မြန်မာ (ဗမာ),Sinhal සම්භාව්ය සිං
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1499 LESSON 8515 FRIDAY


FREE ONLINE eNālandā Research and Practice UNIVERSITY

http://sarvajan.ambedkar.org


http://www.orgsites.com/oh/awakenedone/

1. BUDDHA



in Classical  Myanmar(burmese)-Classical မြန်မာ (ဗမာ),Sinhal සම්භාව්ය සිංහල

Please visit:

http://www.buddhanet.net/medburma.htm

for


Insight Meditation Online

Meditation Centres
in Myanmar (Burma)


Meditating in Burma

One month tourist visas are now available for Burma (now known
as Myanmar). There are five meditation centres in Rangoon (Yangon) that cater very
generously for foreign meditators, locally called yogis. They are mostly intensive Insight
(Vipassana) Meditation centres in the Mahasi Sayadaw tradition. If you wish to practice
for more than a month you will need to arrange a special meditation visa from the
meditation centre beforehand. All the centres listed below have an ongoing meditation
schedule, so you can go there at any time of the year. If you wish to practice with the
main teachers it is best to go there during the ‘Rain’s Retreat’ (Vassa) between
July and October.


Meditation System: Intensive Satipatthana
Vipassana, as taught by the late Mahasi Sayadaw, emphasises the continuity of moment to
moment awareness of all physical and mental phenomena. The primary objects of mindfulness
are the physical elements (rising and falling of the abdomen during sitting, or lifting,
and placing of the feet during walking); mindfulness of non physical elements (mental
states, thoughts, perceptions, etc.) is also cultivated. The sequence of meditative
experience involves (1) recognition of the object in the field of awareness (2) the
deliberate mental noting of the object; and (3) the observation or experience of the
object through its duration. (This too, is the format for reporting during the
every-other-day interview with the meditation teacher). With diligent and continuous
practice, this formal processing of all our mental and physical experiences leads to
progressively deeper insights into the essential characteristics of all things:
impermanence, infelicity and unsubstantiality. An alternative schedule of sitting and
walking sessions (forty -five minutes to an hour) is scheduled some 13 to 14 hours a day,
with two meals before noon. Activities such as speaking, reading, writing and listening to
tapes, etc. are squarely discouraged. as impediments in the cultivation of continuous
awareness. Usually there is a daily, or occasional, Dhamma Talk by the Abbot known as the
Sayadaw.


Facilities: All the listed centres below
have excellent facilities for men and women meditators. Some single accommodation is
available. Boiled water is supplied. The hygiene is good. If you stay in Rangoon there is
no danger of malaria and the centres supply mosquitos net as well as bedding,etc. Food,
although oily, is of high quality with a great variety of dishes. Perhaps the only
negative is that the Rangoon meditation centres are noisy, although a few have established
forest mediation centres on the outskirts of Rangoon. There is no charge for the teachings
although a donation or dana for the upkeep of the centres are appreciated.


Climate: The Rainy
Season starts at the end of May and last until about October, with
an average rainfall of 80 to 120 inches. The cool season (when temperatures
drop to about 55° F at night) is from November to February. Hot,
dry weather prevails from October to April (when maximum daytime
temperatures reach 104° F).




Burmese Meditation Centres:


Dhamma Joti
Vipassana Centre
Wingaba
Yele Kyaung
Nga HtatGyi Pagoda Road,
Bahan Township, Yangon, Myanmar
Tel: (1) 549 290
Contact: Mr. Banwariji Goenka, Bandoola International Ltd
Office. No. 134, Shwebontha Street, Yangon, Myanmar
Tel: (1) 72467, 248 174, 248 175, Fax: 289 965
299, Bosundat Street, Yangoon, Myanmar
Tel: Res. [95] (01) 524 983; Off. 281 277
Email: BANDOOLAMYANMAR@mtp400.stems.com
Tradition:
Sayagi U Ba Khin


Chanmyay
Yeiktha Meditation Centre
55A Kaba Aye Pagoda Road
Kaba Aye P.O. Yangon (Rangoon) 11061
Tel: (01) 661479, Fax: 01- 667050
Email: chanmyay@mptmail.net.mm

Web site: www.chanmyay.org

Teacher: Ven. Sayadaw U Janaka
Tradition: Vipassana using the Mahasi Sayadaw method


HMAWBI -
Chanmyay Yeiktha Meditation Centre
No. 588, No. 3 Block, Hmawbi Township, Yangon, Myanmar
Tel: (01) 620-321
Email: chanmyay@mptmail.net.mm

Web site: www.chanmyay.org

Teacher: Ven. Sayadaw U Janaka
Tradition: Vipassana using the Mahasi Sayadaw method


International
Theravada Buddhist University
Dhammapala Hill, Mayangone P.O.
Yangon, Myanmar
Tel: 095-1-665673 / 095-1-660171
Fax: 095-1-665728 / 095-1-660789


Mahasi Sasana
Yeiktha Meditation Centre
Buddha Sasana Nuggaha Organisation
No 16, Sasana Yeiktha Road, Yangon, 11201Myanmar
Tel: 01 541971, 552501
Fax: 289960, 289961
Email: Webmaster@mahasi.com

Web site: www.mahasi.com
Tradition: Satipatthana Vipassana meditation

Mahavijayaransi
Vijjalaya & Mahaatularansi Dhamma Yeiktha
Kya-Swa Chanung (Valley)
Sagasaing Hills, Sagaing Township, Myanmar
Tel: 0011 95 72 21541
Fax: 0011 95 72 22034
Email: ulkyaswa@myanmar.com.mm
Teacher: Ven. Sayadaw U Lakkhana
Tradition
:
Vipassana using the Mahasi Sayadaw method


Mann Ai Khur
Tai Temple
Dhamma Yeiktha Street, Lashio
Northern Shan State, Myanmar
Contacts: Zao Sra Pannavamsa, Zao Gandhama
Tel: 82-23618
Tradition: Theravada
Affiliation: Moe Kut, Mahasi
Teacher: Sao Gandhama


Panditarama
Meditation Centre
80 A, Thanlwin Road
Shwe Gon Dine P.O., Bahan
Yangon, Myanmar (Burma)
Tel: (951) 535448, 705525
Web site: web.ukonline.co.uk/buddhism/pandita.htm
Teacher: Ven. Sayadaw U Pandita
Tradition: Vipassana using the Mahasi Sayadaw method


Panditarama
Forest Meditation Centre (Shwe Taun Gon)
Tel.
0095-1-535448 and 0095-1-705525
Shwe Taun Gon Forest Meditation Center is about an hour by
road from
Yangon; specifically for Westerners. The kutis (cabins)
are spacious and there is a large two-story meditation hall.
(for men and women)


Pak Auk Forest
Monastery
c/- Major U Khan Sain (Rtd)
653 Lower Main Road
Mawlamyine, Mon State, Myanmar
Tel: 032
22132
Web site: www.paauk.org

Teacher:
Ven. Pa Auk Sayadaw
Rangoon
Contact:
U Thet Tin
30 Myananda Lane
Kyank Grove Quarter
Yankin Township, Yangon
Method:
Pak Auk method of meditation


Saddhamma
Ransi Meditation Centre
7 Zeyar Khemar Road,
Mayangone 7SHP. Yangon, Myanmar
Teacher: Ven. Sayadaw U Kundala
Tradition
:
Vipassana / Mahasi Sayadaw method


Shwe Oo Min
Dhamma Sukha Yeiktha
‘The International Centre’
Aung Myay Thar Yar Road
Gone Tala Poung village
Mingaladon township
Yangon, Myanmar
Tel. +95-1-
636402.
Email: headway@mptmail.net.mm
Tradition: Cittanupassana Vipassana Meditation Method
Teacher:
Ven. Sayadaw U Tejaniya




