The Buddha spoke in a language called Magadhi Prakrit. Magadhi Prakrit is the spoken language of
the ancient Magadha kingdom, one of the 16 city-state kingdoms at the
time, located in the eastern Indian subcontinent, in a region around
modern-day Bihār,
and spanning what is now eastern India, Bangladesh, and Nepal. The
first Magadha king is Bimbisara (558 BC –491 BC), during whose reign the
Buddha attained enlightenment. Both king Bimbisara and his successor
son Ajatashatru, were mentioned in several Buddhist Sutras, being lay disciplines, great friends and protectors of the Buddha
When
a just born baby is separated and kept in isolation, after some days it
will speak a natural human language just like all other species like
birds, animals, inspects etc have their own languages for communication.
So also the human beings have their natural (Prakrit) language. That is
Magadhi Prakrit the natural human language.
Magadha empire, ~500 BCE
The Magadha kingdom later became part of the Mauryan Empire, one of the world’s largest empires in its time, and the largest ever in the Indian subcontinent.
Mauryan Empire, 265 BCE
Magadhi Prakrit is the official language of the Mauryan court. Its emperor “Ashoka
the Great” (ruled 273- 232 BCE) united continental India. During the
war to conquer Kalinga, the last Southern part of India not subject to
his rule, he personally witnessed the devastation that caused hundred of
thousands of deaths, and began feeling remorse. Although the annexation
of Kalinga was completed, Ashoka embraced the teachings of Buddhism, and renounced war and violence. He sent out missionaries to travel around Asia - his son Mahinda and daughter Sanghamitra, who established Buddhism in Ceylon (now Sri Lanka) - and spread Buddhism to other countries.
Stone lion of Ashoka, later became symbol of modern India
Magadhi Prakrit is predominantly the language by which Emperor Ashoka’s edicts were composed in. These edicts were carved on stone pillars placed throughout the empire.
The inscriptions on the pillars described edicts about morality based on Buddhist tenets.
Ashoka Pillar at Feroze Shah Kotla, Delhi, written in Magadhi, Brami and Urdu
Geographically,
the Buddha taught in Magadha, but the four most important places in his
life are all outside of it. It is likely that he taught in several
closely related dialects of Middle Indo-Aryan, which had a high degree
of mutual intelligibility.
Brāhmī Alphabet
The Brāhmī alphabet is the ancestor of most of the 40 or so modern alphabets, and of a number of other
alphabets, such as Khmer and Tibetan.
It is thought to have been modelled on the Aramaic
or Phoenician alphabets, and appeared in Jambudvipa sometime before 500 BC.
The earliest known inscriptions in the Brāhmī alphabet are those of
King Asoka (c.270-232 BC), third monarch of the Mauryan dynasty.
Brāhmī was used to write a variety of languages, including Prakrit.
Notable features
Type of writing system: abugida - each letter represents a consonant with an
inherent vowel. Other vowels were indicated using a variety of diacritics
and separate letters.
Letters are grouped according to the way they are pronounced.
Many letters have more than one form.
Direction of writing: left to right in horizontal lines
Vowels and vowel diacritics
Consonants
Sample text
Asokan Edict - Delhi Inscription
Transliteration
devānaṁpiye piyadasi lājā hevaṁ āhā ye atikaṁtaṁ
aṁtalaṁ lājāne husa hevaṁ ichisu kathaṁ jane
dhaṁmavaḍhiyā vāḍheya nocujane anulupāyā dhaṁmavaḍhiyā
vaḍhithā etaṁ devānaṁpiye piyadasi lājā hevaṁ āhā esame
huthā atākaṁtaṁ ca aṁtalaṁ hevaṁ ichisu lājāne katha jane
Translation
Thus spoke king Devanampiya Piyadasi: “Kings of the olden time have gone to heaven under
these very desires. How then among mankind may religion (or growth in grace) be increased?
Yea, through the conversion of the humbly-born shall religion increase”
ALPHABETUM - a Unicode font
specifically designed for ancient scripts, including classical
& medieval Latin, ancient Greek, Etruscan, Oscan, Umbrian,
Faliscan, Messapic, Picene, Iberian, Celtiberian, Gothic, Runic,
Old & Middle English, Hebrew, Sanskrit, Old Nordic, Ogham,
Kharosthi, Glagolitic, Old Cyrillic, Phoenician, Avestan, Ugaritic,
Linear B, Anatolian scripts, Coptic, Cypriot, Brahmi, Old Persian cuneiform: http://guindo.pntic.mec.es/~jmag0042/alphabet.html
Some of the writing systems used to write Sanskrit
The Brahmi script was the
ancestor of all
South Asian writing
systems. In
addition, many East and Southeast Asian scripts,
such as Burmese, Thai,
Tibetan, and even
Japanese to a very small extent (vowel order),
were also ultimately derived from the Brahmi
script. Thus the Brahmi script was the Indian
equivalent of the Greek script that gave arise
to a host of different systems. You can take a
look at
the evolution of Indian scripts,
or
the evolution of Southeast Asian scripts.
Both of these pages are located at the very
impressive site
Languages and Scripts of India.
You can also take a look at
Asoka’s edict at Girnar,
inscribed in the Brahmi script.
Online Tipiṭaka Research and Practice
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105 CLASSICAL LANGUAGES
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The
Suttanta Pitaka is a collection
of all the discourses in their entirety delivered by the
Buddha on
various occasions. (A few discourses delivered by some of
the distinguished
disciples of the Buddha, such as the Venerable Særiputta,
Maha Moggallæna, Ananda, etc., as well as some narratives are also
included in the
books of the Suttanta Pitaka.) The discourses of the Buddha
compiled
together in the Suttanta Pitaka were expounded to suit
different occasions,
for various persons with different temperaments. Although
the discourses
were mostly intended for the benefit of bhikkhus, and deal
with the
practice of the pure life and with the exposition of the
Teaching,
there are also several other discourses which deal with the
material
and moral progress of the lay disciples.
The Suttanta Pitaka brings out the meaning of the Buddha’s teachings,
expresses them clearly, protects and guards them against distortion
and misconstruction. Just like a string which serves as a plumb-line
to guide the carpenters in their work, just like a thread which protects
flowers from being scattered or dispersed when strung together by
it, likewise by means of suttas, the meaning of Buddha’s teachings
may be brought out clearly, grasped and understood correctly and given
perfect protection from being misconstrued.
The Suttanta Pi¥aka is divided into five separate collections known
as Nikæyas. They are Døgha Nikæya, Majjhima Nikæya, Saµyutta
Nikæya, A³guttara Nikæya and Khuddaka Nikæya.
Observances and Practices
in the Teaching of the Buddha.
In the Suttanta Pi¥aka are found not only the fundamentals of
the Dhamma but also pragmatic guidelines to make the Dhamma meaningful and applicable to
daily life. All observances and practices which form practical steps in the Buddha’s
Noble Path of Eight Constituents lead to spiritual purification at three levels:
Sila: moral purity through right
conduct;
Samadhi: purity of mind through
concentration (Samatha);
Pañña: purity of Insight through
Vipassana Meditation.
To begin with, one must make the right resolution
to take refuge in the Buddha, to follow the Buddha’s Teaching,
and to be guided by the Saµgha. The first disciples who made the
declaration of faith in the Buddha and committed themselves to follow
his Teaching were the two merchant brothers, Tapussa and Bhallika.
They were travelling with their followers in five hundred carts
when they saw the Buddha in the vicinity of the Bodhi Tree after
his Enlightenment. The two merchants offered him honey rice cakes.
Accepting their offering and thus breaking the fast he had imposed
on himself for seven weeks, the Buddha made them his disciples by
letting them recite after him:
“Buddham Saranam Gacchami (I take refuge in the Buddha).”
“Dhammam Saranam Gacchami (I take refuge in the Dhamma).”
This recitation became the formula of declaration
of faith in the Buddha and his Teaching, Later when the Sangha became
established, the formula was extended to include the third commitment:
“Sangham Saranam Gacchami (I take refuge in the Sangha).”
ON THE RIGHT WAY TO GIVE ALMS
As a practical step,
capable of immediate and fruitful use by people in all walks of life, the Buddha gave
discourses on charity, alms-giving, explaining its virtues and on the right way and the
right attitude of mind with which an offering is to be made for spiritual uplift.
The motivating force in an act of charity is the volition, the will to give. Charity is
a meritorious action that arises only out of volition. Without the will to give, there is
no act of giving. Volition in giving alms is of three types:
(i) The volition that starts with the thought ‘I shall make an offering’ and
that exists during the period of preparations for making the offering - Pubba Cetana,
volition before the act.
(ii) The volition that arises at the moment of making the offering while handing it
over to the donee - Muñca Cetana, volition during the act.
(iii) The volition accompanying the joy and rejoicing which arise during repeated
recollection of or reflection on the act of giving - Apara Cetana, volition after the
act.
Whether the offering is made in homage to the living Buddha or to a minute particle of
his relics after his passing away, it is the volition, its strength and purity that
determine the nature of the result thereof.
There is also explained in the discourses the wrong attitude of mind with which no act
of charity should be performed.
A donor should avoid looking down on others who cannot make a similar offering; nor
should he exult over his own charity. Defiled by such unworthy thoughts, his volition is
only of inferior grade.
When the act of charity is motivated by expectations of beneficial results of immediate
prosperity and happiness, or rebirth in higher existences, the accompanying volition is
classed as mediocre.
It is only when the good deed of alms-giving is performed out of a spirit of
renunciation, motivated by thoughts of pure selflessness, aspiring only for attainment to
Nibbæna where all suffering ends, that the volition that brings about the act is regarded
as of superior grade.
Examples abound in the discourses concerning charity and modes of giving alms.
Practice of Sila forms a most fundamental
aspect of Buddhism. It consists of practice of Right Speech, Right Action and Right
Livelihood to purge oneself of impure deeds, words and thoughts. Together with the
commitment to the Threefold Refuge (as described above) a Buddhist lay disciple observes
the Five Precepts by making a formal undertaking:
(i) I undertake to observe the precept of abstaining from killing.
(ii) I undertake to observe the precept of abstaining from stealing.
(iii) I undertake to observe the precept of abstaining from sexual misconduct.
(iv) I undertake to observe the precept of abstaining from telling lies.
(v) I undertake to observe the precept of abstaining from alcoholic drinks, drugs or
intoxicants that becloud the mind.
In addition to the negative aspect of the above formula which emphasizes abstinence,
there is also the positive aspect of Søla. For instance, we find in many discourses the
statement: ‘He refrains from killing, puts aside the cudgel and the sword; full of
kindness and compassion he lives for the welfare and happiness of all living things.’
Every precept laid down in the formula has these two aspects.
Depending upon the individual and the stage of one’s progress, other forms of
precepts, namely, Eight Precepts, Ten Precepts etc. may be observed. For the bhikkhus of
the Order, higher and advanced types of practices of morality are laid down. The Five
Precepts are to be always observed by lay disciples who may occasionally enhance their
self-discipline by observing the Eight or Ten Precepts. For those who have already
embarked on the path of a holy life, the Ten Precepts are essential preliminaries to
further progress.
Søla of perfect purity serves as a foundation for the next stage of progress, namely,
Samædhi purity of mind through concentration-meditation.
Practical methods of mental cultivation for development
of concentration, samadhi.
Mental cultivation for spiritual uplift consists
of two steps. The first step is to purify the mind from all defilements and corruption and
to have it focused on a point. A determined effort (Right Exertion) must be made to narrow
down the range of thoughts in the wavering, unsteady mind. Then attention (Right
Mindfulness or Attentiveness) must be fixed on a selected object of meditation until
one-pointedness of mind (Right Concentration) is achieved. In such a state, the mind
becomes freed from hindrances, pure, tranquil, powerful and bright. It is then ready to
advance to the second step by which Magga Insight and Fruition may be attained in order to
transcend the state of woe and sorrow.
The Suttanta Pitaka records numerous methods of meditation to bring about
one-pointedness of mind. In the Suttas of the Pitaka are dispersed these methods of
meditation, explained by the Buddha sometimes singly, sometimes collectively to suit the
occasion and the purpose for which they are recommended. The Buddha knew the diversity of
character and mental make-up of each individual, the different temperaments and
inclinations of those who approached him for guidance. Accordingly he recommended
different methods to different persons to suit the special character and need of each
individual.
The practice of mental cultivation which results ultimately in one-pointedness of mind
is known as Samadhi Bhavana. Whoever wishes to develop Samadhi Bhævanæ must have
been established in the observance of the precepts, with the senses controlled, calm and
self-possessed, and must be contented. Having been established in these four conditions he
selects a place suitable for meditation, a secluded spot. Then he should sit cross-legged
keeping his body erect and his mind alert; he should start purifying his mind of five
hindrances, namely, sensual desire, ill will, sloth and torpor, restlessness and worry,
and doubt, by choosing a meditation method suitable to him, practicing meditation with
zeal and ardour. For instance, with the Anapana method he keeps watching the incoming
and outgoing breath until he can have his mind fixed securely on the breath at the tip of
the nose.
When he realizes that the five hindrances have been got rid of, he becomes gladdened,
delighted, calm and blissful. This is the beginning of samadhi, concentration, which will
further develop until it attains one-pointedness of mind.
Thus one-pointedness of mind is concentration of mind when it is aware of one object,
and only one of a wholesome, salutary nature. This is attained by the practice of
meditation upon one of the subjects recommended for the purpose by the Buddha.
Practical methods of mental cultivation for development of
Insight Knowledge, pañña.
The subject and methods of meditation as taught
in the suttas of the Pitaka are designed both for attainment of samædhi as well as for
development of Insight Knowledge, Vipassana Ñana, as a direct path to Nibbana.
As a second step in the practice of meditation, after achieving samadhi, when the
concentrated mind has become purified, firm and imperturbable, the meditator directs and
inclines his mind to Insight Knowledge, Vipassana Ñana. With this Insight Knowledge he
discerns the three characteristics of the phenomenal world, namely, Impermanence (Anicca),
Suffering (Dukkha) and Non-Self (Anatta).
As he advances in his practice and his mind becomes more and more purified, firm and
imperturbable, he directs and inclines his mind to the knowledge of the extinction of
moral intoxicants, Asavakkhaya Ñana. He then truly understands dukkha, the cause of
dukkha, the cessation of dukkha and the path leading to the cessation of dukkha. He also
comes to understand fully the moral intoxicants (asavas) as they really are, the cause of
æsavas, the cessation of asavas and the path leading to the cessation of the asavas.
With this knowledge of extinction of æsavas he becomes liberated. The knowledge of
liberation arises in him. He knows that rebirth is no more, that he has lived the holy
life; he has done what he has to do for the realization of Magga; there is nothing more
for him to do for such realization.
The Buddha taught with only one object: the extinction of Suffering and release from
conditioned existence. That object is to be obtained by the practice of meditation (for
Calm and Insight) as laid down in numerous suttas of the Suttanta Pitaka.
Increase or decrease font size for easier reading : A+ A-
ตักบาตร or “TAK BAT” means giving alms to monks.
Going out for alms
The monks walk in straight line one by one. The oldest one or the
temple abbot leads the monks. The other one follows by seniority age spent in Buddhist community.
Giving alms
Thai women, kneeling, or Thai men, standing, put food inside the monk’s bowl.
The women cannot touch the monks or his belongings.
Monks are going out for alms everyday around 5 AM to 6 AM, except during the 3 months’
rainy season (July to october). They carry their bowl with both hands and close
to the belly.
As a city, district or village can contain several Buddhist temples,
the abbots agree together on the path reserved for each temple.
Giving alms
The monks do not thank for the food as they give opportunity for the laypeople to
do good deeds and earn merits.
Going out for alms is called “BIN THA BAT”
(บิณฑบาตร).
Giving alms
Alms bowl (บาตร) is the monk’s emblem.
According to Buddhist rules, it is the only dish that monks can possess.
Traditionaly, the housewife or her youngest daughter are waiting
in front of the house. They greet the monks through a “WAI” (ไหว้)
and put food inside the bowl.
Giving alms
The monk shall not look at the women, neither thank them. No words are said.
If a young novice receives food from his mother, he can bless her.
The monks walk bare foot and shall accept any food given to them.
Going out for alms
If the bowl is full, the monk puts the lid (ฝาบาตร)
on it in order that laypeople can put a few last food offerings on the lid.
Traditionaly, rice offered shall be recently cooked rice.
People also offer curry dishes, sweets, fruits, flowers, incense sticks…
Going out for alms
Food offered shall always be the best. Giving good allows receiving
good deeds and merits.
Then back to the pagoda, the monks share the received food
inside the Buddhist community.
Going out for alms
People, who just gave alms to monks, can share this offering with deceased ancestors
through a small ceremony called “KRUAT NAM” (กรวดน้ำ).
This libation allows giving merits to defunct ancestors. Water is put
inside the cooking pot and pour down slowly on the right hand forefinger to the soil. So merits go down
from the cooking pot through the hand to the earth. The Earth deity “MAE THORANI” (แม่ธรณี) shall give the merits to
the right ancestors.
Going out for alms
Traditionaly, if a monk bowl falls in front of a house, it is seen as a bad omen.
Giving alms
Some Thai people give alms everyday but some give alms on specific events only such as
Buddhist holy days (“WAN PHRA” - วันพระ),
birthday and so on… On such occasion, they can request a blessing from the monks.
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Vipassana Fellowship
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Vipassana Fellowship Meditation Course
An established online course in Mindfulness Meditation as found in the Serenity and Insight traditions of early Buddhism.
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“Thank you very much for the Vipassana course! … I kept up, learned, and benefitted in what feels like a major way.” - M, USA
“Impermanence!
I do not like endings. Thank you so much for offering this meditation
course to the world. I was so happy to find it.” - S, Canada
“Hi,
I have just completed the course. It was fantastic, life altering. Feel
very sad that it is finished. I have now established a daily meditation
practice and will try to find a group in Sydney to further my dhamma
practice. Thank you, it really has been a remarkable experience. I will
join the Parisa and stay in touch with this organization. I have NO
complaints only gratitude. Thank you.” - K, Australia
“As we near
the end of the course I just want to say ‘thank you’ for your work on
it and share some of my thinking and experience at thsi point. Ive found
the different aproaches to meditation interesting and useful and have
appreciated your focus on practicalities. The frequently asked questions
have helped to avoid my inundating you with questions, as many people
have clearly walked the path before asking them! … I am happy that it
is a practical philosophy for living an ethical life, I like the
emphasis on acting skillfully, feel that individual responsibility for
ones actions (rather than relying on redemption) makes sense … Thank
you for a very accessible path! - J, UK
Earlier comments
Dhamma Essay: The Five Spiritual Faculties by Bhikkhu Bodhi
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WHAT IS THE SUTTANTA PITAKA?
https://www.buddhanet.net/suttanta.htm
SUTTANTA PITAKA
WHAT IS THE SUTTANTA PITAKA?