Shwe Oo Min
Dhamma Thukha Yeikta
The ‘Burmese Centre’
North Okkalapa, Yangon
Tel: 664807
Tradition: Cittanupassana Vipassana Meditation


http://www.bl.uk/reshelp/findhelplang/burmese/burmesecoll/
for

Help for Researchers
Elephant

http://www.accesstoinsight.org/lib/authors/bischoff/wheel399.html

for


Buddhism in Myanmar


A Short History

http://www.myanmarburma.com/article/782/meditation-and-buddhism-in-myanmar-burma


for


MyanmarBurma.com

Meditation and Buddhism in Myanmar (Burma)

http://www.asiapearltravels.com/language/lesson23.php

for


Asia Pearl Travels Logo

A Brief history of Buddhism in Burma

Watch Video:

for

Loving Kindness


Some Burmese Buddhists include loving kindness in their daily prayer. Basically,
myit ta2 thoat or Metta Sutta
in Pali Language is a Buddhist way of sending unconditional and tender loving kindness to all creatures big and
small, near and far in all directions.



kjin2 na2– tender loving; caring emotional ties or attachment
myit-ta2– unconditional love
kjin2 na2 myit-ta2 ta1-ya3– loving kindness

http://www.saraniya.com/page/myanmar/myanmar-buddhism.html

for
Sarniya Logo




Buddhism In Myanmar


https://www.soas.ac.uk/sea/burmese/mltw/
for

Myanmar Language Teachers’ Web

http://www.mylanguageexchange.com/Search.asp?selCountry=135

for

Burma (Myanmar) Language Exchange - Burmese Language Partners

http://www.go-myanmar.com/doing-business-in-myanmar/

for

Doing business in Myanmar

http://www.britishcouncil.org.mm/

for

British Council in Burma

http://www.omniglot.com/language/phrases/burmese.php

for

Useful phrases in Burmese



A collection of useful phrases in Burmese, a
Burmese-Lolo language spoken mainly in Burma (Myanmar).


Key to abbreviations: >m = said to men, >f = said to women,
m = said by men, f = said by female



Click on the English phrases to see them in many other languages.

English ဗမာစကား (Burmese)
Welcome ကြိုဆိုပါတယ် (kyaosopartaal)
Hello
(General greeting)
မဂႆလာပၝ (min-ga-la-ba)
Hello (on phone) ဟဲလို? (hello)
How are you? ခင္ဗ်ားေနေကာင္းလား
(k’amyà ne-kaùn-là?)
၇ွင္ေနေကာင္းလား။
(shin ne-kaùn-yéh-là?)
Reply to ‘How are you?’ ေနေကာင်းပါတယ်။ ဘယ်လိုလဲ?
(ne-kaùn-ba-deh, bhaallolell?)
Long time no see
What’s your name? ခင္ဗ်ားနာမည္ဘယ္လိုေခၚလဲ။
(k’amyà ne-meh beh-lo k’aw-lèh?)
ၡင်နာမည်ဘယ်လို ေခါ်သလဲ။
(shin ne-meh beh-lo k’aw-dhǎlèh?) >f
My name is … ကျွန်ေတာ့် … လို့ေခါ်ပါတယ်။
(cǎnáw … ló k’aw-ba-deh) m
ကျွန်မ … လို့ေခါ်ပါတယ်။
(cǎmá … ló k’aw-ba-deh) f
Where are you from? သင်ဘယ်ကလဲ?
(sain bhaalkalell?)
I’m from … …ကပါ။ (k-par)
Pleased to meet you ေတွ ရတာ ဝမ်းသာပါတယ်။
(twé-yá-da wùn-tha-ba-deh)
Good morning
(Morning greeting)
မဂႆလာပၝ (min-ga-la-ba)
Good afternoon
(Afternoon greeting)
မဂႆလာပၝ (min-ga-la-ba)
Good evening
(Evening greeting)
မဂႆလာပၝ (min-ga-la-ba)
Good night
Goodbye
(Parting phrases)
ဘိုင်။ (bhine)
ဘိုင်ဘိုင်။ (bhinebhine)
Good luck ကံကောင်းပါစေ! (kan-kaung-ba-zay)
Cheers!
(Toasts used when drinking)
Have a nice day
Bon appetit /
Have a nice meal
Bon voyage /
Have a good journey
I understand ကျွန်တော်နားလည်ပါတယ် (kyawantaw narrlaipartaal)
I don’t understand နားမလည္ပၝဘူး။ (nà-mǎleh-ba-bù)
Yes အင်း၊ (aainn)
I don’t know မသိပါဘူး။ (ma thi par bhuu)
Please speak more slowly pyay pyay pyaw ba
Please say that again ြပန်ေြဟပါအံုး။ (pyan-pyàw-ba-oùn)
Please write it down yay pya ba
Do you speak English? သင် အင်္ဂလိပ်လို ပြောသလား?
(shin aaingaliutlo pyaw lar?)
Do you speak Burmese? ဗမာစကား ေြဟတတ်သလား။
(bamazaga pyaw daq lar?)
Yes, a little
(reply to ‘Do you speak …?’)
နဲနဲေြဟတတ်ပါတယ်။
(nèh-nèh pyàw-daq-ba-deh)
How do you say … in Burmese? bama lo … go balo pyaw leh?
Excuse me ခင္ဗဵာ? (ka mya?) m / shin? (f)
How much is this? diha balao leh?
Sorry ဝမ်းနဲပါတယ်။ (wùn-nèh-ba-deh)
Thank you ေက်းဇူးတန္ပါတယ္။ (cè-zù tin-ba-deh)
Reply to thank you ရပါတယ်။ (ya-ba-deh)
Where’s the toilet? ain-ta beh ma leh?
This gentleman will pay for everything di lu pasan akong shin meh
This lady will pay for everything
Would you like to dance with me?
I love you cha-ma chin go chit-teh (m)
cha-nor kin-mya go chit-teh (f)
Get well soon
Leave me alone!
Help! ကယ်ပါ။ (keh-ba)
Fire!
Stop! ရပ်။ (yaq)
Call the police! ye’ kor like
Christmas and New Year greetings ခရစ္စမတ်နေမှာ မြူးမျော်ပါ (Christmas nay hma mue pyaw pa)
နစ်ဘစ်ကူး မဂံ်လာပါ။ (Hnit thit ku mingalar pa)
Easter greetings
Birthday greetings muay net mar pyaw chin ba zay
One language is never enough
My hovercraft is full of eels
Why this phrase?
ကျွန်တော်ရဲ့ လေစီးယာဉ်မှာ ငါးရှင့်တွေအပြည့်ရှိနေပါတယ်။
(kyawantawrae lay hcee yarnymhar ngarr sh in tway a pyi shinaypartaal)

If you would like to make any corrections or additions to this page, or if
you can provide recordings, please contact me.

Information about Burmese |
Tower of Babel in Burmese |
Useful phrases in Burmese |
Burmese learning materials

Other collections of Burmese phrases

http://ilanguages.org/burmese_phrases.php

http://www.asiapearltravels.com/language/lesson28.php

http://wikitravel.org/en/Burmese_phrasebook

http://seap.einaudi.cornell.edu/system/files/Burmese Language Phrases with Audio_0.pdf

http://www.asianhorizons.co.uk/tours-of-burma-phrases-burmese/

http://www.englishspeak.com/my/english-lessons.cfm



Phrases in Tibeto-Burman languages


Burmese,
Newari / Nepal Bhasa,
Tibetanhttp://ilanguages.org/burmese_phrases.php


Phrases in other languages

Burmese

မြန်မာစာ

(written Burmese)
မြန်မာစကား (spoken Burmese)

Pronunciation [mjəmàzà] or [mjəmà zəɡá]
Native to Burma
Region Thailand, Malaysia, Singapore
Ethnicity Bamar people
Native speakers
33 million  (2007)[1]
Second language: 10 million (no date)[2]
Early forms
Burmese script
Burmese Braille
Official status
Official language in
 Burma
Regulated by Myanmar Language Commission
Language codes
ISO 639-1 my
ISO 639-2 bur (B)
mya (T)
ISO 639-3 myainclusive code
Individual codes:
int – Intha
tvn – Tavoyan
tco – Dawei (Taungyo)
rki – Rakhine (”Arakanese”)
rmz – Marma (”Burmese”)
Glottolog sout3159[3]
{{{mapalt}}}
This article contains IPA phonetic symbols. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Unicode characters.
This article contains Burmese script. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Burmese script.

The Burmese language (Burmese: မြန်မာဘာသာ [mjəmà bàðà][4] MLCTS: myanma bhasa) is the official language of Burma.


Burmese is the native language of the Bamar and related sub-ethnic groups of the Bamar, as well as that of some ethnic minorities in Burma like the Mon.


Burmese is spoken by 32 million as a first language and as a second
language by 10 million, particularly ethnic minorities in Burma and
those in neighboring countries. (Although the Constitution of Burma officially recognizes the English name of the language as the Myanmar language,[5] most English speakers continue to refer to the language as Burmese.)


Burmese is a tonal, pitch-register, and syllable-timed language,[6] largely monosyllabic and analytic language, with a subject–object–verb word order. It is a member of the Lolo-Burmese grouping of the Sino-Tibetan language family. The language uses a Brahmic script called the Burmese script.


73)   Classical Sinhala
73) සම්භාව්ය සිංහල

1499 පාඩම 8515 සිකුරාදා

නොමිලේ ඔන්ලයින් eNālandā පර්යේෂණ හා පුහුණුව පිළිබඳ විශ්වවිද්යාල
http://sarvajan.ambedkar.org
http://www.orgsites.com/oh/awakenedone/

1. බුද්ධ

බුදුන් වහන්සේ ජීවිත කතාව

 වසර 624 ක්රි.පූ, Kapilawaththu (නේපාලය) දී සිද්ධාර්ථ ගෞතම කුමාරයෙක් ලෙස උපත ලැබීය. ඔහුගේ පියා සුද්ධෝදන රජු වූ අතර ඔහුගේ මව රැජින මහාමායා විය. ඔහු දහසය වූ විට ඔහු ඔහුගේ අධ්යාපනය නිම ඔහු කුමරිය යසෝදරා සමඟ විවාහ වුණා. සුද්ධෝදන රජු තම පුත් සිද්ධාර්ථ කිරීමට ඔහුගේ රාජ්යය භාර දෙන ලදී. ඔවුන් දරුවා නම රාහුල විය. රජු සිද්ධාර්ථ වසර 29 ක් පමණ වූ විට ඔහු ගිහි ජීවිතය පිටු පෑ තීරණය කළා. සිද්ධාර්ථ ඔහුගේ රාජ්යය ඉතිරි සහ යථාර්ථය අවසාන ස්වභාවය අධ්යයනය කිරීම සඳහා විවිධ ප්රසිද්ධ ගුරුවරුන් ගියා. එහෙත් ඔවුන්ගේ ඉගැන්වීම් ඔහු තෘප්තිමත් නෑ, ඔහු තමාගේ ම මාර්ගය සොයා ගැනීමට පිටත් විය. සය වසරකට පසු ඔහු නෙරන්ජනා ගඟ අසල Bodgaya ගොස් ගසක් යට වාඩි වී සිටියෙමු.

   සිද්ධාර්ථ මනස සංසුන් හා ලිහිල් විය. ඔහු පෙනී ලෙස තම සාන්ද්රණය ගැඹුරු හා ඔහුගේ ප්රඥාව වඩා දීප්තිමත් වර්ධනය වී ඇත. මනසේ මේ පැහැදිලි හා සාමකාමී රාජ්ය ඔහු ජීවිතයේ සැබෑ ස්වභාවය පරීක්ෂා කිරීම ආරම්භ විය. “මොකක්ද
දුක් හේතුව,” ඔහු, තමා ඉල්ලා “හා දේ සදාකාල ප්රීතිය සඳහා මාර්ගය කුමක්ද?”
ඔහුගේ සිත ඇසේ දී ඔහු බෙහෙවින් ඔහුගේ ම ලෝකයේ එහා ඈත සිය රට ඔබ්බට බලා
සිටියා.
වැඩි කල් යන්න කලින්, සූර්යයා, ග්රහලෝක, අවකාශයේ හා විශ්වයේ ඈත මන්දාකිණි තරු එළියට ඔහුගේ සියලු භාවනා ඔහුට දර්ශනය විය. ,
වර්ධනය වන නොදිරන හා නැවතත් වර්ධනය: ඔහු දූවිලි කුඩාම ලී කොටය පහ සිට
විශාලතම තරු සියල්ල, නිරන්තරයෙන් වෙනස් රටාව එකට ඒකාබද්ධ කරන ආකාරය දැක්කා.
හැම දෙයක්ම සම්බන්ධ විය. කිසිවක් හේතු නොමැතිව සිදු සෑම හේතුව අන් සියල්ල මත බලපෑමක් වුණා.

   ඔහු මේ බව හොදින් අවබෝධ ලෙස, ගැඹුරු සත්යයන් තම මනස පෙනී සිටියේය. ඔහු
තමා වෙත ගැඹුරින් බලා සිද්ධාර්ථ තම ජීවිතය කුමාරයා වූ නමුත් කිසිදු
ආරම්භයේ තිබූ බව උත්සාහයට ජීවිත කාලයන් මාලාවක නවතම බව සොයා ගන්නා - හා එම
සෑම සැබෑ බව.
අපි නැවත නැවතත්, උපත ජීවත් එක කාලය මිය, නමුත් ඇත. ඔහු මරණයට එහි වර්තමාන ශරීරයෙන් මනස පමණක් වෙන් බව දැක්කා. මරණයෙන් පසු කර්මය වැදගත්කම ඉදිරි ගමන සඳහා ප්රමුඛ වෙයි. එක් ජීවිතයක් අවසන් කරන විට, තවත් ඇරඹේ - සහ මේ ආකාරයෙන් මරණය හා උපන් රෝද පමණ හා ඒ වටා භ්රමණය කරයි. ඒ වගේම අපි නිරන්තරයෙන් වෙනස් වන හා නිරන්තරව එකිනෙකාට බලපාන කරන ඊළඟ එක් ජීවිතයක් දැක්කා. සමහර විට අපි පොහොසත් හා සැප ය; සමහර විට අපි දුප්පත් සහ කාලකන්නි වේ. ඉඳහිට අපි ඉතාම සතුටට අත්, නමුත් බොහෝ විට අපට ගැටලු සමග නොසිටියි. තවද, සිද්ධාර්ථ අපගේ කොන්දේසි වෙනස් ලෙස බව දුටු නිසා වෙනත් අය සමඟ අපගේ සම්බන්ධතා කරන්න. අපි සියලු අතීතයේ දී දහස් ගණනක් මත එකිනෙකාගේ මිතුරන් හා සතුරන්, මව සහ පියා, පුතා සහ දියණිය දහස් කර ඇත.