The Suttanta Pitaka is a collection
of all the discourses in their entirety delivered by the Buddha on
various occasions. (A few discourses delivered by some of the distinguished
disciples of the Buddha, such as the Venerable Særiputta, Mahæ Moggallæna,
Ænanda, etc., as well as some narratives are also included in the
books of the Suttanta Pi¥aka.) The discourses of the Buddha compiled
together in the Suttanta Pi¥aka were expounded to suit different occasions,
for various persons with different temperaments. Although the discourses
were mostly intended for the benefit of bhikkhus, and deal with the
practice of the pure life and with the exposition of the Teaching,
there are also several other discourses which deal with the material
and moral progress of the lay disciples.
The Suttanta Pi¥aka brings out the meaning of the Buddha’s teachings,
expresses them clearly, protects and guards them against distortion
and misconstruction. Just like a string which serves as a plumb-line
to guide the carpenters in their work, just like a thread which protects
flowers from being scattered or dispersed when strung together by
it, likewise by means of suttas, the meaning of Buddha’s teachings
may be brought out clearly, grasped and understood correctly and given
perfect protection from being misconstrued.
The Suttanta Pi¥aka is divided into five separate collections known
as Nikæyas. They are Døgha Nikæya, Majjhima Nikæya, Saµyutta
Nikæya, A³guttara Nikæya and Khuddaka Nikæya.
The Sutta Pitaka (suttapiṭaka; or Suttanta Pitaka;
Basket of Discourse; cf Sanskrit सूत्र पिटकSūtra Piṭaka) is the second of the three divisions of the Tripitaka or Pali Canon, the Pali collection of Buddhist writings of TheravadaBuddhism. The Sutta Pitaka contains more than 10,000 suttas (teachings) attributed to the Buddha or his close companions.
This
scripture describes the first Buddhist council. It was held shortly
after the Buddha’s death, and collected the set of rules (Vinaya) and five sets of Dhamma.
Tradition holds that little was added to the Canon after this. Scholars
are more skeptical, but differ in their degrees of skepticism. Richard Gombrich thinks most of the first four nikayas (see below) go back to the Buddha, in content but not in form.[1] The late Professor Hirakawa Akira says[2]
that the First Council collected only short prose passages or verses
expressing important doctrines, and that these were expanded into full
length suttas over the next century.
This includes The Greater Discourse on the Foundations of Mindfulness, The Fruits of the Contemplative Life, and The Buddha’s Last Days. There are 34 long suttas in this nikaya.
These teachings are arranged numerically. It includes, according to
the commentary’s reckoning, 9,565 short suttas grouped by number from
ones to elevens. According to Keown,
“there is considerable disparity between the Pāli and the Sarvāstivādin
versions, with more than two-thirds of the sūtras found in one but not
the other compilation, which suggests that much of this portion of the
Sūtra Piṭaka was not formed until a fairly late date.”[3]
This is a heterogeneous mix of sermons, doctrines, and poetry
attributed to the Buddha and his disciples. The contents vary somewhat
between editions. The Thai edition includes 1-15 below, the Sinhalese
edition 1-17 and the Burmese edition 1-18.
The first four nikayas and more than half of the fifth have been translated by the Pali Text Society[1]. The first four have also been translated in the Teachings of the Buddha series by Wisdom Publications.
Selections (including material from at least two nikayas):
Buddhist Suttas, ed & tr T. W. Rhys Davids, Sacred Books of the East, volume XI, Clarendon/Oxford, 1881; reprinted by Motilal Banarsidass, Delhi (& ?Dover, New York)
The Word of the Buddha, ed & tr Nyanatiloka, 1935
Early Buddhist Poetry, ed I. B. Horner, Ananda Semage, Colombo, 1963
The Book of Protection, tr Piyadassi, Buddhist Publication Society, Kandy, Sri Lanka, 1981; translation of the paritta
In the Buddha’s Words, ed & tr Bodhi, Wisdom Pubns, 2005
Early Buddhist Discourses, ed & tr John J. Holder, 2006
Sayings of the Buddha, ed & tr Rupert Gethin, Oxford University Press, 2008
Basic Teachings of the Buddha, ed & tr Glenn Wallis, New York: Random House, 2007
Sutta Pitaka, (Pali: “Basket of Discourse”) Sanskrit Sutra Pitaka, extensive body of texts constituting the basic doctrinal section of the Buddhist canon—properly speaking, the canon of the so-called Hinayana (Lesser Vehicle) doctrinal schools, including the Theravada (Way of the Elders) form of Buddhism predominant in present-day Sri Lanka (Ceylon) and Southeast Asia. The contents of the Sutta Pitaka are attributed, with few exceptions, to the Gautama Buddha himself. The schools whose works were written in Sanskrit divided this body of literature into four collections, called Agamas. Roughly comparable collections, called Nikayas, comprise the Pali texts of the Theravada school, but with a fifth group added—the Khuddaka Nikaya (“Short Collection”). The other four Nikayas are as follows:
1. Digha Nikaya (“Long Collection”; Sanskrit Dirghagama), 34 long suttas including doctrinal expositions, legends, and moral rules. The first, the Brahmajala Sutta
(“Discourse on the Divine Net”), renowned and much quoted, deals with
fundamental Buddhist doctrines and with rival philosophies and tells
much about everyday life and religious practices of the period. The Ambattha Sutta (“Discourse of Ambattha”) denounces the principles of caste and the pretensions of Brahmins. The Mahanidana Sutta (“Discourse on the Great Origin”) gives the fullest canonical treatment of the doctrine of dependent origination, or the chain of causation. The famous Mahaparinibbana Sutta
(“Discourse on the Great Final Extinction”—i.e., the Buddha’s release
from the round of rebirths), one of the oldest texts in the canon
(though containing later interpolations), narrates the activities and
teachings of the Buddha’s last year and describes his death. The Sigalovada Sutta (“Discourse of Sigalovada”), the only one of these discourses directly addressed to laymen, is a comprehensive treatment of domestic and social ethics.
2. Majjhima Nikaya (“Medium [Length] Collection”; Sanskrit Madhyamagama), 152 suttas, some of them attributed to disciples,
covering nearly all aspects of Buddhism. Included are texts dealing
with monastic life, the excesses of asceticism, the evils of caste,
Buddha’s debates with the Jains, and meditation, together with basic doctrinal and ethical teachings and many legends and stories.
3. Samyutta Nikaya (“Cluster Collection”; Sanskrit Samyuktagama), a total of 7,762 individual suttas, some quite brief, arranged more or less by subject matter into 56 samyuttas, or “clusters.” The best known of these is the Dhammacakkappavattana-sutta (“Discourse on the Turning of the Wheel of the Law”), which contains the Buddha’s first sermon.
4. Anguttara Nikaya (“Item-more Collection”; Sanskrit Ekottarikagama), a numerical arrangement, for mnemonic purposes, of 9,557 terse suttas. Its first nipata (“group”) contains suttas dealing with single things, such as the mind or the Buddha; the suttas in the second nipata
speak of pairs—e.g., 2 kinds of sin; in the third there are triplets;
and so on up to 11. Examples are the 3 praiseworthy acts, the 4 places
of pilgrimage, the 5 obstacles, the 6-fold duty of a monk, 7 kinds of
wealth, 8 causes of earthquake, 9 types of person, 10 objects of
contemplation, and 11 kinds of happiness.
The Sutta Pitaka, the second division of the Tipitaka,
consists of more than 10,000 suttas (discourses) delivered by the
Buddha and his close disciples during and shortly after the Buddha’s
forty-five year teaching career, as well as many additional verses by
other members of the Sangha. More than one thousand sutta translations
are available on this website.
The suttas are grouped into five nikayas, or collections:
The “Long” Discourses (Pali digha = “long”) consists of 34
suttas, including the longest ones in the Canon. The subject matter of
these suttas ranges widely, from colorful folkloric accounts of the
beings inhabiting the deva worlds (DN 20) to down-to-earth practical meditation instructions (DN 22),
and everything in between. Recent scholarship suggests that a
distinguishing trait of the Digha Nikaya may be that it was “intended
for the purpose of propaganda, to attract converts to the new religion.” [1]
The “Middle-length” Discourses (Pali majjhima = “middle”)
consists of 152 suttas of varying length. These range from some of the
most profound and difficult suttas in the Canon (e.g., MN 1) to engaging stories full of human pathos and drama that illustrate important principles of the law of kamma (e.g., MN 57, MN 86).
The “Grouped” Discourses (Pali samyutta = “group” or “collection”) consists of 2,889 relatively short suttas grouped together by theme into 56 samyuttas.
The “Further-factored” Discourses (Pali anga = “factor” + uttara = “beyond,” “further”) consists of several thousand short suttas, grouped together into eleven nipatas according to the number of items of Dhamma covered in each sutta. For example, the Eka-nipata (”Book of the Ones”) contains suttas about a single item of Dhamma; the Duka-nipata (”Book of the Twos”) contains suttas dealing with two items of Dhamma, and so on.
Bhikkhu Bodhi, Connected Discourses of the Buddha
(Somerville, Mass.: Wisdom Publications, 2000), p.31, referring to Joy
Manné’s “Categories of Sutta in the Pali Nikayas and Their Implications
for Our Appreciation of the Buddhist Teaching and Literature,” Journal of the Pali Text Society 15 (1990): 29-87.
The Suttanta Pitaka is a collection
of all the discourses in their entirety delivered by the Buddha on various occasions. (A
few discourses delivered by some of the distinguished disciples of the Buddha, such as the
Venerable Sariputta, Maha Moggallana, Ananda, etc., as well as some narratives are also
included in the books of the Suttanta Pitaka.) The discourses of the Buddha compiled
together in the Suttanta Pitaka were expounded to suit different occasions, for various
persons with different temperaments. Although the discourses were mostly intended for the
benefit of bhikkhus, and deal with the practice of’ the pure life and with the exposition
of the Teaching, there are also several other discourses which deal with the material and
moral progress of the lay disciples.
The Suttanta Pitaka brings out the meaning of the Buddha’s
teachings, expresses them clearly, protects and guards them against distortion and
misconstruction. Just like a string which serves as an plumb-line to guide the carpenters
in their work, just like a thread which protects flowers from being scattered or dispersed
when strung together by it, likewise by means of’ suttas, the meaning of Buddha’s
teachings may be brought out clearly, grasped and understood correctly and given perfect
protection from being misconstrued.
The Suttanta Pitaka is divided into five separate
collections known as Nikayas. They are Digha Nikaya, Majjhima Nikaya, Samyutta Nikaya,
Anguttara Nikaya and Khuddaka Nikaya.
(a) Observances
and Practices in the Teaching of the Buddha
In the Suttanta Pitaka are found not only the fundamentals
of the Dhamma but also pragmatic guidelines to make the Dhamma meaningful and applicable
to daily life. All observances and practices which form practical steps in the Buddha’s
Noble Path of Eight Constituents lead to spiritual purification at three levels:
Sila moral: purity through right conduct,
Samadhi: purity of mind through concentration (Samatha),
Panna: purity of Insight through Vipassana
To begin with, one must make the right resolution to take
refuge in the Buddha, to follow the Buddha’s Teaching, and to be guided by the Samgha. The
first disciples who made the declaration of faith in the Buddha and committed themselves
to follow his Teaching were the two merchant brothers, Tapussa and Bhallika. They were
travelling with their followers in five hundred carts when they saw the Buddha in the
vicinity of’ the Bodhi free after his Enlightenment. The two merchants offered him honey
rice cakes. Accepting their offering and thus breaking the fast he had imposed on himself
for seven weeks, the Buddha made them his disciples by letting them recite after him:
“Buddham Saranam Gacchami (I take refuge in
the Buddha).”
“ Dhamman Saranam Gacchami (I take refuge in
the Dhamma ) “
This recitation became the formula of declaration of faith
in the Buddha and his Teaching. Later when the Samgha became established, the formula was
extended to include the third commitment:
“Samgha Saranam Gacchami. (I take refuge in
the Samgha).”
(b) On the
right way to give alms.
As a practical step, capable of immediate and fruitful use
by people in all walks of life, the Buddha gave discourses on charity, alms-giving,
explaining its virtues and on the right way and the right attitude of mind with which an
offering is to be made for spiritual uplift. The motivating force in an act of charity is
the volition, the will to give. Charity is a meritorious action that arises only cut of
volition. Without the will to give, there is no act of giving. Volition in giving alms is
of three types:
(i) The volition that starts with the thought ‘I shall
make an offering’ and that exists during the period of preparations for making the
offering - Pubba Cetana, volition before the act.
(ii) The volition that arises at the moment of making the
offering while handing it over to the donee - Munca Cetana, volition during the act.
(iii) The volition accompanying the joy and rejoicing
which arise during repeated recollection of or reflection on the act of giving - Apara
Cetana, volition after the act.
Whether the offering is made in homage to the living
Buddha or to a minute particle of his relics after his passing away, it is the volition,
its strength and purity that determine the nature of the result thereof.
There is also explained in the discourses the wrong
attitude of mind with which no act of charity should be performed.
A donor should avoid looking down on others who cannot
make a similar offering; nor should he exult over his own charity. Defiled by such
unworthy thoughts, his volition is only of inferior grade.
When the act of charity is motivated by expectations of
beneficial results of immediate prosperity and happiness, or rebirth in higher existences,
the accompanying volition is classed as mediocre.
It is only when the good deed of alms-giving is performed
out of a spirit of renunciation, motivated by thoughts of pure selflessness, aspiring only
for attainment to Nibbana where all suffering ends, that the volition that brings about
the act is regarded as of superior grade.
Examples abound in the discourses concerning charity and
modes of giving alms.
(c) Moral Purity
through right conduct, Sila.
Practice of Sila forms a most fundamental aspect of
Buddhism. It consists of practice of Right Speech, Right Action and Right Livelihood to
purge oneself of impure deeds, words and thoughts. Together with the commitment to the
Threefold Refuge (as described above) a Buddhist lay disciple observes the Five Precepts
by making a formal vow:
(i) I undertale to observe the precept of abstaining from
killings
(ii) I undertake to observe the precept of abstaining from
stealing.
(iii) I undertake to observe the precept of abstaining
from sexual misconduct.
(vi) I undertake to observe the precept of abstaining from
telling lies.
(v) I undertake to observe the precept of abstaining from
alcoholic drinks, drugs or intoxicants that becloud the mind.
In addition to the negative aspect of the above formula
which emphasizes abstinence, there is also the positive aspect of sila. For instance, we
find in many discourses the statement: ‘He refrains from killing, puts aside the cudgel
and the sword; full of kindness and compassion he lives for the welfare and happiness of
all living things.’ Every precept laid down in the formula has these two aspects.
Depending upon the individual and the stage of one’s
progress, other forms of precepts, namely, Eight Precepts, Ten Precepts etc., may be
observed. For the bhikkhus of the Order, higher and advanced types of practices of
morality are laid down. The Five Precepts are to be always observed by lay disciples who
may occasionally enhance their self-discipline by observing the Eight or Ten Precepts. For
those who have already embarked on the path of a holy life, the Ten Precepts are essential
preliminaries to further progress.
Sila of perfect purity serves as a foundation for the next
stage of progress, namely, Samadhi - purity of mind through concentration-meditation.
(d) Practical
methods of mental cultivation for develop ment of concentration, samadhi.
Mental cultivation for spiritual uplift consists of two
steps. The first step is to purify the mind from all defilements and corruption and to
have it focused on a point. A determined effort (Right Exertion) must be made to narrow
down the range of thoughts in the wavering, unsteady mind. Then attention (Right
Mindfulness or Attentiveness) must be fixed on a selected object of meditation until
one-pointedness of mind (Right concentration) is achieved. In such a state, the mind
becomes freed from hindrances, pure, tranquil, powerful and bright. It is then ready to
advance to the second step by which Magga Insight and Fruition may be attained in order to
transcend the state of woe and sorrow.
The Suttanta Pitaka records numerous methods of Meditation
to bring about one-pointedness of mind. In the Suttas of the Pitaka are dispersed these
methods of meditation, explained by the Buddha sometimes singly, sometimes collectively to
suit the occasion and the purpose for which they are recommended. The Buddha knew the
diversity of character and mental make-up of each individual, the different temperaments
and inclinations of those who approached him for guidance. Accordingly he recommended
different methods to different persons to suit the special character and need of each
individual.
The practice of mental cultivation which results
ultimately in one-pointedness of mind is known as Samadhi Bhavana. Whoever wishes to
develop Samadhi Bhavana must have been established in the observance of the precepts, with
the senses controlled, calm and self-possessed, and must be contented. Having been
established in these four conditions he selects a place suitable for meditation, a
secluded spot. Then he should sit cross-legged keeping his body erect and his mind alert;
he should start purifying his mind of five hindrances, namely, sensual desire, ill will,
sloth and torpor, restlessness and worry, and doubt, by choosing a meditation method
suitable to him, practising meditation with zeal and ardour. For instance, with the
Anapana method he keeps watching the incoming and outgoing breath until he can have his
mind fixed securely on the breath at the tip of the nose.
When he realizes that the five hindrances have been got
rid of, he becomes gladdened, delighted, calm and blissful. This is the beginning of
samadhi, concentration, which will further develop until it attains one-pointedness of
mind.
Thus one-pointedness of mind is concentration of mind when
it is aware of one object, and only one of a wholesome, salutary nature. This is attained
by the practice of meditation upon one of the subjects recomended for the purpose by the
Buddha.
(e) Practical methods of mental
cultivation for development of Insight Knowledge, panna.
The subject and methods of meditation as taught in the
suttas of the Pitaka are designed both for attainment of samadhi as well as for
development of Insight Knowledge, Vipassana as a direct path to Nibbana.
As a second step in the practice of meditation, after
achieving samadhi, when the concentrated mind has become purified, firm and imperturbable,
the meditator directs and inclines his mind to Insight Knowledge, Vipassana Nana. With
this Insight Knowledge he discerns the three characteristics of the phenomenal world,
namely, Impermanence (Anicca), Suffering (Dukkha) and Non-Self (Anatta).
As he advances in his practice and his mind be comes more
and more purified, firm and imperturbable, he directs and inclines his mind to the
knowledge of the extinction of moral intoxicants, Asavakkhaya Nana. He then truly
understands dukkha, the cause of dukkha, the cessation of dukkha and the path leading to
the cessation of dukkha. He also comes to understand fully the moral intoxicants (asavas)
as they really are, the cause of asavas, the cessation of asavas and the path leading to
the cessation of the asavas.
With this knowledge of extinction of asavas he becomes
liberated. The knowledge of liberation arises in him. He knows that rebirth is no more,
that he has lived the holy life; he has done what he has to do for the realization of
Magga; there is nothing more for him to do for such realization. The Buddha taught with
only one object - the extinction of Suffering and release from conditioned existence. That
object is to be obtained by the practice of meditation (for Calm and Insight) as laid down
in numerous suttas of the Suttanta Pitaka.
The Suttanta Piṭaka is a collection of all the discourses in their entirety delivered by the Buddha on various occasions;
(A few discourses delivered by some of the distinguished disciples of the Buddha, such as the Venerable Sāriputta, Maha Moggallāna, Ānanda, etc., as well as some narratives are also included in the books of the Suttanta Piṭaka.)