   එවිට ඔහු ලෝකයේ දුක් සියලු දෙස. ඔහු සත්වයන්ගේ තමන්ගේ අවාසනාව හා ප්රීතිය නිර්මාණය ආකාරය දැක්කා. සියල්ල
සැමවිටම වෙනස් වන බව සත්යය අන්ධ, ඔවුන් සොරකම්, බොරු පවා මේ දේවල් ඔවුන්
තමන් කැමති කල්පවත්නා සතුට දෙන්න බැහැ නමුත්, ඔවුන්ට අවශ්ය දේ ලබා ගැනීමට
මරා දමනවා.
තමන් - සහ වඩා ඔවුන්ගේ සිත් තව තවත් ඔවුන් එකිනෙකා හානි, තණ්හාව සහ වෛරය වපුරන සමග පිරවීම! එක් එක් හානිකර ක්රියා තව තවත් අවධානය යොමුකළ යුතු ඒවා යයි. ඔවුන් වේදනාව මිස, වෙන කිසිවක් සොයා තවමත් සාමය සොයමින් සිටිති. අවසාන වශයෙන්, ඔහු මේ සියල්ල දුක් අවසන් කිරීම සඳහා මාර්ගය සොයා ගන්නා ලදී. ඔහු රශ්මි පැහැදිලි ආලෝකය පිරී ගියේ ය. ඔහු තවදුරටත් සාමාන්ය පුද්ගලයෙකු විය. සන්සුන් හා සාමකාමී සිනාවක්, ඔහු තම භාවනා සිට විය. එය සඳහන් වන්නේ ඒ නිසා රන් අලුයම දී, සිද්ධාර්ථ දෙස බලා උදෑසන තරු දැක්කා. එවිට විශාල අවබෝධයක් උන් වහන්සේ වෙත ආවෝ ය. ඔහු තම මතක ලොව ජීවිතය හා ග්රහලෝක දැක, සියලු අතීත සහ සියලු අනාගත. ඔහු මේ පොළොව හා අප නිර්මාණය කර ඇති මෙහි සිටින ඇයි, පැවැත්මේ අර්ථය තේරුම් ගත්හ. දිගු අවසානයේදී ඔහු සත්යය සොයා; ඔහු බුද්ධත්වයට සහ කර්මය පිළිබඳ ප්රතිපත්ති ස්ථාපිත කරන ලදී. දැන් ඔහු සමිඳාණන් වහන්සේ, බුදුන් වහන්සේ, මේ රට මුදාගත එකක් අවදි සහ ප්රබුද්ධ විය. හය දිගු අවුරුදු සොයන්න අවසන් කර ඇත. එය මුළු රට, වෙසක් (මැයි) මාසයේ දිනක දීප්තිමත් රිදී ආලෝකය වාත්තු කිරීම, පූර්ණ-මූන් බැබළිණි විට දිනය.

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ගෞතම බුද්ධ
ආරම්භක රූපය
ද සිද්ධාර්ථ ගෞතම, Shakyamuni හෝ සරලව බුද්ධ ලෙස හඳුන්වනු ගෞතම බුදුන් වහන්සේ,, බුදු දහම ආරම්භ කරන සිය ඉගැන්වීම් මත අග්ගිස් විය

    උපත: කපිලවස්තු, නේපාලය
    
මිය: Kushinagar
    
සම්පූර්ණ නම: සිද්ධාර්ථ ගෞතම
    
කලත්රයා: රැජින Yashodhara
    
දෙමාපියන්: රැජින මහා මායා, Mahapajapati Gotami, සුද්ධෝදන රජු

    බුදු දහම බුද්ධ සමඟ ආරම්භ කරන ලදී. ‘යථාර්ථය දක්වා නින්දෙන් අවදිවූවකු’ සහිත වූ අර්ථයෙන් - යන වචනය ‘බුද්ධ’ ‘අවදි වන එක් එනම්’ මාතෘකාවක් ඇත.

    බුදුන් වහන්සේ 2500 ක් පමණ වසර කීපයකට පෙර නේපාලයේ ලුම්බිණි සිද්ධාර්ථ ගෞතම ලෙස උපත ලැබීය. ඔහු දෙවියන් වහන්සේ හෝ දිවැසිවරයෙකු බව කියා නැත.

    ඔහු හැකි ගැඹුරුම ආකාරයෙන් ජීවිතය තේරුම්, becameAwakened කරන මිනිසෙකු විය.

    සිද්ධාර්ථ ඉන්දීය-නේපාල දේශ සීමාව කුඩා රාජ්යය පිළිබඳ රාජකීය පවුලක උපත ලැබීය. ඔහු සාම්ප්රදායික කතාව අනුව

    වරප්රසාදිත හදාවඩා, නමුත් ජීවිතය වයස, ලෙඩ රෝග හා මරණය පිළිබඳ කටුක
කරුණු සහිතව බව වටහාගනිමින් ඔහුගේ නවාතැන් ජීවිතය පිටතට ගත් තීරනයෙන් විය.

    මේ ජීවිතයේ අර්ථය කට පසල් ඔහු පෙලඹුණා. අවසානයේදී ඔහු තම මාළිගයෙන් නික්ම යාමට සාම්ප්රදායික Jambudipan මාර්ගය අනුගමනය කිරීමට ඇතිකලේ දැනුණේ

     යන සුනඛයකු ශුද්ධ මිනිසා සත්යය පසු සිතින්. ඔහු විවිධ ගුරුවරුන් යටතේ භාවනා ඉතා දක්ෂ ලෙස කටයුතු කල අතර පසුව ප්රීති පුරුදු කළහ.

    මෙම එක් මස් අහිමි කිරීම මගින් බලය නිදහස් විය හැකි බව විශ්වාස මත පදනම් විය. ඔහු එසේ determinedly ඔහු පාහේ සාගතයෙන් මිය බව austerities ප්රගුණ කළා.

    බුද්ධ ඉගැන්වීම් සදාකාලික, නමුත් එවිට පවා බුද්ධ ඔවුන් නොවරදින ලෙස ප්රකාශ කළේ නැත. බුදු ආගම, වරක් අනුව වෙනත් කිසිදු ආගමක් තියෙනවා කියා හැකි ගුණාත්මක වෙනස් කිරීමට හැකියාව ඇති …

    දැන් බුදු දහම පදනම කුමක් ද? ඔබ ප්රවේශමෙන් අධ්යයනය කරයි නම්, ඔබ බුදු දහම හේතුව මත පදනම් වනු ඇත. වෙනත් කිසියම් ආගමක් දක්නට නොලැබේ එය ආවේනික නම්යශීලී, ක අංගයක් ඇත. - Bhimrao Ramji Ambedkar,

    ඒ විශිෂ්ට පඬිවරයා, මේ රටේ ආණ්ඩුක්රම ව්යවස්ථාව දාර්ශනිකයා සහ ගෘහ නිර්මාණ ශිල්පියා, ඔහුගේ ලිවීමේ කටයුතු සහ speeches.Please දී

Behan Mayawati බුද්ධ පූර්ණිමා මත බුදුරජාණන් වහන්සේට උපහාර

Bahujan Samaj පක්ෂයේ (BSP) ප්රධාන Mayawati කොටස් ප්රමාණය ඉරිදා
බුද්ධාගම අනුගාමිකයෙක් වූ අනුව ක්රියා රාඕ Ambedkar කට ඇය ප්රකාශ බුධ්
පූර්ණිමා ආසන්නයේ තෝරාගත්තා.

ඇය ගෞතම් බුධ් නම ඉදි ස්මාරක සහ අධ්යාපන ආයතන ලබා ගැනීමේ ඇගේ පෙර පැවති රජයේ ජයග්රහණ බවයි. Mayawati
ඇගේ ආන්ඩුව ලක්නව් හි ප්රභූ මාර්ගයේ Noida හා මහ Noida, Noida දී ගෞතම්
බුද්ධ විශ්ව වැනි ස්මාරක ඉදි කිරීම සහ බුද්ධ ශාන්ති Upvan සමන්විත බව ගෞතම්
බුධ් නගර් නිර්මාණය සහතික ආකාරය නැවත සිහිපත් කරන ලදී.
ඇය ඇගේ ආන්ඩුව ද නැගෙනහිර උත්තර් ප්රදේශයේ සංචාරක සහ වන්දනා කිරීම සඳහා බුද්ධ පරිපථ සංවර්ධනය තහවුරු බවයි.