The discourses of the Buddha compiled together in the Suttanta Piṭaka
were expounded to suit different occasions, for various persons with
different temperaments.
Although the discourses were mostly intended for the benefit of bhikkhus,
and deal with the practice of the pure life and with the exposition of
the Teaching, there are also several other discourses which deal with
the material and moral progress of the lay disciples.
The Suttanta Piṭaka brings out the meaning of the
Buddha’s teachings, expresses them clearly, protects and guards them
against distortion and misconstruction.
Just like a string which serves as a plumb- line to guide the
carpenters in their work, just like a thread which protects flowers from
being scattered or dispersed when strung together by it,
likewise by means of Suttas, the meaning of Buddha’s
teachings may be brought out clearly, grasped and understood correctly
and given perfect protection from being misconstrued.
The Suttanta Pitaka is divided into five separate collections known as Nikāyas. They are:
(a) Observances and Practices in the Teaching of the Buddha.
In the Suttanta Pitaka are found not only the fundamentals of the
Dhamma but also pragmatic guidelines to make the Dhamma meaningful and
applicable to daily life.
All observances and practices which form practical steps in the
Buddha’s Noble Path of Eight Constituents lead to spiritual purification
at three levels:
Śīla — moral purity through right conduct,
Samādhi — purity of mind through concentration (Śamatha),
Paññā — purity of Insight through Vipassanā Meditation.
To begin with, one must make the right resolution to take refuge in
the Buddha, to follow the Buddhas Teaching, and to be guided by the
Sangha.
The first disciples who made the declaration of faith in the Buddha
and committed themselves to follow his Teaching were the two merchant
brothers, Tapussa and Bhallika.
They were travelling with their followers in five hundred carts when
they saw the Buddha in the vicinity of the Bodhi Tree after his
Enlightenment.
The two merchants offered him honey rice cakes. Accepting their
offering and thus breaking the fast he had imposed on himself for seven
weeks, the Buddha made them his disciples by letting them recite after
him:
“Buddham Saranam Gacchāmi (I take refuge in the Buddha).”
“Dhammam Saranam Gacchāmi (I take refuge in the Dhamma).”
This recitation became the formula of declaration of faith in the Buddha and his Teaching.
Later when the Sangha became established, the formula was extended to include the third commitment:
“Sangham Saranam Gacchāmi (I take refuge in the Sangha).”
(b) On the right way to give alms.
As a practical step, capable of immediate and fruitful use by people
in all walks of life, the Buddha gave discourses on charity,
almsgiving, explaining its virtues and on the right way and the right
attitude of mind with which an offering is to be made for spiritual
uplift.
The motivating force in an act of charity is the volition, the will
to give. Charity is a meritorious action that arises only out of
volition. Without the will to give, there is no act of giving.
Volition in giving alms is of 3 types:
(I)The volition that starts with the thought “I shall make an
offering” and that exists during the period of preparations for making
the offering — Pubba Cetanā, volition before the act.
(II)The volition that arises at the moment of making the
offering while handing it over to the donee — Muñca Cetanā, volition
during the act.
(III)The volition accompanying the joy and rejoicing which
arise during repeated recollection of or reflection on the act of giving
— Apara Cetanā, volition after the act.
Whether the offering is made in homage to the living Buddha or to a
minute particle of his relics after his passing away, it is the
volition, its strength and purity that determine the nature of the
result thereof.
There is also explained in the discourses the wrong attitude of mind with which no act of charity should be performed:
A donor should avoid looking down on others who cannot make a similar
offering; nor should he exult over his own charity. Defiled by such
unworthy thoughts, his volition is only of inferior grade.
When the act of charity is motivated by expectations of beneficial
results of immediate prosperity and happiness, or rebirth in higher
existences, the accompanying volition is classed as mediocre.
It is only when the good deed of alms-giving is performed out of a
spirit of renunciation, motivated by thoughts of pure selflessness,
aspiring only for attainment to Nibbāna where all suffering ends, that
the volition that brings about the act is regarded as of superior grade.
Examples abound in the discourses concerning charity and modes of giving alms.
(c) Moral Purity through right conduct, Śīla.
Practice of Śīla forms a most fundamental aspect of
Buddhism. It consists of practice of Right Speech, Right Action and
Right Livelihood to purge oneself of impure deeds, words and thoughts.
Together with the commitment to the Threefold Refuge (as described above) a Buddhist lay disciple observes the Five Precepts by making a formal vow:
(I) I undertake to observe the precept of abstaining from killing.
(II) I undertake to observe the precept of abstaining from stealing.
(III) I undertake to observe the precept of abstaining from sexual misconduct.
(IV) I undertake to observe the precept of abstaining from telling lies.
(V) I undertake to observe the precept of abstaining from alcoholic drinks, drugs or intoxicants that becloud the mind.
In addition to the negative aspect of the above formula which
emphasizes abstinence, there is also the positive aspect of Śīla. For
instance, we find in many discourses the statement:
“He refrains from killing, puts aside the cudgel and the sword; full
of kindness and compassion he lives for the welfare and happiness of all
living things.”
Every precept laid down in the formula has these two aspects.
Depending upon the individual and the stage of one’s progress, other
forms of precepts, namely, Eight Precepts, Ten Precepts etc. may be
observed. For the bhikkhus of the Order, higher and advanced types of
practices of morality are laid down. The Five Precepts are to be always
observed by lay disciples who may occasionally enhance their
self-discipline by observing the Eight or Ten Precepts. For those who
have already embarked on the path of a holy life, the Ten Precepts are
essential preliminaries to further progress.
Śīla of perfect purity serves as a foundation for the next stage of progress, namely, Samādhi purity of mind through concentration- meditation.
(d) Practical methods of mental cultivation for development of concentration, Samādhi.
Mental cultivation for spiritual uplift consists of 2 steps:
The first step is to purify the mind from all
defilements and corruption and to have it focused on a point. A
determined effort (Right Exertion) must be made to narrow down the range
of thoughts in the wavering, unsteady mind.
Then attention (Right Mindfulness or Attentiveness)
must be fixed on a selected object of meditation until one-pointedness
of mind (Right Concentration) is achieved.
In such a state, the mind becomes freed from hindrances, pure,
tranquil, powerful and bright. It is then ready to advance to the second
step by which Magga Insight and Fruition may be attained in order to
transcend the state of woe and sorrow.
The Suttanta Pitaka records numerous methods of meditation to bring about one-pointedness of mind.
In the Suttas of the Pitaka are dispersed these methods of
meditation, explained by the Buddha sometimes singly, sometimes
collectively to suit the occasion and the purpose for which they are
recommended.
The Buddha knew the diversity of character and mental make-up of each
individual, the different temperaments and inclinations of those who
approached him for guidance.
Accordingly he recommended different methods to different persons to suit the special character and need of each individual.
The practice of mental cultivation which results ultimately in one- pointedness of mind is known as Samādhi Bhāvanā:
Whoever wishes to develop Samādhi Bhāvanā must have been
established in the observance of the precepts, with the senses
controlled, calm and self-possessed, and must be contented.
Having been established in these four conditions he selects a place
suitable for meditation, a secluded spot. Then he should sit
cross-legged keeping his body erect and his mind alert;
he should start purifying his mind of five hindrances, namely,
sensual desire, ill will, sloth and torpor, restlessness and worry, and
doubt, by choosing a meditation method suitable to him, practicing
meditation with zeal and ardour.
For instance, with the Ānāpāna method he keeps watching the
incoming and outgoing breath until he can have his mind fixed securely
on the breath at the tip of the nose.
When he realizes that the five hindrances have been got rid of, he
becomes gladdened, delighted, calm and blissful. This is the beginning
of Samādhi, concentration, which will further develop until it attains one- pointedness of mind.
Thus one-pointedness of mind is concentration of mind when it is
aware of one object, and only one of a wholesome, salutary nature. This
is attained by the practice of meditation upon one of the subjects
recommended for the purpose by the Buddha.
(e) Practical methods of mental cultivation for development of Insight Knowledge, paññā.
The subject and methods of meditation as taught in the suttas of the Pitaka are designed both for attainment of Samādhi as well as for development of Insight Knowledge, Vipassanā Ñāṇa, as a direct path to Nibbāna.
As a second step in the practice of meditation, after achieving Samādhi,
when the concentrated mind has become purified, firm and imperturbable,
the meditator directs and inclines his mind to Insight Knowledge,
Vipassanā Ñāṇa.
With this Insight Knowledge he discerns the three characteristics of the phenomenal world, namely: Impermanence (Anicca), Suffering (Dukkha) and Non-Self (Anatta).
As he advances in his practice and his mind becomes more and more
purified, firm and imperturbable, he directs and inclines his mind to
the knowledge of the extinction of moral intoxicants, Āsavakkhaya Ñāṇa.
He then truly understands dukkha, the cause of dukkha, the cessation of dukkha and the path leading to the cessation of dukkha.
He also comes to understand fully the moral intoxicants (āsavas) as they really are: the cause of āsavas, the cessation of āsavas and the path leading to the cessation of the āsavas.
With this knowledge of extinction of āsavas he becomes liberated. The knowledge of liberation arises in him.
He knows that rebirth is no more, that he has lived the holy life; he
has done what he has to do for the realization of Magga; there is
nothing more for him to do for such realization.
The Buddha taught with only one object — the extinction of Suffering
and release from conditioned existence. That object is to be obtained by
the practice of meditation (for Calm and Insight) as laid down in
numerous suttas of the Suttanta Pitaka.
Online Tipiṭaka Research and Practice
University and related NEWS through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
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exact translation as a lesson of this University in one’s mother tongue
to this Google Translation and propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JC
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
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Buddha Dhamma Sagararanna had their new temple opening ceremony at Port
Dickson last Sunday. Many sangha members from around the world attended
the ceremony… including nuns from Taiwan, nuns of Myanmmar and local
Dharma practitioners. How beautiful! I was invited to attend the
opening, due to hectic schedule I was not able to attend, but Kechara’s
Liaison Irene Lim attended and presented gifts on my behalf.
The sangha members were led by Venerable Chang Ern from Buddha Dhamma
Sagararanna Buddhist Association. Venerable Chang Ern also serves as the
Chief of Malaysia Buddhist Association (MBA), Negeri Sembilan branch.
Kechara’s liaisons Irene was contacted by Venerable Chang Ern, and Irene
immediately offered to host the group of sangha members for dinner at
Kechara Oasis (KO), Jaya One. This was a Dana offering on behalf of
Kechara at our own Vegetarian Restaurant!
At KO, Irene gave a warm welcome to this group of sangha members with an
opening speech thanking them for giving her the opportunity to offer
Dana. Pastor Ngeow and Liaison Paul Yap were also there to represent
Kechara House. The group was offered delicious, healthy and vegetarian
food… I was told that they liked the food offered to them very much!
After dinner, Irene and the group of sangha members went to the Kechara
House gompa for a visit. The sangha members and other lay Dharma
practitioners were then given a tour of our Kechara Gallery.
During this time, Ven Chang Ern and the group of nuns from Taiwan left
to another Dharma center to escort Venerable Chuan Dao (4th abbot of
Miao Xin Si, Taiwan) and Venerable Zong Hong (abbot of Jin Gang Chan Si
in OUG, Kuala Lumpur) to our center. Venerable Zong Hong is the Head of
MBA’s Youth Section.
I only got to know of the visit a few hours before they arrived at KO!
As it’s very meritorious to make offerings to sangha members, I decided
to go to Kechara House to meet the group and present a few offerings to
them. So while the monks and nuns were having dinner, I was with Paris
and my Private Office arranging offerings for these holy monks and nuns.
When I arrived, I was surprised to see so many of our Kechara members
upstairs at the main prayer hall! They only got to know about the last
minute visit 30 minutes before I arrived, so I did not expect it at
all… I was happy to see all of them. After I presented the offerings
to the sangha members and their assistants, they had to leave because it
was quite late already. I did not want to keep them up for too long,
especially the older sangha members who had very kindly changed their
schedule to visit KH…
I felt inspired to give a short Dharma talk to our Kechara members on
why we make offerings to the sangha. I don’t like my students to do
things blindly without understanding why they are doing it. I feel with
knowledge, Dharma activity and study and practice becomes more
meaningful.
I explained that our karma with each other is relational. This means the
weight of our karma depends on the person’s relationship with us. For
example, the karma of hurting our family and friends is heavier than the
karma of hurting total strangers who we have never met before. Likewise
the karma of hurting our parents is much heavier than the karma of
hurting our brothers and sisters. The karma of hurting our mother is
also heavier than the karma of hurting our brother, because she carried
us in her womb for 9 months. Now that is at an ordinary level. Then our
relational karma with strangers, friends, parents, spouse and sangha are
explained in brief here in this talk.
Actually I have spoken about this many times before but I wanted to
share it with Kecharians again because I feel it is very very important
that we make offerings to the Sangha to support their dharma practice
and generate merits for our KWPC or Kechara World Peace Centre which is
our retreat land in the mountains and our own attainments. I hope you
will listen to this talk and really put it into your mind. It will
greatly benefit your understanding of why supporting the sangha is
important.
Why We Should Make Offerings to the Sangha (Part 2 of 2)
Tsem Rinpoche Published on Mar 27, 2012 Dear friends,
Buddha Dhamma Sagararanna had their new temple opening ceremony at Port
Dickson last Sunday. Many sangha members from around the world attended
the ceremony… including nuns from Taiwan, nuns of Myanmmar and local
Dharma practitioners. How beautiful! I was invited to attend the
opening, due to hectic schedule I was not able to attend, but Kechara’s
Liaison Irene Lim attended and presented gifts on my behalf.
The
sangha members were led by Venerable Chang Ern from Buddha Dhamma
Sagararanna Buddhist Association. Venerable Chang Ern also serves as the
Chief of Malaysia Buddhist Association (MBA), Negeri Sembilan branch.
Kechara’s liaisons Irene was contacted by Venerable Chang Ern, and
Irene immediately offered to host the group of sangha members for dinner
at Kechara Oasis (KO), Jaya One. This was a Dana offering on behalf of
Kechara at our own Vegetarian Restaurant!
At KO, Irene gave a
warm welcome to this group of sangha members with an opening speech
thanking them for giving her the opportunity to offer Dana. Pastor Ngeow
and Liaison Paul Yap were also there to represent Kechara House. The
group was offered delicious, healthy and vegetarian food… I was told
that they liked the food offered to them very much!
After dinner,
Irene and the group of sangha members went to the Kechara House gompa
for a visit. The sangha members and other lay Dharma practitioners were
then given a tour of our Kechara Gallery.
During this time, Ven
Chang Ern and the group of nuns from Taiwan left to another Dharma
center to escort Venerable Chuan Dao (4th abbot of Miao Xin Si, Taiwan)
and Venerable Zong Hong (abbot of Jin Gang Chan Si in OUG, Kuala Lumpur)
to our center. Venerable Zong Hong is the Head of MBA’s Youth Section.
I only got to know of the visit a few hours before they arrived at KO!
As it’s very meritorious to make offerings to sangha members, I decided
to go to Kechara House to meet the group and present a few offerings to
them. So while the monks and nuns were having dinner, I was with Paris
and my Private Office arranging offerings for these holy monks and nuns.
When I arrived, I was surprised to see so many of our Kechara members
upstairs at the main prayer hall! They only got to know about the last
minute visit 30 minutes before I arrived, so I did not expect it at
all… I was happy to see all of them. After I presented the offerings
to the sangha members and their assistants, they had to leave because it
was quite late already. I did not want to keep them up for too long,
especially the older sangha members who had very kindly changed their
schedule to visit KH…
I felt inspired to give a short Dharma
talk to our Kechara members on why we make offerings to the sangha. I
don’t like my students to do things blindly without understanding why
they are doing it. I feel with knowledge, Dharma activity and study and
practice becomes more meaningful.
I explained that our karma with
each other is relational. This means the weight of our karma depends on
the person’s relationship with us. For example, the karma of hurting
our family and friends is heavier than the karma of hurting total
strangers who we have never met before. Likewise the karma of hurting
our parents is much heavier than the karma of hurting our brothers and
sisters. The karma of hurting our mother is also heavier than the karma
of hurting our brother, because she carried us in her womb for 9 months.
Now that is at an ordinary level. Then our relational karma with
strangers, friends, parents, spouse and sangha are explained in brief
here in this talk.
Actually I have spoken about this many times
before but I wanted to share it with Kecharians again because I feel it
is very very important that we make offerings to the Sangha to support
their dharma practice and generate merits for our KWPC or Kechara World
Peace Centre which is our retreat land in the mountains and our own
attainments. I hope you will listen to this talk and really put it into
your mind. It will greatly benefit your understanding of why supporting
the sangha is important.
https://www.youtube.com/watch?v=PPydLZ0cavc Maha-parinibbana Sutta — Last Days of the Buddha HAPPY LOTUS Published on Apr 19, 2014 The Great Discourse on the Total Unbinding
This wide-ranging sutta, the longest one in the Pali canon, describes
the events leading up to, during, and immediately following the death
and final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher. Category People & Blogs
Sang Buddha parinibbana (wafat) di Kusinara. Pada saat-saat terakhir
Buddha menyampaikan pesan-pesan penting kepada bhikkhu Ananda dan para
bhikkhu lain. Pada kesempatan itu Buddha melakukan penahbisan terakhir
yaitu kepada Bhikkhu Subhadda. Sang Buddha wafat disaksikan oleh para
bhikkhu dan dewa serta brahma. Relik (sisa organ jasmani) Buddha
disimpan di stupa untuk dijadikan sebagai pengingat dan obyek pemujaan
bagi umat Buddha Category People & Blogs
https://dharma-insight.blogspot.co.id Sang Buddha parinibbana (wafat) di Kusinara. Pada saat-saat terakhir Buddha menyampaikan pesan-pesan penting kepada…
https://www.youtube.com/watch?v=V5W2t9tXW-Y&t=45s Pali (Pāli) is a Prakrit language worldbuddhistradio Published on Jan 9, 2016
Pali (Pāli) is a Prakrit language native to the Indian subcontinent. It
is widely studied because it is the language of many of the earliest
extant literature of Buddhism as collected in the Pāli Canon or Tipiṭaka
and is the sacred language of Theravada Buddhism. Category Education Jagatheesan Chandrasekharan Jagatheesan Chandrasekharan 3 months ago Magadhi Prakrit- Pali (Pāli) is a Prakrit language https://www.youtube.com/watch?v=C0TTGgcq3qU Jagatheesan Chandrasekharan Jagatheesan Chandrasekharan 1 second ago
When a just born baby is separated and kept alone, it will speak a
language like any other living being that have their own languages which
is a communicating instrument. That human language is Magadhi a prakrit
and Pali (Pāli) is a Prakrit language. All other languages are off
shoot of Magadhi and hence all languages are noble and classical.
https://www.youtube.com/watch?v=C0TTGgcq3qU Magadhi Prakrit WikiWikiup Published on Aug 7, 2016
Magadhi Prakrit is of one of the three Dramatic Prakrits, the written
languages of Ancient India following the decline of Pali and
Sanskrit.Magadhi Prakrit was spoken in the eastern Indian subcontinent,
in a region spanning what is now eastern India, Bangladesh, and Nepal.It
is believed to be the language spoken by the important religious
figures Gautama Buddha and Mahavira and was also the language of the
courts of the Magadha mahajanapada and the Maurya Empire; the edicts of
Ashoka were composed in it.Magadhi Prakrit later evolved into the
Eastern Zone Indo-Aryan languages, including Assamese, Bengali, Odia and
the Bihari languages .
This channel is dedicated to make
Wikipedia, one of the biggest knowledge databases in the world available
to people with limited vision. Magadhi Prakrit Magadhi Prakrit
is of one of the three Dramatic Prakrits, the written languages of
Ancient India following the decline of Pali and… youtube.com
https://www.youtube.com/watch?v=V5W2t9tXW-Y Pali (Pāli) is a Prakrit language worldbuddhistradio Published on Jan 9, 2016
Pali (Pāli) is a Prakrit language native to the Indian subcontinent. It
is widely studied because it is the language of many of the earliest
extant literature of Buddhism as collected in the Pāli Canon or Tipiṭaka
and is the sacred language of Theravada Buddhism…. See more Pali (Pāli) is a Prakrit language
Pali (Pāli) is a Prakrit language native to the Indian subcontinent. It
is widely studied because it is the language of many of the… youtube.com
Pali
(Pāli) is a Prakrit language native to the Indian subcontinent. It is
widely studied because it is the language of many of the earliest extant
literatur…
Dhamma Us Published on Apr 28, 2017 About UWest Pali Society:
UWest Pali Society is committed to promoting Theravada Pali tradition
both academically and ritually. We welcome all the UWest community
members to join us and feel good with us. Individuals outside the UWest
community can be included with the invitation from the members.
The objectives of the UWest Pali Society would be:
1. Pali Sutta Reading & Translation (Free):
Here we read & translate selected original Pali suttas and discuss
the key Pali terms leading to further discussions. We invite all those
like-minded faculty, staff and students to join us and learn research
and share the experience.
2. Pali Learning (Free):
We are
more than happy to introduce Pali language to those who are interested.
We teach Pali language from the very beginning to advanced level.
3. Online Pali Group (Free):
We have already started an online Pali teaching program. Those who are
interested in joining, please contact admin@dhammausa.com
3. Guest Speeches (Free):
We organize monthly guest speeches by eminent scholars and visiting
Buddhist monks to propagate and promote Pali Language and Literature.
Meeting Dates: Please check for updates here www.dhammausa.com About DhammaUS:
DHAMMA US is a non-profit, charity organization engaged in Community
Care, Spiritual Care & Pali Studies. We conduct Meditation, Yoga,
Spiritual Counselling, Healing & Therapeutic Chanting and Teaching
Pali Language. We promote peace, harmony, non-violence along with the
message of the Buddha. We are happy to share the Theravada Buddhist
Studies with any like minded individual or community. However, we
support and promote unconditionally all the other Buddhist schools
without any discrimination. We also respect all the other religions and
their teachings on humanity, world peace, non-violence, and
environmental care.
Keywords: UWest Pali Society UWest University of the West Pali Buddhism Buddhist Chanting Spiritual Religion USA California Lankarama Buddhist Institute Category Education
About
UWest Pali Society: UWest Pali Society is committed to promoting
Theravada Pali tradition both academically and ritually. We welcome all
the UWest…
UWest Pali Society is committed to promoting Theravada Pali tradition
both academically and ritually. We welcome all the UWest community
members to join us and feel good with us. Individuals outside the UWest
community can be included with the invitation from the members.
The objectives of the UWest Pali Society would be:
1. Pali Sutta Reading & Translation (Free):
Here we read & translate selected original Pali suttas and discuss
the key Pali terms leading to further discussions. We invite all those
like-minded faculty, staff and students to join us and learn research
and share the experience.
2. Pali Learning (Free):
We are
more than happy to introduce Pali language to those who are interested.
We teach Pali language from the very beginning to advanced level.
3. Online Pali Group (Free):
We have already started an online Pali teaching program. Those who are
interested in joining, please contact admin@dhammausa.com
3. Guest Speeches (Free):
We organize monthly guest speeches by eminent scholars and visiting
Buddhist monks to propagate and promote Pali Language and Literature.
Meeting Dates: Please check for updates here www.dhammausa.com About DhammaUS:
DHAMMA US is a non-profit, charity organization engaged in Community
Care, Spiritual Care & Pali Studies. We conduct Meditation, Yoga,
Spiritual Counselling, Healing & Therapeutic Chanting and Teaching
Pali Language. We promote peace, harmony, non-violence along with the
message of the Buddha. We are happy to share the Theravada Buddhist
Studies with any like minded individual or community. However, we
support and promote unconditionally all the other Buddhist schools
without any discrimination. We also respect all the other religions and
their teachings on humanity, world peace, non-violence, and
environmental care.
Keywords: UWest Pali Society UWest University of the West Pali Buddhism Buddhist Chanting Spiritual Religion USA California Lankarama Buddhist Institute Category Education
About
UWest Pali Society: UWest Pali Society is committed to promoting
Theravada Pali tradition both academically and ritually. We welcome all
the UWest…
I
just thought it might be useful for anyone embarking on learning Pali
to share some of the resources that I found. The main ones I found are;
http://bodhim…
165 35 Share à-bas-le-ciel Published on Jun 26, 2015
I taught myself Pali and lived for years in Theravada Countries in
Asia. Learning the language is hard work, and this video may motivate
you by discussing some of the positive outcomes of learning the
language; I had a lot of positive experiences in both monastic and
academic settings (and archives, museums, etc.) and most of my writing
(on the internet) about learning Pali instead provides pretty “dry”
advice (and, sometimes, some grave warnings). So, this is a relatively
upbeat video, for people interested in the human reality of what it
means to be a Pali scholar in the 21st century –an era when every Pali
scholar is an autodidact.
As is mentioned in the video, you can find the resources I created to
help people learn Pali in various places, including Google Books (for
free, of course): https://www.google.ca/search?tbm=bks&…
For some much more depressing, practical advice (on learning the Pali
language), you can take a look at some of my written work, e.g., http://a-bas-le-ciel.blogspot.ca/2012…
A useful essay for any beginner (both providing useful information, and
warnings about misinformation in the field) can be found in both
English and Chinese translation through the following links: http://a-bas-le-ciel.blogspot.ca/2014…
You might also be interested in my more recent video (over 20 minutes
long), on the question of, “What is the future of Buddhism?”: https://www.youtube.com/watch?v=QbvtU… Category Education
https://www.youtube.com/watch?v=joWLbqYxX8o Learn Pali Grammar & Language - Basic Declension Learn Pali Published on Jun 19, 2018
Pali grammar lessons for the absolute beginner in English. This video
deals with the basic concept of noun declension. The fourth video in
this series of English Language Pali tutorials. Category Education
https://www.youtube.com/watch?v=dt06sR8cabI Learn Pali Grammar & Language - Present Singular verbs Learn Pali Published on Jun 23, 2018
Pali grammar lessons for the absolute beginner in English. In his video
the idea of grammatical person is explored as well as subject - verb
agreement. The fifth video in this series of English Language Pali
tutorials. Category Education
Pali grammar lessons for the absolute beginner in English. In his video the idea of grammatical person is…
https://www.youtube.com/watch?v=DxpnRwEvqBU Learn Pali Grammar & Language - Nominative & Accusative Learn Pali Published on Jun 18, 2018
Pali grammar lessons for the absolute beginner in English. This video
deals with the nominative and accusative cases and their subjective,
objective nature. The third video in this series of English Language
Pali tutorials. Category Education
Pali grammar lessons for the absolute beginner in English. This video deals with the nominative and…
https://www.youtube.com/watch?v=vZo1SRJV79s Learn Pali Grammar & Language - Basic English Grammar 2 Learn Pali Published on Jun 15, 2018
An introduction to learning the Pali language. For the absolute
beginner. This is the second in the series that discusses subjects and
objects and some basic concepts of English grammar in preparation.
An introduction to learning the Pali language. For the absolute beginner. This is the second in the series…
https://www.youtube.com/watch?v=7G7Af09MTJU Learn Pali Grammar & Language - Present Plural Verbs Learn Pali Published on Jul 18, 2018
Pali grammar lessons for the absolute beginner in English.. This video
expands subject verb agreement to include the 3rd person Plural. This is
the sixth video in this series of Pali grammar tutorials. Category Education
https://www.youtube.com/watch?v=YThfkw_R_h4 Learn Pali English Sanskrit 1Golden Lion Edu Published on May 4, 2013 Category Education Music in this video Learn more Song Nightingale Artist Yanni Album Tribute Licensed to YouTube by UMG (on behalf of EMI); ASCAP, CMRRA, UBEM, Sony ATV Publishing, SOLAR Music Rights Management, and 11 Music Rights Societies
https://www.youtube.com/watch?v=K6h0WLRM5VM Learn Pali, English, Sanskrit - Lesson 2 Golden Lion Edu Published on May 5, 2013 Category Education Music in this video Learn more Song Nightingale Artist Yanni Album Tribute Licensed to YouTube by UMG (on behalf of EMI); ASCAP, CMRRA, UBEM, Sony ATV Publishing, SOLAR Music Rights Management, and 11 Music Rights Societies
Supreme Master Television Published on Jul 12, 2008 http://suprememastertv.com/ - From the Holy Buddhist Tipitaka: Sutta Pitaka -Samyutta Nikaya (In English), Episode: 618, Air date: 24 - May - 2008 Category Entertainment
The
Dhammapada is a collection of sayings of the Buddha in verse form and
one of the most widely read and best known Buddhist scriptures. The
original version of the Dhammapada is in the Khuddaka Nikaya, a division
of the Pali Canon of Theravada Buddhism.
The Buddhist scholar and commentator Buddhaghosa explains that each
saying recorded in the collection was made on a different occasion in
response to a unique situation that had arisen in the life of the Buddha
and his monastic community. His commentary, the Dhammapada Atthakatha,
presents the details of these events and is a rich source of legend for
the life and times of the Buddha.
https://www.youtube.com/watch?v=8H_6uieRvm8&t=603s The Dhammapada [Wisdom of The Buddha] - Full Audiobook Infinite Paths Published on Jul 8, 2015
The Dhammapada is a collection of sayings of the Buddha in verse form
and one of the most widely read and best known Buddhist scriptures. The
original version of the Dhammapada is in the Khuddaka Nikaya, a division
of the Pali Canon of Theravada Buddhism.
The Buddhist scholar and commentator Buddhaghosa explains that each
saying recorded in the collection was made on a different occasion in
response to a unique situation that had arisen in the life of the Buddha
and his monastic community. His commentary, the Dhammapada Atthakatha,
presents the details of these events and is a rich source of legend for
the life and times of the Buddha. Category EducationInfinite Paths Published on Jul 8, 2015
The Dhammapada is a collection of sayings of the Buddha in verse form
and one of the most widely read and best known Buddhist scriptures. The
original version of the Dhammapada is in the Khuddaka Nikaya, a division
of the Pali Canon of Theravada Buddhism.
The Buddhist scholar
and commentator Buddhaghosa explains that each saying recorded in the
collection was made on a different occasion in response to a unique
situation that had arisen in the life of the Buddha and his monastic
community. His commentary, the Dhammapada Atthakatha, presents the
details of these events and is a rich source of legend for the life and
times of the Buddha. Category Education
Do Good Be Mindful - Awakened One with Awareness (AOA)
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My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions Getting Started
https://wisdomfromworldreligions.com/my-courses
Awaken
Getting Started
12% Start: Mon 23 Jul 2018 View More About
the Course Until recently, the wisdom of the world’s many religions
existed in separate silos blocked from other traditions by barriers of
language, distance, and slow communications. Now, more than at any time
in history, this collective wisdom is…
The First Things To Do In The Course
What You’ll Learn in This Course
Orientation Video
Course Plan (Syllabus) Word Version
Daily Course Activities
FAQs and Troubleshooting Guide
Brought
to by a Generous Grant from the Templeton World Charity Foundation
(Executive Summary)
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
Until
recently, the wisdom of the world’s many religions existed in separate
silos blocked from other traditions by barriers of language, distance,
and slow communications. Now, more than at any time in history, this
collective wisdom is easily available to anyone with an internet
connection. But without a guide to this enormous wealth of information
and practice, we can quickly lose our way.
In this course,
comparative religionist Kenneth Rose will be your guide in learning
about and practicing the religious and spiritual wisdom that can change
your life and the life of your community. Taking his start from the
spiritual principles and practices outlined by noted investor and
spiritual teacher Sir John Templeton in his book Wisdom from World
Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
these teachings to their sources in the world’s major religions and show
you how you can put them into practice.
What You’ll Learn
This course provides clear and inspiring answers to many of life’s big questions:
Does life have an ultimate meaning? Is science the ultimate guide to the deepest truth of life? Does God, or a divine reality, exist? What practices can bring God, or a divine reality, into your own experience? Is death the end of life? Course Learning Objectives
After taking this course, participants should be able to:
Identify the basic teachings of the world’s major active religious traditions. Distinguish the different religions from each other. Compare these religions in search of commonalties and differences. Evaluate Sir John’s contributions to the study of spirituality. Apply some of the spiritual practices suggested by Sir John Templeton Assess claims about spiritual realities made by the various religions.
https://wisdomfromworldreligions.com/my-courses
Awakened One
| Logout
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions
Wisdom from World Religions
1% Start: Mon 23 Jul 2018 View More Until
quite recently, the wisdom of the world’s many religions existed in
separate silos barricaded from other traditions behind barriers of
language, distance, and slow communications. Now, more than any time in
history, this collective wisdom is easily … Week 1
Getting Started
Day 1 (Monday): Wisdom from World Religions
Day 2 (Wednesday): The Divinity of the World: “God-life moving through all”
Day 3 (Friday): The Spiritual Anchor of the Material World
Week 2
Day 4 (Monday): Spiritual Pluralism
Day 5 (Wednesday): Spiritual Laws
Day 6 (Friday): Divine Intelligence and Creativity
Week 3
Day 7 (Monday): The Humble Approach
Day 8 (Wednesday): A Moral Wakeup Call
Day 9 (Friday): Expanding Spiritual Science and Research
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
2718 Sun 19 Aug 2018 LESSON (59) Sun 19 Aug 2007
Do Good Be Mindful - Awakened One with Awareness (AOA)
Sunday 7 Hours Morning 9:30 am - 11:30 am Sutta (Discourse)
Thank you for registering with the Graduate Theological Union.
https://wisdomfromworldreligions.com/my-courses
Awakened One
| Logout
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions Getting Started
Getting Started
12% Start: Mon 23 Jul 2018 View More About
the Course Until recently, the wisdom of the world’s many religions
existed in separate silos blocked from other traditions by barriers of
language, distance, and slow communications. Now, more than at any time
in history, this collective wisdom is…
The First Things To Do In The Course
What You’ll Learn in This Course
Orientation Video
Course Plan (Syllabus) Word Version
Daily Course Activities
FAQs and Troubleshooting Guide
Brought
to by a Generous Grant from the Templeton World Charity Foundation
(Executive Summary)
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=5eeb618a-2a3d-4d06-9924-291d4cdbde67&FId=265cabb3-80fd-4942-b195-c1ba9b1db55d&MId=491&PortalId=0&TbId=119 About the Course
Until
recently, the wisdom of the world’s many religions existed in separate
silos blocked from other traditions by barriers of language, distance,
and slow communications. Now, more than at any time in history, this
collective wisdom is easily available to anyone with an internet
connection. But without a guide to this enormous wealth of information
and practice, we can quickly lose our way.
In this course,
comparative religionist Kenneth Rose will be your guide in learning
about and practicing the religious and spiritual wisdom that can change
your life and the life of your community. Taking his start from the
spiritual principles and practices outlined by noted investor and
spiritual teacher Sir John Templeton in his book Wisdom from World
Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
these teachings to their sources in the world’s major religions and show
you how you can put them into practice.
What You’ll Learn
This course provides clear and inspiring answers to many of life’s big questions:
Does life have an ultimate meaning? Is science the ultimate guide to the deepest truth of life? Does God, or a divine reality, exist? What practices can bring God, or a divine reality, into your own experience? Is death the end of life? Course Learning Objectives
After taking this course, participants should be able to:
Identify the basic teachings of the world’s major active religious traditions. Distinguish the different religions from each other. Compare these religions in search of commonalties and differences. Evaluate Sir John’s contributions to the study of spirituality. Apply some of the spiritual practices suggested by Sir John Templeton Assess claims about spiritual realities made by the various religions.
https://wisdomfromworldreligions.com/my-courses
Awakened One
| Logout
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions
Wisdom from World Religions
1% Start: Mon 23 Jul 2018 View More Until
quite recently, the wisdom of the world’s many religions existed in
separate silos barricaded from other traditions behind barriers of
language, distance, and slow communications. Now, more than any time in
history, this collective wisdom is easily … Week 1
Getting Started
Day 1 (Monday): Wisdom from World Religions
Day 2 (Wednesday): The Divinity of the World: “God-life moving through all”
Day 3 (Friday): The Spiritual Anchor of the Material World
Week 2
Day 4 (Monday): Spiritual Pluralism
Day 5 (Wednesday): Spiritual Laws
Day 6 (Friday): Divine Intelligence and Creativity
Week 3
Day 7 (Monday): The Humble Approach
Day 8 (Wednesday): A Moral Wakeup Call
Day 9 (Friday): Expanding Spiritual Science and Research
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
https://wisdomfromworldreligions.com/my-courses
Awakened One
| Logout
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
Until
recently, the wisdom of the world’s many religions existed in separate
silos blocked from other traditions by barriers of language, distance,
and slow communications. Now, more than at any time in history, this
collective wisdom is easily available to anyone with an internet
connection. But without a guide to this enormous wealth of information
and practice, we can quickly lose our way.
In this course,
comparative religionist Kenneth Rose will be your guide in learning
about and practicing the religious and spiritual wisdom that can change
your life and the life of your community. Taking his start from the
spiritual principles and practices outlined by noted investor and
spiritual teacher Sir John Templeton in his book Wisdom from World
Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
these teachings to their sources in the world’s major religions and show
you how you can put them into practice.
What You’ll Learn
This course provides clear and inspiring answers to many of life’s big questions:
Does life have an ultimate meaning? Is science the ultimate guide to the deepest truth of life? Does God, or a divine reality, exist? What practices can bring God, or a divine reality, into your own experience? Is death the end of life? Course Learning Objectives
After taking this course, participants should be able to:
Identify the basic teachings of the world’s major active religious traditions. Distinguish the different religions from each other. Compare these religions in search of commonalties and differences. Evaluate Sir John’s contributions to the study of spirituality. Apply some of the spiritual practices suggested by Sir John Templeton Assess claims about spiritual realities made by the various religions.
https://wisdomfromworldreligions.com/my-courses
Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions Day 1 (Monday): Wisdom from World Religions
Day 1 (Monday): Wisdom from World Religions
0% Start: Mon 23 Jul 2018 Click the Open button to the right to access today’s learning elements.