මුවවිට බුද්ධ පූර්ණිමා Bahujan Samaj පක්ෂයේ (ඉරිදා, 3 වන මැයි, 2015) වන
දින (BSP) ප්රධාන Behan Mayawati බුදුරජාණන් වහන්සේට උපහාර හා බුදු රජාණන්
වහන්සේ විසින් පන්ති රහිත සමාජයක් සඳහා කටයුතු කළ අතර ඔහුගේ ඉගැන්වීම්
තවමත් වලංගු තිබෙන බව ඔහු සඳහන් කළේය.

Behan Mayawati බුද්ධ පූර්ණිමා මත බුදුරජාණන් වහන්සේට උපහාර

එය Behan Mayawati බුදුරජාණන් සිහි ඇති බව පළමු අවස්ථාව නොවන බව මෙහි ලා සිහිපත් කළ යුතු ය. ඇය බුදුරජාණන් වහන්සේගේ අදහස් මත දිගින් දිගටම වැඩ කර ඇති අතර ගෞතම් බුද්ධ නගර්, Noida පිහිටුවීම තුළ වැදගත් භූමිකාවක් ඉටු කර ඇත. Behan Mayawati රජය තුළ, ඇය බුදුරජාණන් වහන්සේගේ නාමය කියා බොහෝ ස්මාරක සහ අධ්යාපන ආයතන ය. එවැනි ගෞතම් බුද්ධ විශ්ව විද්යාලය ලෙස.

බෞද්ධ භික්ෂූන් වහන්සේ සමග Behan Mayawati

මීට අමතරව කිසිවෙක් පිල / STS-bahujans ඉතිහාසය උදා නිර්මාණය තුළ Behan Mayawati භූමිකාව අමතක කළ හැකි සිට. ලක්නව් හි ආචාර්ය Ambedkar උද්යානය. අප Prabuddha භාරත් කිරීමට අවශ්ය නම්, අප බලය BSP අවශ්ය නිසා මම BSP සහාය සියලු දෙනාගෙන් ඉල්ලා එය කටයුතු කරනවා. විට පමණක් අපි බලය ඇති අතර අප අපගේ අයිකන හා අපේ පරමාදර්ශයන්ට සඳහා ඕනෑම දෙයක් කළ හැකි අපගේ ම ආණ්ඩුව ඇත.

awakenmediaprabandhak

Deadmocerytic ආයතන (මෝඩි) වන මිනී bluffers සිටින රහසිගත හින්දුත්වා ලබ්ධිය අයත්:
ඔහු කියනවා:
කෙනෙකු ඔහුගේ කන මත නිය ගැටීමෙන් බුදුරජාණන් මිය!

වන බුද්ධ විසර්ජන වේ.

ඔහු, ඉතිහාසය දන්නා භූගෝලීය හෝ ඕනෑම ප්රජා හැඟීමකින් කිසිවෙකුත්

මේ
රටේ කුල ක්රමය 1 වන, 2 වැනි, 3 වැනි, 4 වන අනුපාතය athmas (ආත්ම) සහ
theUntouchables ආත්මයක් සහිත සහ කෲර සහ අමානුෂික ප්රතිකාර කළ හැකි දැනුමක්
අතර, බුදුන් වහන්සේ කිසිදු ආත්මය neverbelieved.
ඔහු සියලුම සමාන බවයි.
නිසා ඩී Ambedkar එම අවශ්ය දැන් Mayawati මෙම traditionfor සාමය, සියලු
සමිති සුබසාධනය andhappiness සඳහා Sarvajan Hitaye Sarvajan Sukhaye එනම්,
අනුගමනය නැවත ඔවුන්ගේ මුල් නිවාස Buddhism.Kanshiram නැවත මෙම Jambudipa දී
wantedall.
මෙය
සාක්ෂාත් සියලු වංචා EVMs ප්රශ්නය නිරාකරණය ලොව democraciesof සියලු 80
විසින් අනුගමනය ලෙස මෝඩයෙකු සාක්ෂි ඡන්දය වෙනුවට තියෙනවා.
එවැනි කාලය දක්වා සියලු මධ්යම සහ ප්රාන්ත ආන්ඩු මෙම වංචාව EVMs කටුගා දමා ගත යුතු selectedthrough. හිටපු
CJI Sathasivan නිසා මෝඩයෙක් සාක්ෂි ඡන්ද ක්රමය සමග replacingthem සම්බන්ධ
වියදම (Rs1600 කෝටි ප්රකෝටි) පිළිබඳ theex CEC සම්පත් විසින් යෝජනා කරන
පරිදි අදියර ප්රතිස්ථාපනය කළ ඔවුන් නියෝග මගින් විනිශ්චය agrave වරදක් වන
අතර ශ්රේෂ්ඨාධිකරණය මේ සියලු වංචා EVMs වෙනුවට hadordered
. නැවතත් ශ්රේෂ්ඨාධිකරණය සියලු වංචා EVMs වෙනුවට orderfor යුතුය. ලෝකයේ,
පළමු වන 1% ත්රස්තවාදී, errorist deadmocreytic ආයතන (මෝඩි) යන මිනීමරුවන්
කිසිදු වංචාවක් ක්රියාකාරකම් notrecognise ඇත, එම කාලය වන තුරු, සටන්කාමී,
ප්රචණ්ඩකාරී,, රහසිගත හින්දුත්වා cultchitpawan බ්රාහ්මණයෙකි! RSS ගේ
Bahuth Jiyadha Paapis (බීජේපී) සඳහා ස්වාමියා KEYthrough වංචා EVMs
උදුරාගෙන
දැන්
deadmocreytic ආයතන (මෝඩි) පිළිබඳ මිනීමරුවන්, ඔවුන් දැනුවත් කිරීමේ සමඟ
බුදු දහම හා බුදුන් වහන්සේ අවදි එක් successfullyrevived කරන ආචාර්ය
Ambedkar පැහැර ගැනීම ආරම්භ ස්වාමියා යතුර පවත්වා.
දැනුවත් කිරීමේ සමග theAwakened එක් සමග සෙල්ලම් ඒක න්යාය නොවේ සිට වැඩ
නොව, untouchability පිළිපැදීම හා ඒ අතර ම බුදු දහම ශතකයට හතරේ වැඩ තිබීමේ
කේක් practice.Eating නැත.

නරඹන්න කරන්න:
http://www.pbs.org/thebuddha/

සඳහා
ඩේවිඩ් Grubin- විසින් බුදුන් වහන්සේ, උසස් චිත්රපට 1:51:47 මානව සම්පත්

මෙම
සම්මානය දිනූ චිත්රපට ඩේවිඩ් Grubin විසින් විසන් PBS සඳහා වාර්තා, රිචඩ්
ග්රේ විසින් දන්වා, බුදුන් වහන්සේගේ ජීවිතය පිළිබඳ කථාව, ප්රචණ්ඩකාරී,
වෙනස් හා ආත්මික වියවුල් අපේ එක්තරා අන්දමකින් ගුණයක් විශේෂයෙන් අදාළ ගමනක්
පවසයි.
එය
සහස්ර දෙකකට හරහා, රූපලාවන්ය හා සංකීර්ණ කලා බුද්ධ ජීවිතය පොහොසත් නිරූපණය
කර ඇති ලෝකයේ සිටින ශ්රේෂ්ඨතම චිත්ර ශිල්පීන් හා මූර්ති, සමහර වැඩ කටයුතු
ප්රදර්ශනය කරයි.
පලිට්සර් ත්යාගය දිනා කවියෙකු ඩබ්ලිව් ඇතුළු සමකාලීන බෞද්ධ, විසින් පැරණි කතාව තුළට විවරන සවන් දෙන්න Merwin සහ ශුද්ධෝත්තම දලයි ලාමා. සංවාදය එකතු වන්න හා භාවනා, බුද්ධ ධර්මය, ඉතිහාසය සහ ආකාරය දෛනික ජීවිතය
බවට කරුණාව සහ සිහිය මත බුදුන්ගේ ඉගැන්වීම් සංස්ථාගත කිරීම සඳහා වූ පනත්
ෙකටුම්පතකි ගැන වැඩි විස්තර දැනගන්න.

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Chandrasekharan Jagatheesan
තව තවත් Ambedkar සහ බුද්ධ ප්රතිමා, රටේ සෑම වීදි ස්ථාපනය කළ යුතුය. සෑම නිවසක් සතුට, සුභසාධනය සහ සාමය සඳහා විහාරස්ථාන බවට පරිවර්තනය කළ යුතුය.

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for



Buddhists in Sri Lanka
Venerable Migettuwatte Gunananda Thera (1823-1890).jpg
Anagarika Dharmapala.jpg
Official Photographic Portrait of Don Stephen Senanayaka (1884-1952).jpg
Nissanka Parakrama.jpg
Sirimavo Ratwatte Dias Bandaranayaka (1916-2000) (Hon.Sirimavo Bandaranaike with Hon.Lalith Athulathmudali Crop).jpg
A T Ariyarathna.jpg
Total population
14,222,844 (2012)
Regions with significant populations
Province
 Western 4,288,797
 Southern 2,334,535
 North Western 1,754,424
 Central 1,665,465
 Sabaragamuwa 1,647,462
Religions
Buddhism
Languages



According to the Mahavamsa, the Great Stupa in Anuradhapura, Sri Lanka, was dedicated by a 30,000-strong “Yona” (Greek) delegation from “Alexandria” around 130 BCE.


Avukana Buddha statue from 5th century



Gilded bronze statue of the Tara Bodhisattva, from the Anuradhapura period (8th century)



Bronze statue of Avalokiteśvara Bodhisattva. Sri Lanka, ca. 750.

Theravada Buddhism is the religion of about 70% of the population of Sri Lanka.
The island has been a center of Buddhist scholarship and learning since
the introduction of Buddhism in the 3rd century BC producing eminent
scholars such as Buddhagosa and preserving the vast Pali Canon.
Throughout most of its history, Sinhalese kings have played a major
role in the maintenance and revival of the Buddhist institutions of the
island. During the 19th century, a modern Buddhist revival took place on
the island which promoted Buddhist education and learning. There are
around 6,000 Buddhist monasteries on Sri Lanka with approximately 15,000
monks.[3]



History



Introduction of Buddhism


According to traditional Sri Lankan chronicles (such as the Dipavamsa), Buddhism was introduced into Sri Lanka in the 3rd century BC (after the Third Buddhist council) by Venerable Mahinda, the son of the Emperor Ashoka, during the reign of Sri Lanka’s King Devanampiya Tissa. During this time, a sapling of the Bodhi Tree was brought to Sri Lanka and the first monasteries and Buddhist monuments were established. Among these, the Isurumuni-vihāra and the Vessagiri-vihāra
remain important centers of worship. He is also credited with the
construction of the Pathamaka-cetiya, the Jambukola-vihāra and the
Hatthālhaka-vihāra, and the refectory. The Pali Canon, having previously been preserved as an oral tradition, was first committed to writing in Sri Lanka around 30 BC.


The Mahavamsa (Chap. XXIX[4]) records that during the rule (165 BC - 135 BC) of the Greco-Bactrian King Menander I, also known as Milinda, “a Greek (”Yona“) Buddhist head monk” named Mahadharmaraksita
(literally translated as ‘Great Teacher/Preserver of the Dharma’) led
30,000 Buddhist monks from “the Greek city of Alasandra” (Alexandria of the Caucasus, around 150 km north of today’s Kabul in Afghanistan), to Sri Lanka for the dedication of the Great Stupa in Anuradhapura, indicating that Greco-Buddhism contributed to early Sri Lankan Buddhism. (See also Milinda Panha.)



Center of Pali literature


As as a result of the work of Buddhaghosa and other compilers such as Dhammapala, Sri Lanka developed a strong tradition of written textual transmission of the Pali canon. The compilation of the Atthakathaa (commentaries) along with the Nikayas and other Pitakas, were committed to writing for the first time in the Aluvihare Rock Temple during the 1st century BCE.[3]
Buddhist literature in Sinhalese also thrived and by 410 CE Sri Lankan
monks traveled widely throughout India and Asia introducing their works.



Theravāda subdivisions


Over much of the early history of Buddhism in Sri Lanka, three
subdivisions of Theravāda existed in Sri Lanka, consisting of the monks
of the Mahāvihāra, Abhayagiri Vihāra, and the Jetavana Vihāra.[5]
The Mahāvihāra was the first tradition to be established, while
Abhayagiri Vihāra and Jetavana Vihāra were established by monks who had
broken away from the Mahāvihāra tradition.[5] According to A.K. Warder, the Indian Mahīśāsaka sect also established itself in Sri Lanka alongside the Theravāda, into which they were later absorbed.[5] Northern regions of Sri Lanka also seem to have been ceded to sects from India at certain times.


In the 7th century, the Chinese monk Xuanzang wrote of two major divisions of Theravāda in Sri Lanka, referring to the Abhayagiri tradition as the “Mahāyāna Sthaviras,” and the Mahāvihāra tradition as the “Hīnayāna Sthaviras.”[6] Abhayagiri Vihara appears to have been a center for Theravadin Mahāyāna and Vajrayāna teachings;[7] Xuanzang writes:[8]



The Mahāvihāravāsins reject the Mahāyāna and practice the Hīnayāna,
while the Abhayagirivihāravāsins study both Hīnayāna and Mahāyāna
teachings and propagate the Tripiṭaka.


In the 8th century, it is known that both Mahāyāna and the esoteric
Vajrayāna form of Buddhism were being practiced in Sri Lanka, and two
Indian monks responsible for propagating Esoteric Buddhism in China, Vajrabodhi and Amoghavajra, visited the island during this time.


In Pali commentaries, terms used for the Mahayanists of Abhayagiri
were Vaitulya, Vaipulya and Vaidalya. According to HR Perera, the
Thervada commentaries considered them heretical and their doctrines
included:



They held the view that the Buddha, having been born in the Tusita
heaven, lived there and never came down to earth and it was only a
created form that appeared among men. This created form and Ānanda, who
learned from it, preached the doctrine. They also held that nothing
whatever given to the Order bears fruit, for the Sangha, which in the
ultimate sense of the term meant only the path and fruitions, does not
accept anything. According to them any human pair may enter upon sexual
intercourse by mutual consent.



Accounts of Chinese pilgrims


In the 5th century, Faxian visited Sri Lanka and lived there for two years with the monks. Faxian obtained a Sanskrit copy of the Mahīśāsaka Vinaya at the Abhayagiri Vihāra, c. 406. The Mahīśāsaka Vinaya was then translated into Chinese in 434 by Buddhajiva and Zhu Daosheng.[10] This translation of the Mahīśāsaka Vinaya remains extant in the Chinese Buddhist canon as Taishō Tripiṭaka 1421.[11]


The 7th century pilgrim Xuanzang first learned for several years at Nālandā, and then intended on going to Sri Lanka to seek out further instruction. However, after meeting Sri Lankan monks in Chola who were refugees, he decided not to visit:



… At the time of Hiuen Tsang’s visit the [capital of Chola] was
visited by 300 Bhikshus of Ceylon who had left the island in consequence
of famine and revolution
there. On the pilgrim telling them of his intended visit to Ceylon for
instruction, they told him that there were no Brethren there superior to
them. Then the pilgrim discussed some Yoga texts with them and found that their explanations could not excel those given to him by Śīlabhadra at Nālandā.