Unit
1 Study Guide: Sir John Templeton’s Wisdom from World Religions: The
Tapestry of World
Religions
Unit
1 Video: Sir John Templeton’s Wisdom from World Religions: The Tapestry
of World Religions
Unit
2 Study Guide: Introducing the Religions of the World: Sir John
Templeton and the Study of
Religion
Unit
2 Video: Introducing the Religions of the World: Sir John Templeton and
the Study of
Religion,
Unit
3 Study Guide: A Spiritual Practice from Sir John Templeton: Lifting
Your awareness to a Higher level of
Receptivity
Unit
3 Video: A Spiritual Practice from Sir John Templeton: Lifting Your
Awareness to a Higher Level of
Receptivity
Unit 4 Study Guide: Guest Lecture: Sir John Templeton on Science and Religion
Unit 4 Video 4: Guest Lecture: Sir John Templeton on Science and Religion
Until
recently, the wisdom of the world’s many religions existed in separate
silos blocked from other traditions by barriers of language, distance,
and slow communications. Now, more than at any time in history, this
collective wisdom is easily available to anyone with an internet
connection. But without a guide to this enormous wealth of information
and practice, we can quickly lose our way.
In this course,
comparative religionist Kenneth Rose will be your guide in learning
about and practicing the religious and spiritual wisdom that can change
your life and the life of your community. Taking his start from the
spiritual principles and practices outlined by noted investor and
spiritual teacher Sir John Templeton in his book Wisdom from World
Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
these teachings to their sources in the world’s major religions and show
you how you can put them into practice.
What You’ll Learn
This course provides clear and inspiring answers to many of life’s big questions:
Does life have an ultimate meaning? Is science the ultimate guide to the deepest truth of life? Does God, or a divine reality, exist? What practices can bring God, or a divine reality, into your own experience? Is death the end of life? Course Learning Objectives
After taking this course, participants should be able to:
Identify the basic teachings of the world’s major active religious traditions. Distinguish the different religions from each other. Compare these religions in search of commonalties and differences. Evaluate Sir John’s contributions to the study of spirituality. Apply some of the spiritual practices suggested by Sir John Templeton Assess claims about spiritual realities made by the various religions.
https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=baed4430-b15c-4cd9-9296-e59b90798ffe&FId=6cb27ee6-c289-4a70-95d5-218eb9da98e7&MId=491&PortalId=0&TbId=119 Video 1: Sir John Templeton’s Wisdom from World Religions
Topic: The Tapestry of World Religions
A
Spiritual Law from Sir John Templeton: “The rich variety of world
religions creates a tapestry of amazing beauty—a testimony to the
spiritual nature of our human visit on earth” (WWR 56).
Video 1 Learning Objectives:
To get acquainted with Sir John Templeton’s Spiritual Vision To
apply spiritual laws in order to become what Sir John Templeton calls
“a constructive participant in building ‘heaven on earth’” (WWR xix). To employ the resources of the world’s religions to a personal quest for wisdom. Readings and Selections
Suggested Reading in Wisdom from World Religions
xix-xxv Discussion questions
Seekers How many significant living religions of the world can you name? What methods would you use to study the religions of the world? Proficients Can you group different current religious into two or three or more families of religions/ What critical and theoretical perspectives do you bring to bear on the study of religion? Adepts Do you think that spiritual practices and the study of religion belong together? What
do you see as the strengths and weaknesses of the synthesis of
religious ideas and practices that John Templeton expresses in Wisdom
from World Religions?
Readings from Sir John Templeton’s Wisdom from World Religions
“The
rich variety of world religions creates a tapestry of amazing beauty—a
testimony to the essential spiritual nature of our human visit on earth.
And yet, within this amazing and sometimes fascinating diversity can be
found an equally amazing unity” (WWR 56). “The more we know about
the universe and our place in it, the more we realize how little we
know. So, in our ongoing search, we often look to the spiritual
teachings of the world religions to provide assistance in helping us
understand more of who and what we are and why we are here.” (WWR 5) “Wisdom
from World Religions: Pathways toward Heaven on Earth is designed to
offer people of all ages and all nations an opportunity to learn a
little more about the spiritual laws, principles, and teachings of a
variety of great spiritual practices. I hope that in this book we can
offer a Scripture verse or story or parable or discipline or quote that
may show you the world in a way more helpful than you have seen it
before. The materials presented in this book can provide an opportunity
for learning and “growing in wisdom.” There are clear scriptural and
philosophical bases for advocating the need for an inquiring and open
mind. . . . Can the value in learning to see a different world lie not
in replacing the one you have, but in providing a basis for an
opportunity to see from a different, or larger, perspective? Can the
timeless universal principles of life that transcend modern times or
particular cultures help people in all parts of the world live happier
and more useful lives?” (WWR xxi). “The publishing of this book is
accomplished with reverence and appreciation for the world religions
that purify a person’s mind and heart, elevate his emotions, and offer
guidance for a spiritual way of life. Much of the material contained
herein has been made possible by the sincere light of the prophets,
teachers, and traditions of the world’s great religions that, through
the ages, have expressed sacred insights and wisdom to humanity” (WWR
xxv).
“Who am I? Why am I here on planet Earth? What does the future
hold? How can I set out on my own into a world that sometimes seems
filled with conflict and strife? How can I get along better with the
people in my life? How do I cope with day-to-day pressures? How can I be
successful in my work? How do I find peace in the midst of turmoil? How
can my life be useful and happy?” (WWR 3).
Video 3: A spiritual practice from Sir John Templeton: Lifting your awareness to a higher level of receptivity
Video 3 Learning Objective: To employ this spiritual practice from Sir John Templeton.
https://wisdomfromworldreligions.com/my-courses
Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
Wisdom from World Religions
Wisdom from World Religions
4%
Start: Mon 23 Jul 2018
View More
Until
quite recently, the wisdom of the world’s many religions existed in
separate silos barricaded from other traditions behind barriers of
language, distance, and slow communications. Now, more than any time in
history, this collective wisdom is easily …
Week 1
Getting Started
Day 1 (Monday): Wisdom from World Religions
Day 2 (Wednesday): The Divinity of the World: “God-life moving through all”
Day 3 (Friday): The Spiritual Anchor of the Material World
Week 2
Day 4 (Monday): Spiritual Pluralism
Day 5 (Wednesday): Spiritual Laws
Day 6 (Friday): Divine Intelligence and Creativity
Week 3
Day 7 (Monday): The Humble Approach
Day 8 (Wednesday): A Moral Wakeup Call
Day 9 (Friday): Expanding Spiritual Science and Research
Week 4
Day 10 (Monday): The Law of Mind Action
Day 11 (Wednesday): A Guiding Inner Power
Day 12 (Friday): An Attitude of Gratitude
Week 5
Day 13 (Monday): The Return on Generosity
Day 14 (Wednesday): The Movement of Forgiveness
Day 15 (Friday): Practicing Unlimited Love
Week 6
Day 16 (Monday): Forward into the Divine Unknown
Day 17 (Wednesday): The Mystic Power of Prayer
Day 18 (Friday): The Standpoint of Nonduality
mpleton World Charity Foundation, and the Graduate Theological Union. All rights reserved.
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
2718 Sun 19 Aug 2018 LESSON (59) Sun 19 Aug 2007
Do Good Be Mindful - Awakened One with Awareness (AOA)
Sunday 7 Hours Morning 9:30 am - 11:30 am Sutta (Discourse)
Thank you for registering with the Graduate Theological Union.
https://wisdomfromworldreligions.com/my-courses
Awakened One
| Logout
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions Getting Started
Getting Started
12% Start: Mon 23 Jul 2018 View More About
the Course Until recently, the wisdom of the world’s many religions
existed in separate silos blocked from other traditions by barriers of
language, distance, and slow communications. Now, more than at any time
in history, this collective wisdom is…
The First Things To Do In The Course
What You’ll Learn in This Course
Orientation Video
Course Plan (Syllabus) Word Version
Daily Course Activities
FAQs and Troubleshooting Guide
Brought
to by a Generous Grant from the Templeton World Charity Foundation
(Executive Summary)
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=5eeb618a-2a3d-4d06-9924-291d4cdbde67&FId=265cabb3-80fd-4942-b195-c1ba9b1db55d&MId=491&PortalId=0&TbId=119 About the Course
Until
recently, the wisdom of the world’s many religions existed in separate
silos blocked from other traditions by barriers of language, distance,
and slow communications. Now, more than at any time in history, this
collective wisdom is easily available to anyone with an internet
connection. But without a guide to this enormous wealth of information
and practice, we can quickly lose our way.
In this course,
comparative religionist Kenneth Rose will be your guide in learning
about and practicing the religious and spiritual wisdom that can change
your life and the life of your community. Taking his start from the
spiritual principles and practices outlined by noted investor and
spiritual teacher Sir John Templeton in his book Wisdom from World
Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
these teachings to their sources in the world’s major religions and show
you how you can put them into practice.
What You’ll Learn
This course provides clear and inspiring answers to many of life’s big questions:
Does life have an ultimate meaning? Is science the ultimate guide to the deepest truth of life? Does God, or a divine reality, exist? What practices can bring God, or a divine reality, into your own experience? Is death the end of life? Course Learning Objectives
After taking this course, participants should be able to:
Identify the basic teachings of the world’s major active religious traditions. Distinguish the different religions from each other. Compare these religions in search of commonalties and differences. Evaluate Sir John’s contributions to the study of spirituality. Apply some of the spiritual practices suggested by Sir John Templeton Assess claims about spiritual realities made by the various religions.
https://wisdomfromworldreligions.com/my-courses
Awakened One
| Logout
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions
Wisdom from World Religions
1% Start: Mon 23 Jul 2018 View More Until
quite recently, the wisdom of the world’s many religions existed in
separate silos barricaded from other traditions behind barriers of
language, distance, and slow communications. Now, more than any time in
history, this collective wisdom is easily … Week 1
Getting Started
Day 1 (Monday): Wisdom from World Religions
Day 2 (Wednesday): The Divinity of the World: “God-life moving through all”
Day 3 (Friday): The Spiritual Anchor of the Material World
Week 2
Day 4 (Monday): Spiritual Pluralism
Day 5 (Wednesday): Spiritual Laws
Day 6 (Friday): Divine Intelligence and Creativity
Week 3
Day 7 (Monday): The Humble Approach
Day 8 (Wednesday): A Moral Wakeup Call
Day 9 (Friday): Expanding Spiritual Science and Research
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
https://wisdomfromworldreligions.com/my-courses
Awakened One
| Logout
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
Until
recently, the wisdom of the world’s many religions existed in separate
silos blocked from other traditions by barriers of language, distance,
and slow communications. Now, more than at any time in history, this
collective wisdom is easily available to anyone with an internet
connection. But without a guide to this enormous wealth of information
and practice, we can quickly lose our way.
In this course,
comparative religionist Kenneth Rose will be your guide in learning
about and practicing the religious and spiritual wisdom that can change
your life and the life of your community. Taking his start from the
spiritual principles and practices outlined by noted investor and
spiritual teacher Sir John Templeton in his book Wisdom from World
Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
these teachings to their sources in the world’s major religions and show
you how you can put them into practice.
What You’ll Learn
This course provides clear and inspiring answers to many of life’s big questions:
Does life have an ultimate meaning? Is science the ultimate guide to the deepest truth of life? Does God, or a divine reality, exist? What practices can bring God, or a divine reality, into your own experience? Is death the end of life? Course Learning Objectives
After taking this course, participants should be able to:
Identify the basic teachings of the world’s major active religious traditions. Distinguish the different religions from each other. Compare these religions in search of commonalties and differences. Evaluate Sir John’s contributions to the study of spirituality. Apply some of the spiritual practices suggested by Sir John Templeton Assess claims about spiritual realities made by the various religions.
https://wisdomfromworldreligions.com/my-courses
Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions Day 1 (Monday): Wisdom from World Religions
Day 1 (Monday): Wisdom from World Religions
0% Start: Mon 23 Jul 2018 Click the Open button to the right to access today’s learning elements.
Unit
1 Study Guide: Sir John Templeton’s Wisdom from World Religions: The
Tapestry of World
Religions
Unit
1 Video: Sir John Templeton’s Wisdom from World Religions: The Tapestry
of World Religions
Unit
2 Study Guide: Introducing the Religions of the World: Sir John
Templeton and the Study of
Religion
Unit
2 Video: Introducing the Religions of the World: Sir John Templeton and
the Study of
Religion,
Unit
3 Study Guide: A Spiritual Practice from Sir John Templeton: Lifting
Your awareness to a Higher level of
Receptivity
Unit
3 Video: A Spiritual Practice from Sir John Templeton: Lifting Your
Awareness to a Higher Level of
Receptivity
Unit 4 Study Guide: Guest Lecture: Sir John Templeton on Science and Religion
Unit 4 Video 4: Guest Lecture: Sir John Templeton on Science and Religion
Until
recently, the wisdom of the world’s many religions existed in separate
silos blocked from other traditions by barriers of language, distance,
and slow communications. Now, more than at any time in history, this
collective wisdom is easily available to anyone with an internet
connection. But without a guide to this enormous wealth of information
and practice, we can quickly lose our way.
In this course,
comparative religionist Kenneth Rose will be your guide in learning
about and practicing the religious and spiritual wisdom that can change
your life and the life of your community. Taking his start from the
spiritual principles and practices outlined by noted investor and
spiritual teacher Sir John Templeton in his book Wisdom from World
Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
these teachings to their sources in the world’s major religions and show
you how you can put them into practice.
What You’ll Learn
This course provides clear and inspiring answers to many of life’s big questions:
Does life have an ultimate meaning? Is science the ultimate guide to the deepest truth of life? Does God, or a divine reality, exist? What practices can bring God, or a divine reality, into your own experience? Is death the end of life? Course Learning Objectives
After taking this course, participants should be able to:
Identify the basic teachings of the world’s major active religious traditions. Distinguish the different religions from each other. Compare these religions in search of commonalties and differences. Evaluate Sir John’s contributions to the study of spirituality. Apply some of the spiritual practices suggested by Sir John Templeton Assess claims about spiritual realities made by the various religions.
https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=baed4430-b15c-4cd9-9296-e59b90798ffe&FId=6cb27ee6-c289-4a70-95d5-218eb9da98e7&MId=491&PortalId=0&TbId=119 Video 1: Sir John Templeton’s Wisdom from World Religions
Topic: The Tapestry of World Religions
A
Spiritual Law from Sir John Templeton: “The rich variety of world
religions creates a tapestry of amazing beauty—a testimony to the
spiritual nature of our human visit on earth” (WWR 56).
Video 1 Learning Objectives:
To get acquainted with Sir John Templeton’s Spiritual Vision To
apply spiritual laws in order to become what Sir John Templeton calls
“a constructive participant in building ‘heaven on earth’” (WWR xix). To employ the resources of the world’s religions to a personal quest for wisdom. Readings and Selections
Suggested Reading in Wisdom from World Religions
xix-xxv Discussion questions
Seekers How many significant living religions of the world can you name? What methods would you use to study the religions of the world? Proficients Can you group different current religious into two or three or more families of religions/ What critical and theoretical perspectives do you bring to bear on the study of religion? Adepts Do you think that spiritual practices and the study of religion belong together? What
do you see as the strengths and weaknesses of the synthesis of
religious ideas and practices that John Templeton expresses in Wisdom
from World Religions?
Readings from Sir John Templeton’s Wisdom from World Religions
“The
rich variety of world religions creates a tapestry of amazing beauty—a
testimony to the essential spiritual nature of our human visit on earth.
And yet, within this amazing and sometimes fascinating diversity can be
found an equally amazing unity” (WWR 56). “The more we know about
the universe and our place in it, the more we realize how little we
know. So, in our ongoing search, we often look to the spiritual
teachings of the world religions to provide assistance in helping us
understand more of who and what we are and why we are here.” (WWR 5) “Wisdom
from World Religions: Pathways toward Heaven on Earth is designed to
offer people of all ages and all nations an opportunity to learn a
little more about the spiritual laws, principles, and teachings of a
variety of great spiritual practices. I hope that in this book we can
offer a Scripture verse or story or parable or discipline or quote that
may show you the world in a way more helpful than you have seen it
before. The materials presented in this book can provide an opportunity
for learning and “growing in wisdom.” There are clear scriptural and
philosophical bases for advocating the need for an inquiring and open
mind. . . . Can the value in learning to see a different world lie not
in replacing the one you have, but in providing a basis for an
opportunity to see from a different, or larger, perspective? Can the
timeless universal principles of life that transcend modern times or
particular cultures help people in all parts of the world live happier
and more useful lives?” (WWR xxi). “The publishing of this book is
accomplished with reverence and appreciation for the world religions
that purify a person’s mind and heart, elevate his emotions, and offer
guidance for a spiritual way of life. Much of the material contained
herein has been made possible by the sincere light of the prophets,
teachers, and traditions of the world’s great religions that, through
the ages, have expressed sacred insights and wisdom to humanity” (WWR
xxv). “Who am I? Why am I here on planet Earth? What does the future
hold? How can I set out on my own into a world that sometimes seems
filled with conflict and strife? How can I get along better with the
people in my life? How do I cope with day-to-day pressures? How can I be
successful in my work? How do I find peace in the midst of turmoil? How
can my life be useful and happy?” (WWR 3).
youtube.com Wisdom from World Religions - Day 1 Video 1: Sir John Templeton’s Wisdom from World Religions Theme: Wisdom from World Religions Objectives: To…
Topic: Sir John Templeton and the Study of Religion
Video 2 Learning objectives
To describe SJT’s approach to the wisdom of the world’s religions To explain how SJT’s Wisdom from World Religions (WWR) relates to the academic and religious study of religion. To outline some of the skills that we need to bring to the study the world’s religions. Discussion questions Seeker What is the value of “an inquiring and open mind” (xxi), according to the Sir John? How can studying the world’s religions help us to see the world and its diverse peoples differently? Proficient How do the spiritual teachings of the world’s religions help us understand our place and role in the world? What consequences for your own views of religion does studying other religions have? Adept What might be the unifying principle or principles of the vastly diverse religions of the world? In contrast, say, to philosophy, how do the religions of the world promote wisdom?
Video 3: A spiritual practice from Sir John Templeton: Lifting your awareness to a higher level of receptivity
Video 3 Learning Objective: To employ this spiritual practice from Sir John Templeton.
https://wisdomfromworldreligions.com/my-courses
Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
Wisdom from World Religions
Wisdom from World Religions
4% Start: Mon 23 Jul 2018 View More Until
quite recently, the wisdom of the world’s many religions existed in
separate silos barricaded from other traditions behind barriers of
language, distance, and slow communications. Now, more than any time in
history, this collective wisdom is easily … Week 1
Getting Started
Day 1 (Monday): Wisdom from World Religions
Day 2 (Wednesday): The Divinity of the World: “God-life moving through all”
Day 3 (Friday): The Spiritual Anchor of the Material World
Week 2
Day 4 (Monday): Spiritual Pluralism
Day 5 (Wednesday): Spiritual Laws
Day 6 (Friday): Divine Intelligence and Creativity
Week 3
Day 7 (Monday): The Humble Approach
Day 8 (Wednesday): A Moral Wakeup Call
Day 9 (Friday): Expanding Spiritual Science and Research
Week 4
Day 10 (Monday): The Law of Mind Action
Day 11 (Wednesday): A Guiding Inner Power
Day 12 (Friday): An Attitude of Gratitude
Week 5
Day 13 (Monday): The Return on Generosity
Day 14 (Wednesday): The Movement of Forgiveness
Day 15 (Friday): Practicing Unlimited Love
Week 6
Day 16 (Monday): Forward into the Divine Unknown
Day 17 (Wednesday): The Mystic Power of Prayer
Day 18 (Friday): The Standpoint of Nonduality
https://wisdomfromworldreligions.com/my-courses
Day 2 (Wednesday): The Divinity of the World: “God-life moving through all”
0% Start: Mon 23 Jul 2018 Click the Open button to the right to access today’s learning elements.
Unit
1 Study Guide: Sir John Templeton’s Wisdom from the World Religions:
The Divinity of the
World
Unit
1 Video: Sir John Templeton’s Wisdom from the World Religions: The
Divinity of the World
Unit
2 Study Guide: Introducing the Religions of the World: Religion,
Theology, and Spirituality—What’s the
Difference?
Unit
2 Video: Introducing the Religions of the World: Religion, Theology,
and Spirituality—What’s the
Difference?
Unit
3 Study Guide: A Spiritual Practice from Sir John Templeton: Become
Aware of Our Place in Divine
Infinity
Unit
3 Video: A Spiritual Practice from Sir John Templeton: Become Aware of
Our Place in Divine
Infinity
Unit 4 Study Guide: Interview with Prof. Graham Schweig
Video 1: Sir John Templeton’s Wisdom from World Religions
Theme: The Divinity of the World: “God-life moving through all”
A Spiritual Law from Sir John Templeton
“Regardless
of whatever situation that may be present, the factor of life —
god-life moving through all — is cause for thanksgiving and rejoicing”
(WWR 16).
Readings and Selections
Suggested Readings in Wisdom from World Religions:
W20, L5, 176-177
W33, L 2, 279-280
Relevant selections from Wisdom from World Religions
“Regardless
of whatever situation that may be present, the factor of life —
god-life moving through all — is cause for thanksgiving and rejoicing”
(WWR 16). “Universal intelligence — life energy or divinity — is not
static. Life itself reminds us that creativity is ever active,
ever-flowing. When we allow the universal energy to flow through us, are
we projecting ourselves into the ever-moving, harmonious wholeness of
spirit? It moves through us. It expresses itself through our minds and
our actions. The result is often a feeling of connection with all of
life. As we let the power of divine love flow through us, the path of
the unfolding soul becomes a joyous one” (WWR 271). “Life is often
considered one of the greatest adventures imaginable. Perhaps in a
number of different ways, each of us can sense a deep mystery in being
alive. When an infant is born or when the death of a loved one brushes
close to us, the mystery of life becomes more personal and tangible. We
can behold the glory of divinity in a radiant sunset, in the sweet
warmth of spring rain, and in the flowering seasons of our days. We can
behold the glory of divinity in our daily lives” (WWR 279). “You may have heard the expression that mankind came into the world to bring forth his God-likeness” (WWR 4). “Is there a brightness to living that draws us onward in pursuit of increased usefulness? (WWR 280). “. . . unlimited love . . . helps us recognize the sacred presence of spirit in everyone and everything” (WWR 307). Video 1 Learning Objectives (QM 2.1-5)
To outline the unitive, pluralist spiritual views of Sir John Templeton To
describe Templeton’s background religious and spiritual influences
(Unity, journeys in Asia, Presbyterianism, Princeton Theological School,
other religions) To compare these views with the teachings in the world’s religions about the divine character of life and of conscious beings. Discussion Questions
Seeker
The phrase “god-life” seems to have been coined by John Templeton. How does that resonate with you? How would you characterize Templeton’s religious views? Proficient
Can you name some of the sources of Templeton’s distinctive spiritual views? Does
Templeton’s use of words in this book like “creativity,” “god-life,”
“divinity,” “life energy,” and “universal intelligence” affect your
views of God or the ultimate reality as you understand it? Adept
If life is an adventure, what is the goal? If there is “a brightness to living” as Templeton suggests, how would you go about tapping into it?
Topic: Religion theology, and spirituality—what’s the difference?
Video 2 Learning objectives (QM 2.1-5)
To evaluate claims such as “I’m spiritual, not religious.” To analyze the meaning of these two words and what they mean for us. To identify what religious and spiritual movements share and what is unique to each religious and spiritual movement. Discussion Questions
Seekers
Do you find it helpful to distinguish between being spiritual and being religious? Can a person be just religious or just spiritual? Proficients
Can you name activates that are more religious than spiritual and vice versa? How many distinctive spiritual practices can you name? Adepts
Can you categorize spiritual practices into at least two distinctive and nonoverlapping categories? Does
the fact that neuroscientists can measure how meditation affects the
brain mean that spirituality is just a product of the brain?
Today, it’s my pleasure today to interview Dr. Graham Schweig Director of Studies in Religion Department of Philosophy & Religion Christopher Newport University, Virginia Distinguished Research and Teaching Fellow The Mira & Ajay Shingal Center for Dharma Studies The Graduate Theological Union, Berkeley Director of Theology Avanti Schools Trust Schools, United Kingdom Senior Editor, Journal of Vaishnava Studies Dr.
Schweig was also a teaching fellow at Harvard University, lecturer at
University of North Carolina and Duke University, and while teaching at
CNU, he was for two years, Visiting Associate Professor of Sanskrit at
the University of Virginia. He has been recognized several times for
excellence in teaching, including the annual Alumni Faculty Award for
Teaching and Mentoring (2013), and has been a regularly invited lecturer
at the Smithsonian Institution in Washington, DC for over ten years. He
has also given lectures widely in the US and in Europe, and has been
invited to be a consultant on doctoral dissertation committees or a
doctoral dissertation examiner in the US, Europe, India, and Australia. He has conducted yoga workshops, offered seminars and given lectures around the US and Europe for over 20 years. In
addition to his academic endeavors, Dr. Schweig has been a student of
many traditional teachers of yoga. He has travelled to India seven
times, and has been a practitioner of traditional and heart-centered
yoga for over 45 years.
Research interests: Hinduism and the Religions of India Yoga Philosophy and Sacred Sanskrit Literature Love Mysticisms Comparative Religion and Theology Interreligious theological connections, especially between Hindu Bhakti and Catholic mystical traditions Interfaith dialogue Hindu and Christian Comparative theology Religious pluralism
Author and editor of books and articles, including: Bhagavad Gītā: The Beloved Lord’s Secret Love Song, Harper Collins, 2010. Dance
of Divine Love: The Rāsa Līlā of Krishna from the Bhāgavata Purāṇa,
India’s Classic Sacred Love Story, Princeton University Press, 2005. A Living Theology of Krishna Bhakti: Essential Teachings of A.C. Bhaktivedanta Swami Prabhupada, Oxford University Press, 2012.
We will follow a similar schedule each day, except on each Friday, when there will be a short quiz.
Open Video 1. Reflect on the theme,
the spiritual law, and the readings. Read the learning objectives and
keep them in mind as you watch the video, taking notes, if you like.
Then go to the discussion link and enter a short response in response to
the discussion questions for your selected group (Seeker, Proficient,
Adept).
Open
Video 2. Read the learning objectives and keep them in mind as you
watch the video, taking notes, if you like. Then go to the discussion
link and enter a short response in response to the discussion questions
for your selected group (Seeker, Proficient, Adept).
Open Video 3. Engage, if you like, in the spiritual practice suggested by the instructor.
Open
Video 4. Watch these videos, which will vary between guest lectures,
interviews, and office hours dedicated to issues in the discussions.
from
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We are stardust that somehow came alive and no one knows how or why
that happened – no one knows what created life. Yet here we are – alive
on a tiny speck of dirt and water floating through endless space. For
most people including us, this mystery called life is most sacred, and
it fills us with awe and wonder. This site is about how to relax into
this mystery and be present in it every moment.
This site is
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how to then evaluate and trust your experiences. It is about connecting
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Another Approach
Long ago our ancestors created religions and spiritualities that
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fulfilled but many now distrust traditional religions and spiritualities
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The view on this web site is that traditional
religions and spiritualities do provide ways to fulfill those promises,
and some of those ways are described on this site along with new ways of
fulfilling those promises developed by medicine and science in recent
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Traditional religions and a great many
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Learn More > Why Be Good - Aspen, Pine Forest in Autumn
If you want your heart to be more open, if you want to feel more
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Celebrate Life >
We are living in the dawn of a new beginning. Traditional religious and
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beginning. Learn How To Meditate Your Beliefs Quiz Why Be Good Who Am I ? Freedom Is Being Present Celebrate Life How To Know Whatever Created Life Who Am I - Galaxy M106 Taken By NASA Hubble Space Telescrope How To Increase Inner Peace – Love – Freedom Fellowship – Goodness – Sacredness How To Increase Inner Peace, Freedom, Love, Brotherhood and Love - Overview of High Mountains and Lake With Hikers Resting Celebrate Life - Singers Celebrating Life and Expression Their Gratitude, Wonder, and Joy Cover of Book Titled How To Know Whatever Created Life
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Inner
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Harvard Medical School For Better Health, Less Stress, and More
Happiness and Inner Peace
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other sites whose information practices may be different than ours.
Visitors should consult the other sites’ privacy notices as we have no
control over information that is submitted to, or collected by, these
third parties. Since the various Vipassana organizations do not control
the privacy policies of third parties, you are subject to the privacy
customs and policies, if any, of that third party, and the vipassana
organizations shall not be responsible for the use or dissemination of
your personal information by that third party. Therefore, we encourage
you to ask questions before you disclose your personal information to
others. Cookies
A “cookie” is a text file containing a small
amount of information which our server downloads to your personal
computer when you visit our website. The file contains a unique number
so that our server knows which PC it is talking to. We create a session
cookie when you use our online application form to register for a
course. We also use a session cookie to know whether you have logged in
as an old student or not. Some cookies are allocated to your PC only for
the duration of your visit to a website, and these are called session
based cookies. These are automatically deleted when you close down your
browser. Some other “regional” Vipassana websites may also use cookies. Children’s Privacy
In accordance with the U.S. Children’s Online Privacy Protection Act of
1998 (and comparable legislation of other countries, including GDPR),
we will never knowingly request or solicit personally identifiable
information from anyone under the age of 13 without verifiable parental
consent. In the event we receive actual knowledge that we have collected
such personal information without the requisite and verifiable parental
consent, we will delete that information from our database as quickly
as is practical. Specific Privacy Requirements
Please note
that individual countries may have particular privacy law requirements.
Vipassana organizations around the world have developed specific privacy
policies to comply with these requirements that may differ in specific
details from the more general policies set forth above. You may obtain a
hard copy of these specific requirements by contacting the course
registrar of the center to which you have submitted your application
and/or registration forms or at the course site upon your arrival.
Dhamma.org is committed to protecting the “rights and freedoms” of individuals whose information Dhamma.org collects in accordance with such laws including but not limited to the General Data Protection Regulation (GDPR).
Pursuant to the applicable privacy regulations, you may have the
following rights, among others, with regard to any data we collect or
retain that relates to you:
the right of access, i.e. the
right to obtain confirmation as to whether or not personal data is being
processed, and where this is the case, to obtain access thereto;
the right to rectification and erasure, i.e. the right to have
inaccurate data rectified and/or to have incomplete data completed, and
the right to have personal data erased for legitimate reasons;
the right to impose restrictions on the processing of personal data,
i.e. the right to request the suspension of data processing for
legitimate reasons; the right to data portability, i.e. the
right to receive the data in a structured, commonly-used and easily
readable format, as well as the right to transmit the data to another
data controller the right to object, i.e. the right to oppose
the processing of data where legitimate reasons for this exist,
including data processed for marketing and profiling purposes, if this
is envisaged; the right to contact the competent data protection authority in case of unlawful data processing.
You may exercise the rights listed above by writing to dhamma.org
at privacy@dhamma.org. In addition to the foregoing rights, each
application form to register for a Vipassana Meditation course or
related activity contains a series of disclosures and consents, which
are also intended to protect your rights. Opt-Out/Opt-In
Local or regional Vipassana organizations may provide you provide you
with the opportunity to “opt-out” of having them send you e-mail or
postal mail about their services or other information related to
Vipassana. In other cases, it may be possible for you to “opt-in” to
certain local or regional information distribution lists. If you choose
to have your name, email address or other personally identifiable
information removed from any of those databases, you can do so by
contacting your local or regional Vipassana organization and request
removal. How to Contact Us
If you have any questions or
concerns about the privacy or any other policies of the Vipassana
Website or its implementation you may contact us at: privacy@dhamma.org. Effective Date
This Privacy Policy is effective as of May 25, 2018. We reserve the
right to modify the terms of this policy at any time and in our sole
discretion. Your use of this website constitutes a binding acceptance of
the above-referenced policies.
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you shouldn’t continue if you got the link from a suspicious source
e.g. junk email.
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We currently force a preview page for certain sites and URL patterns
that we see frequently abused in spam or phishing campaigns. We hope
this will help users think twice about where the link goes and not fall
victim to any such scams!
Hello new recruits, and welcome! Linguists, sociolinguists, language educators of all kinds! TeachLing is a place to chat about teaching methods and resources, successes and failures, recommendations and warnings! All in a friendly and supportive atmosphere. If you like you can just read the email discussions going on, but everyone is very welcome to chip in and add their experience, however much or little you feel comfortable sharing. You’ll find people of all career levels giving and receiving advice. Welcome along!
During this annual recruitment drive, to save me from individually approving hundreds of new member requests, I’ll be adding recruits manually in bulk. So… please enter your name and email address below. (Mobile users: tap the pencil icon in the top right and install the Google Docs app.)
You can use any email address (doesn’t have to be your university one), but please only enter one email address (you can change it later if you need to).
Addresses will be periodically cut/pasted into the Jiscmail listserv system, so don’t worry if yours vanishes! Soon afterwards, the new recruits will be sent a confirmation email.
This document is only visible to those who were given the link; it’s not publicly searchable. (And anyway, you’ll disappear from here soon as I periodically cut/paste.)
By default you’ll be signed up to receive individual emails from the list. If you’d rather get emails collated in a daily digest, then once you’re subscribed, send an email to listserv@jiscmail.ac.uk (from your registered address) with no subject, and the following in the body of the email:
Online Tipiṭaka Research and Practice
University and related NEWS through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
is
an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL
SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and
Twitter.
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.
Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation and propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JC
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
Free Online
Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM)
Do Good Be Mindful - Awakened One with Awareness (AOA)
Vipassana Fellowship Meditation Course
The Meditation Course
Application Details
My Course Wisdom from World Religions
from
Analytic Insight Net -
Online Tipiṭaka Research and Practice
University and related NEWS through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
is
an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL
SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and
Twitter.
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.
Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation and propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Our next available course will
begin in September 2018 and registration is now open. To ensure a place,
early application is advisable. The course runs from September 29th -
December 7th, 2018.
Subscription Fees For New Course Participants
The subscription rate for our current course is US $140. This brings 10
weeks’ tuition via Vipassana Fellowship’s Online Course Campus, personal
support for your practice (by e-mail and online discussion) from the
course teacher and includes specially recorded audio guided meditations
and chants.
Please note that anyone in genuine financial difficulty may contact us
before applying to discuss paying by instalments over a longer term or,
when necessary, a reduced subscription fee.
Homelands Places
Our FREE subscription offer for South Asia
If you were born and currently live in one of the traditional homelands
of early Theravada Buddhism we are able to offer a limited number of
places on each online course free of charge. This scheme applies to
those native to - and permanently resident in - India, Sri Lanka,
Thailand, Nepal, Burma, Pakistan, Cambodia and Laos. You must also be
able to access the course daily from your home country. Homelands places
are always in high demand and it is advisable to apply as soon as
possible. The special Homelands form for our September course will be
available here on August 29th. Please do not use the standard
application form below for Homelands places.
Subscriptions For Previous Participants
Concessionary rates available to all previous participants
If you have participated in any of our earlier online courses you are
welcome to join us for the new session at a substantial discount: the
standard version for US $80 including the downloadable audio material.
Note: Our Parisa scheme is an alternative way of subscribing that
provides ongoing support, access to future courses and new monthly
material.
Registration
If you would like to register for the forthcoming course, you will
need to complete our online application and pay the subscription to
secure a place. Once we have received your form and payment we will
normally write to you within 7 days to confirm your place.
Completion of our application form
We need to know a little about you if we are to be able to support you
during the course. We’ll ask you for your contact details and also that
you tell us something about your experience and reason for wanting to
take the course. This provides the opportunity, if you wish, to let the
course leader know of any issues that may need to be taken into account
during the 10 weeks we will be together. Payment can be securely made
through Stripe using most Credit or Debit cards.
Please ensure you have read the
Course Description and Frequently Asked Questions. You may also find it
useful to read the Terms and Conditions that govern the use of this
site, our software, and which include our privacy and refund policies
for your protection.
Apply now for our September 2018 ten week course. Click here to use our course.org secure server.
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Mindfulness meditation from the Theravada tradition for the spiritual development of people of all faiths & none.
Online courses & support since 1997
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Vipassana Fellowship Meditation Course
An established online course in Mindfulness Meditation as found in the Serenity and Insight traditions of early Buddhism.
Please join us for one of our 10 week courses:
June 2018 (10 week course: June 16th - August 24th)
September 2018 (10 week course: September 29th - December 7th) - Registration now available.
January 2019 (10 week course)
Vipassana Fellowship’s online meditation courses have been offered since
1997 and have proven helpful to meditators in many countries around the
world. The main text is based on a tried and tested format and serves
as a practical introduction to samatha (tranquility) and vipassana
(insight) techniques from the Theravada tradition of Buddhism. Intended
primarily for beginners, the 10 week course is also suitable for
experienced meditators who wish to explore different aspects of the
tradition. The emphasis is on building a sustainable and balanced
meditation practice that is compatible with lay life. The course is led
by Andrew Quernmore, a meditation teacher for over 20 years and with a
personal meditation practice of more than 35 years. Andrew trained with
teachers in Sri Lanka and in England and has taught meditation in London
colleges and at retreats in the UK, Europe and Asia. The course is
delivered wholly online in our Course Campus.
Course Outline
Frequently Asked Questions
Application Form
Testimonials
Already enrolled? Log-in here
Parisa - Our support scheme for previous participants
Comments from participants
Participants in our earlier course wrote:
“What a wonderful experience this has been. The course was so well
organized, easily accessible, affordable, systematic, and comprehensive.