Decline and revival


From the 5th century CE to the eleventh century CE the island of Sri
Lanka saw continuous warfare between local kings, pretenders and foreign
invaders (such as the south Indian Cholas and Pandyas). This warfare saw the sacking of Buddhist temples and made the situation for difficult for the thriving of Buddhism.[3]
In 1070 King Vijayabaahu I conquered the island and set about repairing
the monasteries. The state of Sri Lankan Buddhism was so bad at this
time that he could not find 5 ordained monks in the whole island to
ordain more monks and restore the monastic tradition therefore he sent
an embassy to Burma which sent back several eminent elders with Buddhist
texts.[3]
The king oversaw the ordination of thousands of monks. The royal
reforming of Sri Lankan Buddhism continued under Paraakramabaahu the
Great (c. 1153) who restored many stupas and monasteries. During this
period Sri Lankan Buddhist literature thrived once again and the three
greats writers Mahakassapa of Dimbulagala Vihara, Moggallana Thera and
Sariputta Thera compiled Pali commentaries and sub-commentaries. Paraakramabaahu II (from c. 1236) was a learned king and wrote several Sinhalese Buddhist texts.



Abolition of other Theravada traditions


Before the 12th century, more rulers of Sri Lanka gave support and
patronage to the Abhayagiri Theravādins, and travelers such as Faxian
saw the Abhayagiri Theravādins as the main Buddhist tradition in Sri
Lanka.
The trend of Abhayagiri Vihara being the dominant Theravāda sect
changed in the 12th century, when the Mahāvihāra gained the political
support of King Parakkamabāhu I (1153–1186), and completely abolished the Abhayagiri and Jetavana Theravāda traditions.[15][16]
The Theravāda monks of these two traditions were then defrocked and
given the choice of either returning to the laity permanently, or
attempting re-ordination under the Mahāvihāra tradition as “novices” (sāmaṇera).[16][17] Parakkamabāhu also appointed a saṅgharāja, or “King of the Sangha,” a monk who would preside over the Sangha and its ordinations in Sri Lanka, assisted by two deputies.[18]



Mahāyāna legacy


Veneration of the Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha.[19] In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on his crown, identify Nātha as Avalokiteśvara.[20] Andrew Skilton writes:[21]



… It is clear from sculptural evidence alone that the Mahāyāna was
fairly widespread throughout [Sri Lanka], although the modern account of
the history of Buddhism on the island presents an unbroken and pure
lineage of Theravāda. (One can only assume that similar trends were
transmitted to other parts of Southeast Asia with Sri Lankan ordination
lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in
the present-day figure of Nātha.


Early reports by Europeans from the 18th century describe the Buddhist monks of Sri Lanka as being engaged in the recitation of mantras, and using mālā beads for counting, as practiced in Mahāyāna Buddhism.[21]



Lineage continuity


Sri Lanka has the longest continuous history of Buddhism of any Buddhist nation, with the Sangha
having existed in a largely unbroken lineage since its introduction in
the 3rd century BC. During periods of decline, the Sri Lankan monastic
lineage was revived through contact with Myanmar and Thailand.



Colonialism and Christianity


From the 16th century onward, Christian missionaries and Portuguese, Dutch and British
colonizers of Sri Lanka have attempted to convert the local population
to Christianity. The wars with the Portuguese and their allies weakened
the Sri Lankan Buddhist Sangha. In 1592 a ruler of Kandy, Vimala
Dharmasuriya, sought aid from Burma in order to ordain Buddhist monks on
the island as there was hardly a single properly ordained monk left.[3]
From 1612 to 1658 to The Dutch and the Portuguese fought over the
island with the Sinhalese caught in the middle, the Dutch won and
occupied the maritime sections of the island that had been occupied by
the Portuguese until 1796 when they surrendered their territories to the
British. The Dutch were less zealous than the Portuguese in their
religious proselytizing, though they still discriminated against
Buddhists which were not allowed to register with the local authorities
therefore many Sinhalese pretended to be protestant.[3]
During this period many religiously inclined Sinhalese rulers of the
interior such as Sri Viraparaakrama Narendrasinha (1706-1739) and Sri
Vijaya Raajasinha (1739-1747) continued to patronize Buddhism, restoring
temples and monasteries.


In the mid 18th century the higher ordination of Buddhist monks known
as Upasampada, which was defunct at the time, was revived with the help
of Siamese Buddhist monks on the initiatives taken by Weliwita Sri Saranankara Thero during the reign of king Kirthi Sri Rajasinghe. In 1813 the American Ceylon Mission (Protestant) is set up in Jaffna.
In 1815 a British army captured Kandy and deposed the Sinhalese king
ending a line of Buddhist kings lasting 2301 years, they retained Sri
Lanka until 1948. Like the Dutch, the British refused to register
unbaptized infants and to accept non Christian marriages. They also
always preferred Christians in government administration. The British
also supported various Christian missionary groups who established
schools on the island. Education in these schools (which disparaged
Buddhism) were a requirement for government office. Missionaries also
wrote tracts in Sinhalese attacking Buddhism and promoting Christianity



Buddhist revival




Henry Olcott and Buddhists (Colombo, 1883).

In the 19th century, a national Buddhist movement began as a response
to Christian proselytizing, and was empowered by the results of the Panadura debate between Christian priests and Buddhist monks such as Migettuwatte Gunananda Thera and Hikkaduwe Sri Sumangala Thero which was widely seen as a victory for the Buddhists.[23] In 1880 Henry Steel Olcott arrived in Sri Lanka with Madame Blavatsky of the Theosophical Society;
he had been inspired when he read about the Panadura debate and after
learning about Buddhism converted to the religion. Olcott and the
Sinhalese Buddhist leaders established the Buddhist Theosophical Society
in 1880, with the goal of establishing Buddhist schools (there were
only three at the time, by 1940, there were 429 Buddhist schools on the
island).[3] The society also had its own publications to promote Buddhism; the Sinhalese newspaper, Sarasavisandarasa, and its English counterpart, The Buddhist. As a result of their efforts, Vesak
became a public holiday, Buddhist registrars of marriage were allowed,
and interest in Buddhism increased. Another important figure in the
revival is Anagarika Dharmapala,
initially an interpreter for Olcott, who traveled around the island
preaching and writing. After traveling to India, he established the Maha Bodhi Society in 1891 whose goal was to revive Buddhism in India, and restore the ancient Buddhist shrines at Bodh Gaya, Sarnath and Kushinara.[24]
His efforts saw the restoration of these sites and a renewal of
interest in Buddhism among some Indians. The associations of the
Buddhist revival also contributed much to the publication of Buddhist
texts, and promotion of Buddhist scholarship. Revivalist Buddhist
scholars include Sir D. B. Jayatillake, F. R. Somnayake, Valisinha
Harishchandra and W. A. de Silva.[3]
Several Buddhist shrines were also rebuilt. Buddhist leaders were also
active in the movement for Sri Lankan independence. Since independence,
Buddhism has continued to thrive on the island.




The Temple of the Tooth was renovated during the Buddhist revival.