I will always be grateful for this experience in my journey.” L, USA
“I found the course immensely useful, accessible and extremely thought-provoking.” - A, UK
“I didn’t finish everything, but what I was able to experience
was profound. Thank you so much for the tremendous wealth of thinking
and peace contained within your course.” - N, USA
“I found it very helpful and well structured. It helped me
establish a daily practice throughout the duration and to learn a lot” -
I, Argentina
“When I applied to join the course, I was struggling in my
practice and had lost heart. I can’t sufficiently express my
appreciation and gratitude for the wonderful resource you offer. The
content was immediately engaging, and was throughout delivered with
clarity and thoughtful care. Perhaps I can best express feedback in
terms of how differently things feel having completed the course. The
words that pop up are refreshment, reinvigorated, revival; joyful
reconnection and commitment. Thank you.” - E, UK
“Before joining this course I was doing meditation but not with
such discipline and without any structure. This course showed me many
beautiful aspects of meditation which I have read before but not
experienced. My sincere thanks to you and all people working for this
online course. This is great help to people who cannot go physically to
Ashrams to attend and practice.” S, India
“I greatly enjoyed it! And found it to be a great introduction to various meditation techniques.” - M, Hong Kong
“I very much appreciated the structure of the course and the
exercises, which made it easy to integrate them into normal everyday
life. Not being in a retreat but living in normal circumstances while
practicing the exercises has enabled me to more and more notice
phenomena arising in particular situations and I indeed started to learn
and observe how suffering is created in everyday life situations and
what suffering feels like. (A bit like ‘training on the job.’) Also I
noticed insights arising, literally out of nowhere.” - A, Germany
“am very happy with the offered course, and Andrew’s use of
personal perspective really helped me understand things better. Although
I’ve previously used Vipassana meditation, this course really brought
it together for me.” J, USA
“Meditations of Loving-Kindness, Compassion, Appreciative Joy,
Equanimity etc. will no doubt help to maintain an emotional balance in
the midst of discouraging vicissitudes of life. All in all the package
was complete, precise and well crafted for the development of mind.
Thank you, with your help I began the journey. And hope, will continue
till the end.” J, India
“Truly memorable experience. Am determined more than ever to
continue my practice and perpetual exploration. Thanks for taking us
through this journey.” G, India
“I enjoyed very much the January meditation course. Although
I’ve done a few of those 10 day courses, this online course taught me
new techniques that I find helpful. I also enjoyed the readings and
found Andrew’s style of writing to be very pleasing to read. He doesn’t
shove the text down one’s throat. Instead, he imparts the information in
a way which is easy to read and leaves the reader feeling at ease - as
though this is really doable if only one approaches it with a relaxed
and calm attitude. Thanks Andrew! I hope we meet someday!” - A, USA
Recent comments:
“This course has been very helpful to me in establishing a daily practice.” - D, USA
“I have learned much and my meditation practice has benefitted greatly…” - C, Australia
“I would like to thank you for your well structured, informative and
personal course, it helped me for 3 months in a great way and left me
determine to continue meditation practice…” - T, Qatar
“Wonderful course. Like a guided stroll through a wondrous
rainforest. Rough terrain and stormy weather were dealt with gently but
profoundly. Beauty was to be rejoiced in. Student discussion was fun and
educative. Both my
meditation practise and my Buddhism grew exponentially. Thank you Andrew
and all participants.” -S, Australia
“I enjoyed your course. I meditate each morning…” - A, USA
“Thank you very much for the Vipassana course! … I kept up, learned, and benefitted in what feels like a major way.” - M, USA
“Impermanence! I do not like endings. Thank you so much for offering
this meditation course to the world. I was so happy to find it.” - S,
Canada
“Hi, I have just completed the course. It was fantastic, life
altering. Feel very sad that it is finished. I have now established a
daily meditation practice and will try to find a group in Sydney to
further my dhamma practice. Thank you, it really has been a remarkable
experience. I will join the Parisa and stay in touch with this
organization. I have NO complaints only gratitude. Thank you.” - K,
Australia
“As we near the end of the course I just want to say ‘thank you’ for
your work on it and share some of my thinking and experience at thsi
point. Ive found the different aproaches to meditation interesting and
useful and have appreciated your focus on practicalities. The frequently
asked questions have helped to avoid my inundating you with questions,
as many people have clearly walked the path before asking them! … I am
happy that it is a practical philosophy for living an ethical life, I
like the emphasis on acting skillfully, feel that individual
responsibility for ones actions (rather than relying on redemption)
makes sense … Thank you for a very accessible path! - J, UK
Earlier comments
Dhamma Essay: The Five Spiritual Faculties by Bhikkhu Bodhi
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions Getting Started
https://wisdomfromworldreligions.com/my-courses
Awaken
Getting Started
12% Start: Mon 23 Jul 2018 View More About
the Course Until recently, the wisdom of the world’s many religions
existed in separate silos blocked from other traditions by barriers of
language, distance, and slow communications. Now, more than at any time
in history, this collective wisdom is…
The First Things To Do In The Course
What You’ll Learn in This Course
Orientation Video
Course Plan (Syllabus) Word Version
Daily Course Activities
FAQs and Troubleshooting Guide
Brought
to by a Generous Grant from the Templeton World Charity Foundation
(Executive Summary)
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
Until
recently, the wisdom of the world’s many religions existed in separate
silos blocked from other traditions by barriers of language, distance,
and slow communications. Now, more than at any time in history, this
collective wisdom is easily available to anyone with an internet
connection. But without a guide to this enormous wealth of information
and practice, we can quickly lose our way.
In this course,
comparative religionist Kenneth Rose will be your guide in learning
about and practicing the religious and spiritual wisdom that can change
your life and the life of your community. Taking his start from the
spiritual principles and practices outlined by noted investor and
spiritual teacher Sir John Templeton in his book Wisdom from World
Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
these teachings to their sources in the world’s major religions and show
you how you can put them into practice.
What You’ll Learn
This course provides clear and inspiring answers to many of life’s big questions:
Does life have an ultimate meaning? Is science the ultimate guide to the deepest truth of life? Does God, or a divine reality, exist? What practices can bring God, or a divine reality, into your own experience? Is death the end of life? Course Learning Objectives
After taking this course, participants should be able to:
Identify the basic teachings of the world’s major active religious traditions. Distinguish the different religions from each other. Compare these religions in search of commonalties and differences. Evaluate Sir John’s contributions to the study of spirituality. Apply some of the spiritual practices suggested by Sir John Templeton Assess claims about spiritual realities made by the various religions.
https://wisdomfromworldreligions.com/my-courses
Awakened One
| Logout
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions
Wisdom from World Religions
1% Start: Mon 23 Jul 2018 View More Until
quite recently, the wisdom of the world’s many religions existed in
separate silos barricaded from other traditions behind barriers of
language, distance, and slow communications. Now, more than any time in
history, this collective wisdom is easily … Week 1
Getting Started
Day 1 (Monday): Wisdom from World Religions
Day 2 (Wednesday): The Divinity of the World: “God-life moving through all”
Day 3 (Friday): The Spiritual Anchor of the Material World
Week 2
Day 4 (Monday): Spiritual Pluralism
Day 5 (Wednesday): Spiritual Laws
Day 6 (Friday): Divine Intelligence and Creativity
Week 3
Day 7 (Monday): The Humble Approach
Day 8 (Wednesday): A Moral Wakeup Call
Day 9 (Friday): Expanding Spiritual Science and Research
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
2718 Sun 19 Aug 2018 LESSON (59) Sun 19 Aug 2007
Do Good Be Mindful - Awakened One with Awareness (AOA)
Sunday 7 Hours Morning 9:30 am - 11:30 am Sutta (Discourse)
Thank you for registering with the Graduate Theological Union.
https://wisdomfromworldreligions.com/my-courses
Awakened One
| Logout
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions Getting Started
Getting Started
12% Start: Mon 23 Jul 2018 View More About
the Course Until recently, the wisdom of the world’s many religions
existed in separate silos blocked from other traditions by barriers of
language, distance, and slow communications. Now, more than at any time
in history, this collective wisdom is…
The First Things To Do In The Course
What You’ll Learn in This Course
Orientation Video
Course Plan (Syllabus) Word Version
Daily Course Activities
FAQs and Troubleshooting Guide
Brought
to by a Generous Grant from the Templeton World Charity Foundation
(Executive Summary)
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=5eeb618a-2a3d-4d06-9924-291d4cdbde67&FId=265cabb3-80fd-4942-b195-c1ba9b1db55d&MId=491&PortalId=0&TbId=119 About the Course
Until
recently, the wisdom of the world’s many religions existed in separate
silos blocked from other traditions by barriers of language, distance,
and slow communications. Now, more than at any time in history, this
collective wisdom is easily available to anyone with an internet
connection. But without a guide to this enormous wealth of information
and practice, we can quickly lose our way.
In this course,
comparative religionist Kenneth Rose will be your guide in learning
about and practicing the religious and spiritual wisdom that can change
your life and the life of your community. Taking his start from the
spiritual principles and practices outlined by noted investor and
spiritual teacher Sir John Templeton in his book Wisdom from World
Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
these teachings to their sources in the world’s major religions and show
you how you can put them into practice.
What You’ll Learn
This course provides clear and inspiring answers to many of life’s big questions:
Does life have an ultimate meaning? Is science the ultimate guide to the deepest truth of life? Does God, or a divine reality, exist? What practices can bring God, or a divine reality, into your own experience? Is death the end of life? Course Learning Objectives
After taking this course, participants should be able to:
Identify the basic teachings of the world’s major active religious traditions. Distinguish the different religions from each other. Compare these religions in search of commonalties and differences. Evaluate Sir John’s contributions to the study of spirituality. Apply some of the spiritual practices suggested by Sir John Templeton Assess claims about spiritual realities made by the various religions.
https://wisdomfromworldreligions.com/my-courses
Awakened One
| Logout
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions
Wisdom from World Religions
1% Start: Mon 23 Jul 2018 View More Until
quite recently, the wisdom of the world’s many religions existed in
separate silos barricaded from other traditions behind barriers of
language, distance, and slow communications. Now, more than any time in
history, this collective wisdom is easily … Week 1
Getting Started
Day 1 (Monday): Wisdom from World Religions
Day 2 (Wednesday): The Divinity of the World: “God-life moving through all”
Day 3 (Friday): The Spiritual Anchor of the Material World
Week 2
Day 4 (Monday): Spiritual Pluralism
Day 5 (Wednesday): Spiritual Laws
Day 6 (Friday): Divine Intelligence and Creativity
Week 3
Day 7 (Monday): The Humble Approach
Day 8 (Wednesday): A Moral Wakeup Call
Day 9 (Friday): Expanding Spiritual Science and Research
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
https://wisdomfromworldreligions.com/my-courses
Awakened One
| Logout
My Courses Resources Community About Home Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
The
Wisdom from World Religions global open online course is offered in
partnership with the Graduate Theological Union of Berkeley, California,
a unique multi-religious consortium for the graduate study of religion
featuring more than 20 member schools, centers, and institutes.
Sir
John Templeton and Wisdom from World Religions is a grant-funded
project from the Templeton World Charity Foundation. The opinions
expressed in this publication are those of the author(s) and do not
necessarily reflect the views of the Templeton World Charity Foundation,
Inc. Copyright 2018 Kenneth Rose and Accord LMS | Privacy Statement | Terms Of Use
Until
recently, the wisdom of the world’s many religions existed in separate
silos blocked from other traditions by barriers of language, distance,
and slow communications. Now, more than at any time in history, this
collective wisdom is easily available to anyone with an internet
connection. But without a guide to this enormous wealth of information
and practice, we can quickly lose our way.
In this course,
comparative religionist Kenneth Rose will be your guide in learning
about and practicing the religious and spiritual wisdom that can change
your life and the life of your community. Taking his start from the
spiritual principles and practices outlined by noted investor and
spiritual teacher Sir John Templeton in his book Wisdom from World
Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
these teachings to their sources in the world’s major religions and show
you how you can put them into practice.
What You’ll Learn
This course provides clear and inspiring answers to many of life’s big questions:
Does life have an ultimate meaning? Is science the ultimate guide to the deepest truth of life? Does God, or a divine reality, exist? What practices can bring God, or a divine reality, into your own experience? Is death the end of life? Course Learning Objectives
After taking this course, participants should be able to:
Identify the basic teachings of the world’s major active religious traditions. Distinguish the different religions from each other. Compare these religions in search of commonalties and differences. Evaluate Sir John’s contributions to the study of spirituality. Apply some of the spiritual practices suggested by Sir John Templeton Assess claims about spiritual realities made by the various religions.
https://wisdomfromworldreligions.com/my-courses
Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
My Courses Wisdom from World Religions Day 1 (Monday): Wisdom from World Religions
Day 1 (Monday): Wisdom from World Religions
0% Start: Mon 23 Jul 2018 Click the Open button to the right to access today’s learning elements.
Unit
1 Study Guide: Sir John Templeton’s Wisdom from World Religions: The
Tapestry of World
Religions
Unit
1 Video: Sir John Templeton’s Wisdom from World Religions: The Tapestry
of World Religions
Unit
2 Study Guide: Introducing the Religions of the World: Sir John
Templeton and the Study of
Religion
Unit
2 Video: Introducing the Religions of the World: Sir John Templeton and
the Study of
Religion,
Unit
3 Study Guide: A Spiritual Practice from Sir John Templeton: Lifting
Your awareness to a Higher level of
Receptivity
Unit
3 Video: A Spiritual Practice from Sir John Templeton: Lifting Your
Awareness to a Higher Level of
Receptivity
Unit 4 Study Guide: Guest Lecture: Sir John Templeton on Science and Religion
Unit 4 Video 4: Guest Lecture: Sir John Templeton on Science and Religion
Until
recently, the wisdom of the world’s many religions existed in separate
silos blocked from other traditions by barriers of language, distance,
and slow communications. Now, more than at any time in history, this
collective wisdom is easily available to anyone with an internet
connection. But without a guide to this enormous wealth of information
and practice, we can quickly lose our way.
In this course,
comparative religionist Kenneth Rose will be your guide in learning
about and practicing the religious and spiritual wisdom that can change
your life and the life of your community. Taking his start from the
spiritual principles and practices outlined by noted investor and
spiritual teacher Sir John Templeton in his book Wisdom from World
Religions: Pathways Toward Heaven on Earth, Kenneth Rose will trace
these teachings to their sources in the world’s major religions and show
you how you can put them into practice.
What You’ll Learn
This course provides clear and inspiring answers to many of life’s big questions:
Does life have an ultimate meaning? Is science the ultimate guide to the deepest truth of life? Does God, or a divine reality, exist? What practices can bring God, or a divine reality, into your own experience? Is death the end of life? Course Learning Objectives
After taking this course, participants should be able to:
Identify the basic teachings of the world’s major active religious traditions. Distinguish the different religions from each other. Compare these religions in search of commonalties and differences. Evaluate Sir John’s contributions to the study of spirituality. Apply some of the spiritual practices suggested by Sir John Templeton Assess claims about spiritual realities made by the various religions.
https://wisdomfromworldreligions.com/DesktopModules/Interzoic.AccordLMS/SCOLoader.aspx?LEID=baed4430-b15c-4cd9-9296-e59b90798ffe&FId=6cb27ee6-c289-4a70-95d5-218eb9da98e7&MId=491&PortalId=0&TbId=119 Video 1: Sir John Templeton’s Wisdom from World Religions
Topic: The Tapestry of World Religions
A
Spiritual Law from Sir John Templeton: “The rich variety of world
religions creates a tapestry of amazing beauty—a testimony to the
spiritual nature of our human visit on earth” (WWR 56).
Video 1 Learning Objectives:
To get acquainted with Sir John Templeton’s Spiritual Vision To
apply spiritual laws in order to become what Sir John Templeton calls
“a constructive participant in building ‘heaven on earth’” (WWR xix). To employ the resources of the world’s religions to a personal quest for wisdom. Readings and Selections
Suggested Reading in Wisdom from World Religions
xix-xxv Discussion questions
Seekers How many significant living religions of the world can you name? What methods would you use to study the religions of the world? Proficients Can you group different current religious into two or three or more families of religions/ What critical and theoretical perspectives do you bring to bear on the study of religion? Adepts Do you think that spiritual practices and the study of religion belong together? What
do you see as the strengths and weaknesses of the synthesis of
religious ideas and practices that John Templeton expresses in Wisdom
from World Religions?
Readings from Sir John Templeton’s Wisdom from World Religions
“The
rich variety of world religions creates a tapestry of amazing beauty—a
testimony to the essential spiritual nature of our human visit on earth.
And yet, within this amazing and sometimes fascinating diversity can be
found an equally amazing unity” (WWR 56). “The more we know about
the universe and our place in it, the more we realize how little we
know. So, in our ongoing search, we often look to the spiritual
teachings of the world religions to provide assistance in helping us
understand more of who and what we are and why we are here.” (WWR 5) “Wisdom
from World Religions: Pathways toward Heaven on Earth is designed to
offer people of all ages and all nations an opportunity to learn a
little more about the spiritual laws, principles, and teachings of a
variety of great spiritual practices. I hope that in this book we can
offer a Scripture verse or story or parable or discipline or quote that
may show you the world in a way more helpful than you have seen it
before. The materials presented in this book can provide an opportunity
for learning and “growing in wisdom.” There are clear scriptural and
philosophical bases for advocating the need for an inquiring and open
mind. . . . Can the value in learning to see a different world lie not
in replacing the one you have, but in providing a basis for an
opportunity to see from a different, or larger, perspective? Can the
timeless universal principles of life that transcend modern times or
particular cultures help people in all parts of the world live happier
and more useful lives?” (WWR xxi). “The publishing of this book is
accomplished with reverence and appreciation for the world religions
that purify a person’s mind and heart, elevate his emotions, and offer
guidance for a spiritual way of life. Much of the material contained
herein has been made possible by the sincere light of the prophets,
teachers, and traditions of the world’s great religions that, through
the ages, have expressed sacred insights and wisdom to humanity” (WWR
xxv).
“Who am I? Why am I here on planet Earth? What does the future
hold? How can I set out on my own into a world that sometimes seems
filled with conflict and strife? How can I get along better with the
people in my life? How do I cope with day-to-day pressures? How can I be
successful in my work? How do I find peace in the midst of turmoil? How
can my life be useful and happy?” (WWR 3).
Video 3: A spiritual practice from Sir John Templeton: Lifting your awareness to a higher level of receptivity
Video 3 Learning Objective: To employ this spiritual practice from Sir John Templeton.
https://wisdomfromworldreligions.com/my-courses
Thank you for registering with the Graduate Theological Union.
Our next session of Wisdom from World Religions will be taught August 13th, 2018 – September 21st, 2018.
You will be contacted shortly before the course launches with further instructions. Thank you!