Since the Buddhist revival Sri Lanka has also been an important
center of Western Buddhist scholarship. One of the first western
bhikkhus, Nyanatiloka Mahathera studied in Sri Lanka, established the Island Hermitage there and ordained several western monks. Western monks who studied in the island hermitage such as Nanamoli Bhikkhu and Ven. Nyanaponika (who established the Buddhist Publication Society along with Bhikkhu Bodhi) were responsible for many important translations of the Pali Canon and other texts on Buddhism in English and German.



Bhikkhuni ordination


A few years after the arrival of Mahinda, Bhikkhuni Sanghamitta,
who is also believed to be the daughter of Emperor Ashoka, came to Sri
Lanka. She started the first nun’s order in Sri Lanka, but this order of
nuns died out in Sri Lanka in the 11th century.


In 1996, 11 selected Sri Lankan nuns were ordained fully as
bhikkhunis by a team of Theravāda monks in concert with a team of Korean
nuns in India.[citation needed] There is disagreement among Theravāda vinaya authorities as to whether such ordinations are valid. In the last few years the head of the Dambulla chapter of the Siyam Nikaya in Sri Lanka has carried out ordination ceremonies for hundreds of nuns.[citation needed]



Buddhist monastic groups




A pagoda at Dambulla golden temple

The different sects of the Sri Lankan Buddhist clergy are referred to as Nikayas, and three main Nikayas are:



Within these three main divisions there are numerous other divisions,
some of which are caste based. There are no doctrinal differences among
any of them.


Please Visit:

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for

Sinhalese people

Sinhalese
සිංහල ජාතිය.
Sinhalese People.png

Total population
Greater than 15 Million
Regions with significant populations
 Sri Lanka       15,173,820 (74.88%)
(2012)
 United Kingdom ~100,000 (2010)
 Australia More than 50,000
 Italy 68,738 (2008)
 Canada 19,830 (2006)
 US 40,000 (2010)
 Singapore 12,000 (1993)
 Malaysia 10,000 (2009)
 New Zealand 7,257 (2006)
 India At least 3,500
Languages
Sinhala, English, Vedda
Religion
Dharma wheel.svg Theravada Buddhist majority • Gold Christian cross.svg Christian/Catholic
Related ethnic groups
Sri Lankan people, Indo-Aryans, Bengali people, Vedda people, Rodiya people, Tamil people


The Sinhalese (Sinhala:සිංහල ජාතිය Sinhala Jathiya) are an ethnic group native to the island of Sri Lanka. They constitute 75% of the Sri Lankan population and number greater than 15 million. The Sinhalese identity is based on language, historical heritage and religion. The Sinhalese speak Sinhala, an Indo-Aryan language, and are predominantly Theravada Buddhists, although a small percentage of Sinhalese follow branches of Christianity. The Sinhalese are mostly found in North central, Central, South, and West Sri Lanka. According to the Mahavamsa the Sinhalese are the descendants of the exiled Prince Vijaya who arrived from East India to Sri Lanka in 543 BCE. However, in folklore accounts the Sinhalese people predate this event, being the descendants of earlier inhabitants and Vijaya and other Indo Aryans migrants from India. Modern genetic investigations suggest that the Sinhalese are most closely related to the Bengali people.


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Pelene
Siri Vajiranyana Mahanayaka Thero

Late Ven.
Pelene Siri Vajiranyana Mahanayaka Thero, founder of The Vajirarama.

Narada
Thero

Late Ven.
Narada Thero was one of the pioneer monks to bring Theravada Buddhism
to the west.

 

Balangoda Anandamaitreya Thero

Balangoda
Anandamaitreya Mahanayaka Thero

Late Ven.
Balangoda Anandamaitreya Mahanayaka Thero was one of the most famous
monks in Sri Lanka.

 

Madihe
Pannasiha Mahanayaka Thero

The late Madihe
Pannasiha thera was the supreme patriarch of the Amarapura Maha
Sanghasabha in Sri Lanka. He was a well known speaker in Sinhala both
in Sri Lanka and abroad and the founder of many Buddhist Viharas around
the world.

Rerukane
Chandawimala Mahanayaka Thero

The late Ven.
Rerukane Chandawimala Mahanayaka Thero was a famous Dhamma teacher and
and the author of many popular standard works on Dhamma and Vinaya in
Sinhala.

Matara
Nyanarama Maha Thero

Late Ven.
Matara Nyanarama Maha Thero was the  Founder of Sri Kalyani
Yogashrama Samsthava, the largest chain of forest hermitages in Sri
Lanka.

Piyadassi
Thero

One of the most
popular Buddhist speakers in Sinhala and English Languages.

Ampitiye
Sri Rahula Thero

Ven. Rahula
Thera was the assistant in charge of Bhikkhu Training Center,
Maharagama.

Rev. K. Sri Dhammananda Thero

Kirinde Sri
Dhammananda Thero

The late Ven. Kirinde Sri Dhammananda Thero was the chief sanghanayaka thero of Malaysia.

Madawala Punnaji Thero

Madawala
Punnaji Thero

Bhante Punnaji
lived in the United States since 1971. He conducts meditation retreats
and Dhamma discussions in Washington DC, Boston, Los Angeles, Toronto
and many other locations.

Katukurunde
Nyanananda Thero

Ven. Professor
Katukurunde Nyanananda Thero is a famous speaker and author to several
books in Sinhala and English.

Madoluwave
Sobhita Thero

One of the most
popular Buddhist speakers in Sinhala Language.

Gangodavila
Soma Thero

Late Ven. Gangodavila
Soma Thera was a
well known Buddhist speaker in Sri Lanka. He passed
away during a
trip to Russia in 2003.

Gantune
Assaji Thero

A well known Buddhist speaker in Sri
Lanka.

Nattarampota
Chandima Thero

A well known Buddhist speaker in Sri
Lanka.

Ptigala Gunaratana Thero

Pitigala
Gunaratana Thero

A well known Buddhist speaker in Sri
Lanka.

M. Sudassana Thero

Mankadawala
Sudassana Thero

A well known Buddhist speaker in Sri
Lanka.

D. Dhannaratana Thero

Dankande
Dhammaratana Thero


A well known Buddhist speaker in Sri
Lanka.

D. Dhannaratana Thero

Udaeeriyagama
Dhammajiva Thero


A well known Buddhist speaker in Sri
Lanka.

Pamburana
Sanghasobhana Thero


A well known Buddhist speaker in Sri
Lanka, a Dhamma teacher from Bhikkhu Training Centre, Maharagama.

Rev. Usgoda Dhammagaru Thero

Usgoda
Dhammagaru Thero



Assisten editor
of Sinhala Encyclopaeda, a Dhamma teacher from Bhikkhu
Training Centre, Maharagama.

Talalle
Chandakitthi Thero



Famous Dhamma
teacher in Sri Lanka. Also the founder of the Dhammadeepa Foundation, a
Dhamma teacher from Bhikkhu Training Centre, Maharagama..

Rev. T. Kusalanyana Thero

Talpawila
Kusalanyana Thero



Chief incumbent
of Bonn Buddhist Vihara, Germany, a famous Dhamma
teacher from Bhikkhu Training Center, Maharagama.

Rev. Maggavihari Thero

Vatagoda
Maggavihari Thero



Famous Dhamma
teacher for Abhidhamma talks. A student of Galduwa Yogasramaya.

Rev. Maggavihari Thero

Kalaniye Dhammakolitha Thero



K. hammakolitha Thero is a well known monk for teaching Abhidhamma. He is also an author of several books.

Mr. A. D. M. Buddhadasa

Mr.
A. D. M. Buddhadasa - Abhidhamma Desana


Talks on Abhidhamma by Mr. A. D. M.
Buddhadasa.

Mr.
Godwin Samararatne


Chief meditation instructor of
Nillambe Meditation Centre, Sri Lanka.



 

 

 

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