Wisdom from World Religions
Wisdom from World Religions
4%
Start: Mon 23 Jul 2018
View More
Until
quite recently, the wisdom of the world’s many religions existed in
separate silos barricaded from other traditions behind barriers of
language, distance, and slow communications. Now, more than any time in
history, this collective wisdom is easily …
Week 1
Getting Started
Day 1 (Monday): Wisdom from World Religions
Day 2 (Wednesday): The Divinity of the World: “God-life moving through all”
Day 3 (Friday): The Spiritual Anchor of the Material World
Week 2
Day 4 (Monday): Spiritual Pluralism
Day 5 (Wednesday): Spiritual Laws
Day 6 (Friday): Divine Intelligence and Creativity
Week 3
Day 7 (Monday): The Humble Approach
Day 8 (Wednesday): A Moral Wakeup Call
Day 9 (Friday): Expanding Spiritual Science and Research
(33) Kindada SuttaA Giver of What 2690 Mon 23 Jul LESSON (37) LESSON Mon Aug 1 2007 2690 Mon 23 Jul LESSON (37) LESSON Mon Aug 1 2007
Kindada Sutta A Giver of What in 29) Classical English, 16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,45) Classical Hindi-शास्त्रीय हिंदी,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,72) Classical Marathi-क्लासिकल माओरी,81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,100) Classical Telugu- క్లాసికల్ తెలుగు, 104) Classical Urdu-کلاسیکی اردو- کلاسیکی اردو
12) Classical Armenian-դասական հայերեն, 13) Classical Azerbaijani- Klassik Azərbaycan, 14) Classical Basque- Euskal klasikoa,15) Classical Belarusian-Класічная беларуская,17) Classical Bosnian-Klasični bosanski,18) Classical Bulgarian- Класически българск,
[A deva:]
A giver of what is a giver of strength? A giver of what, a giver of beauty? A giver of what, a giver of ease? A giver of what, a giver of vision? And who is a giver of everything? Being asked, please explain this to me. [The Buddha:]
A giver of food is a giver of strength. A giver of clothes, a giver of beauty. A giver of a vehicle, a giver of ease. A giver of a lamp, a giver of vision. And the one who gives a residence, is the one who is a giver of everything. But the one who teaches the Dhamma is a giver of the Deathless.
16) Classical Bengali-ক্লাসিক্যাল বাংলা, শিক্ষার্থী প্রস্তুত হলে, শিক্ষক আবির্ভূত হবে - বুদ্ধের আকাঙ্ক্ষিত এক ওয়াই
২690 সনের ২3 জুলাই লেস্টন (37) পাঠান সোম 1 আগস্ট ২007
কিন্ডা সুতার একটি দাতা এর কি
[একটি deva:]
শক্তি সরবরাহকারী কি দাতা? কি একটি সৌন্দর্য, একটি দাতা সৌন্দর্য? কি একটি আতিথেয়তার একটি দাতা, একটি সরবরাহকারী? কি একটি উপহার, একটি দানকারী দাতা? এবং সবকিছু সরবরাহকারী কে? জিজ্ঞাসা করা হচ্ছে, আমার সম্পর্কে এই ব্যাখ্যা করুন।
[বুদ্ধ:]
খাদ্য সরবরাহকারী একটি শক্তি সরবরাহকারী। জামাকাপড়, গার্ল একটি গাড়ির একটি প্রদায়ক, সহজে একটি সরবরাহকারী। একটি প্রদীপ দাতা, দৃষ্টি দানকারী। এবং যারা একটি বাসস্থান দেয়, তিনিই সবকিছুর দান করেন। কিন্তু ধম্মকে শিক্ষা দেয় এমন একজন একটি দাতা এর মৃত্যুহীন
বিশ্লেষণাত্মক ইনসাইট নেটের রেক্টর হিসাবে - বিনামূল্যে অনলাইন টিপিকা রিসার্চ অ্যান্ড প্র্যাকটিস ইউনিভার্সিটি এবং সম্পর্কিত 11 টি ক্লাসিক্যাল ল্যাংগুয়েজে http://sarvajan.ambedkar.org। Analytic Insight Net - FREE Online Tipiṭaka Research and … sarvajan.ambedkar.org Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related NEWS through http://sarvajan.ambedkar.org in
পঁসাঁঝিদা জলা-আধাঁ প্যারিফ্যান্ট টিপিকাঠ অনুভানা সা পারাইয়াখা নিখিলভিজাল্য়া স্রত্হহুৎ পভতী নিসায়য়া http://svajan.ambedkar.org এ 112 টি ধর্মগ্রন্থ ভাসা
সব সমাজে টিপিতাকা প্রচারের প্রচেষ্টা করে তাদের গবেষণালব্ধ ও ফেলোশিপের জন্য পাঠের মাধ্যমে চূড়ান্ত লক্ষ্য হিসাবে অনন্ত সুখ অর্জন করতে সক্ষম করে। 7 ডি / 3 ডি লেজারের হোলিগ্রাম এবং Circarama সিনেমা সহ মেডিটেশন হল সহ সর্বশেষ ভিজ্যুয়াল ফরম্যাটে তাদের শিক্ষাগুলি উপস্থাপন করুন। 40) Classical Gujarati-ક્લાસિકલ ગુજરાતી, જ્યારે વિદ્યાર્થી તૈયાર થાય, ત્યારે શિક્ષક દેખાશે - બુદ્ધ એ જાગૃત એક વાઈ
તાકાત આપનાર એટલે શું? સુંદરતા આપનાર, શું આપે છે? શું આપનાર, સરળતા આપનાર? દ્રષ્ટિ આપનાર, શું આપે છે? અને બધું જ આપનાર કોણ છે? પૂછવામાં આવી, મને આ સમજાવો
[બુદ્ધ:]
ખોરાક આપનાર વ્યક્તિ તાકાત આપનાર છે. કપડાં આપનાર, સૌંદર્ય આપનાર. વાહનનો આપનાર, સરળતા આપનાર દીવો આપનાર, દ્રષ્ટિ આપનાર અને જે નિવાસસ્થાન આપે છે, તે બધું જ આપનાર છે. પરંતુ તે જે ધમ્મા શીખવે છે એક આપનાર છે મૃત્યુદંડ.
વિશ્લેષણાત્મક ઇનસાઇટ નેટના રેકટર તરીકે - મફત ઓનલાઇન ટીપિકાક સંશોધન અને પ્રેક્ટિસ યુનિવર્સિટી અને 1100 ક્લાસિક ભાષાઓમાં http://sarvajan.ambedkar.org દ્વારા સંબંધિત સારા સમાચાર.
Analytic Insight Net - FREE Online Tipiṭaka Research and … sarvajan.ambedkar.org Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related NEWS through http://sarvajan.ambedkar.org in
તમામ સમાજોમાં Tipitaka પ્રચાર કરવાનો પ્રયાસ કરવા માટે તેમને તેમના સંશોધન અને ફેલોશિપ માટે પાઠ કરીને અંતિમ ગોલ તરીકે શાશ્વત આનંદ પ્રાપ્ત કરવા માટે સક્રિય કરે છે. તેમને 7 ડી / 3 ડી લેસર હોલોગ્રામ્સ અને સિરકારામા સિનેમા કમ મેડિટેશન હોલ સહિતના તાજેતરની વિઝ્યુઅલ ફોર્મેટમાં ઉપદેશો પ્રસ્તુત કરો. 45) Classical Hindi-शास्त्रीय हिंदी, जब छात्र तैयार होता है, तो शिक्षक दिखाई देगा - बुद्ध जागृत एक वाई 26 9 0 सोम 23 जुलाई लेसन (37) लेसन सोम अगस्त 1 2007
Kindada Sutta क्या एक देने वाला
[एक देव:]
ताकत देने वाला क्या है? सौंदर्य का दाता क्या है? क्या एक दाता, आसानी से एक दाता? क्या एक दाता, दृष्टि का दाता? और सब कुछ देने वाला कौन है? पूछे जाने पर, कृपया मुझे यह समझाएं।
[बुद्ध:]
भोजन का दाता शक्ति का दाता है। कपड़ों का एक दाता, सौंदर्य का दाता। एक वाहन का एक दाता, आसानी से एक दाता। दीपक का एक दाता, दृष्टि का दाता। और वह जो निवास देता है, वह सब है जो सब कुछ देने वाला है। लेकिन वह जो धम्म सिखाता है एक दाता है मौत रहित
विश्लेषणात्मक अंतर्दृष्टि नेट के रेक्टर के रूप में - नि: शुल्क ऑनलाइन Tipiṭaka अनुसंधान और अभ्यास विश्वविद्यालय और 112 क्लासिकल भाषाओं में http://sarvajan.ambedkar.org के माध्यम से संबंधित अच्छे समाचार
Analytic Insight Net - FREE Online Tipiṭaka Research and … sarvajan.ambedkar.org Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related NEWS through http://sarvajan.ambedkar.org in
सभी समाजों को टिपितका को प्रचारित करने का प्रयास करने के लिए उन्हें अपने शोध और फैलोशिप के लिए सबक लेकर अंतिम लक्ष्य के रूप में अनंत आनंद प्राप्त करने में सक्षम बनाया गया। उन्हें 7 डी / 3 डी लेजर होलोग्राम और सर्करामा सिनेमा सह ध्यान हॉल सहित नवीनतम विजुअल प्रारूप में शिक्षाएं प्रस्तुत करें। 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ, ವಿದ್ಯಾರ್ಥಿ ಸಿದ್ಧವಾದಾಗ, ಶಿಕ್ಷಕನು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತಾನೆ - ಬುದ್ಧ ಅವೇಕನ್ಡ್ ಒನ್ ವೈ
2690 ಸೋಮವಾರ 23 ಜುಲೈ ಲೆಸನ್ (37) ಲೆಸನ್ ಮಾನ್ ಆಗಸ್ಟ್ 1 2007
ಕಿಂಡದ ಸುಟ್ಟ ಏನು ನೀಡುವವನು
[ಎ ದೇವಾ:]
ಶಕ್ತಿಯನ್ನು ಕೊಡುವವರು ಏನು ನೀಡುತ್ತಾರೆ? ಸೌಂದರ್ಯದ ಕೊಡುಗೆಯನ್ನು ಕೊಡುವವರು ಯಾರು? ಸುಲಭವಾಗಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ? ದೃಷ್ಟಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ? ಮತ್ತು ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಯಾರು? ಕೇಳಲಾಗುತ್ತಿದೆ, ದಯವಿಟ್ಟು ಇದನ್ನು ನನಗೆ ವಿವರಿಸಿ.
[ಬುದ್ಧ:]
ಆಹಾರವನ್ನು ನೀಡುವವರು ಶಕ್ತಿ ನೀಡುವವರು. ಸೌಂದರ್ಯವನ್ನು ಕೊಡುವ ಬಟ್ಟೆ ನೀಡುವವನು. ವಾಹನವನ್ನು ನೀಡುವವರು, ಸುಲಭವಾಗಿ ನೀಡುವವರು. ದೀಪ ನೀಡುವವನು, ದೃಷ್ಟಿ ನೀಡುವವನು. ಮತ್ತು ನಿವಾಸವನ್ನು ಕೊಡುವವನು, ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಒಬ್ಬನೇ. ಆದರೆ ಧರ್ಮವನ್ನು ಕಲಿಸುವವನು ನೀಡುವವನು ದಿ ಡೆತ್ಲೆಸ್.
ವಿಶ್ಲೇಷಣಾತ್ಮಕ ಒಳನೋಟ ನಿವ್ವಳ - ಉಚಿತ ಆನ್ಲೈನ್ ಟಿಪಿತಾಖಾ ಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಾಕ್ಟೀಸ್ ವಿಶ್ವವಿದ್ಯಾಲಯ ಮತ್ತು ಸಂಬಂಧಿತ ಒಳ್ಳೆಯ ಸುದ್ದಿಗಳು http://sarvajan.ambedkar.org ಮೂಲಕ 112 ಕ್ಲಾಸ್ಷಲ್ ಭಾಷೆಗಳಲ್ಲಿ
ತಮ್ಮ ಸಂಶೋಧನೆ ಮತ್ತು ಫೆಲೋಶಿಪ್ಗಾಗಿ ಪಾಠಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳುವ ಮೂಲಕ ಅಂತಿಮ ಗುರಿಯಂತೆ ಎಟರ್ನಲ್ ಬ್ಲಿಸ್ ಅನ್ನು ಸಾಧಿಸಲು ಅವುಗಳನ್ನು ಸಕ್ರಿಯಗೊಳಿಸಲು ಟಿಪಿಟಾಕವನ್ನು ಎಲ್ಲ ಸಮಾಜಗಳಿಗೆ ಪ್ರಚಾರ ಮಾಡುವ ಪ್ರಯತ್ನ. 7D / 3D ಲೇಸರ್ ಹೊಲೋಗ್ರಾಮ್ಗಳು ಮತ್ತು ಸರ್ಕಾರ್ಮಾ ಸಿನೆಮಾ ಮೆಡಿಟೇಷನ್ ಹಾಲ್ ಸೇರಿದಂತೆ ಇತ್ತೀಚಿನ ವಿಷುಯಲ್ ಫಾರ್ಮ್ಯಾಟ್ನಲ್ಲಿ ಬೋಧನೆಗಳನ್ನು ಪ್ರಸ್ತುತಪಡಿಸಿ.
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം, വിദ്യാർത്ഥി ഒരുങ്ങിയിരിക്കുമ്പോൾ, അധ്യാപകൻ പ്രത്യക്ഷപ്പെടും - ബുദ്ധ വിദഗ്ദ്ധനായ ഒരു വൈ 2690 മണി 23 Jul LESSON (37) ലെസ് നോൺ ഓഗസ്റ്റ് 1 2007
കിൻഡഡ സുട്ട എന്താണ് ഉപദേശം
[ഒരു ദേവാ
ശക്തി നൽകുന്നവനാണ് എന്താണ്? സൗന്ദര്യം നൽകുന്ന ഒരുദാതാവ് എന്താണ്? എങ്ങിനെയെങ്കിലും അനായാസേന ദർശകനായ ദാനീയേതാവിന്റെ ഉറവിടം? ആരാണ് എല്ലാറ്റിനും പ്രാധാന്യം നൽകുന്നത്? എന്നോട് ഇങ്ങനെ പറയുക.
[ബുദ്ധൻ:]
ഭക്ഷണം കൊടുക്കുന്നയാൾ ശക്തി നൽകുന്നവനാണ്. സൗന്ദര്യം നൽകുന്ന ഒരു ദമ്പതിമാർ. ഒരു വാഹകനായൊരു ഗൈവർ, എളുപ്പമുള്ള ഒരാൾ. ദർശന ദർശകൻ, ദർശന ദർശകൻ. ആർക്കെങ്കിലും അടിമയെ കിട്ടുന്നവനെയും (സ്വന്തം) എല്ലാം നൽകുന്നവനാണ് അവൻ. എന്നാൽ ധർമ്മത്തെ പഠിപ്പിക്കുന്നവൻ ഒരു ദാതാവാണ് മരണമില്ലാത്ത.
റക്റ്റർ ഓഫ് അനലിറ്റിക് ഇൻസൈറ്റ് നെറ്റ് - സൗജന്യ ഓൺലൈൻ ടിപിറ്റാക്കാ റിസർച്ച് ആൻറ് പ്രാക്ടീസ് യൂണിവേഴ്സിറ്റിയും ബന്ധപ്പെട്ട ഗൂഡമായ വാർത്തകളും http://sarvajan.ambedkar.org ൽ 112 ക്ലാസിക്കൽ ഭാഷകളിലായി
Analytic Insight Net - FREE Online Tipiṭaka Research and … sarvajan.ambedkar.org Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related NEWS through http://sarvajan.ambedkar.org in
അവരുടെ ഗവേഷണത്തിനും കൂട്ടായ്മക്കും പാഠങ്ങൾ പഠിച്ചുകൊണ്ട് അന്തിമ ലക്ഷ്യമായി നിത്യ ബാഹുല്യം നേടിയെടുക്കാൻ അവരെ പ്രാപ്തരാക്കുന്നതിന് ടിപിറ്റക്ക പ്രോത്സാഹിപ്പിക്കുന്നതിന് ശ്രമിക്കുന്നു. 7 ഡി / 3 ഡി ലേസർ ഹോളോഗ്രാം, സർക്കറാമ ന്യൂയോണി മെഡിറ്റേഷൻ ഹാൾ എന്നിവയുൾപ്പെടെ പുതിയ വിഷ്വൽ ഫോർമാറ്റിൽ പഠിപ്പിക്കുക. 72) Classical Marathi-क्लासिकल माओरी, जेव्हा विद्यार्थी तयार असेल तेव्हा शिक्षक दिसेल - बुद्ध द जागृत वन वाई
26 9 9 सोम 23 जुलै लेसन (37) वाचन सोम 1 ऑगस्ट 2007
Kindada सुत्ता काय एक देणारा
[देवा:]
शक्ती देणारा देव आहे का? सौख्य देणारा, देणारा आहे काय? एक दाता, जो सोयीचा दाता आहे? दृष्टीक्षेप करणारा, कशाचा दाता आहे? आणि सर्वकाही देणारा कोण आहे? विचारले जाणे, मला हे स्पष्ट करा.
[बुद्ध:]
अन्न मिळवणारे दान हा शक्तीचा दाता आहे. कपडे देणारा, सौंदर्य देणारा एका वाहनाचा दाता, सहजपणे देणारा दिवाचे हवन करणारा, दृष्टीकोन देणारा. आणि जो निवास देतो, सर्वकाही देणारा आहे. पण जो धम्म शिकवतो तो हा एक दाता आहे मरणोत्तर
अॅलेलिटिक इनसाइट नेटचे रेक्टर म्हणून - विनामूल्य ऑनलाइन टिपिका रिसर्च अँड प्रॅक्टिस युनिव्हर्सिटी आणि संबंधित गुड न्यूजच्या माध्यमातून http://svajan.ambedkar.org या 112 क्लासिक भाषांमध्ये
सर्व समाजांना टिपितकाचा प्रचार करण्याचा प्रयत्न करणे जेणेकरून त्यांना अंतिम संशोधन म्हणून चिरंतन आनंद प्राप्त करण्यास मदत होते आणि त्यांनी त्यांच्या संशोधन आणि शिष्यवृत्तीसाठी धडे घेतले आहेत. त्यांना 7D / 3D लेझर होलोग्राम आणि Circarama सिनेमा सह ध्यान हॉलसह नवीनतम व्हिज्युअल स्वरूपात शिकवण्या सादर करा.
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, மாணவர் தயாராக இருக்கும்போது, ஆசிரியர் தோன்றுவார் - விழிப்புணர்வுடன் விழித்தெழுந்த புத்தர்!
2690 Mon 23 ஜூலை லெசன் (37) லெசன் Mon Aug 1 2007
குன்டாடா சுட்டா என்ன ஒரு கொடுப்பவர்
[ஒரு தேவா:]
பலம் கொடுப்பவர் என்ன? அழகுக்கு அழகு சேர்ப்பது என்ன? எளிதில் கொடுப்பவர் என்ன, கொடுப்பவர் யார்? பார்வை அளிப்பவர் என்ன? எல்லாவற்றையும் கொடுப்பவர் யார்? கேட்டால், தயவுசெய்து எனக்கு விளக்கவும்.
[புத்தர்:]
உணவு அளிப்பவர் வலிமை கொடுப்பவர். துணிகளைக் கொடுப்பவர், அழகிய அழகுமிக்கவர். ஒரு வாகனம் கொடுப்பவர், எளிதில் கொடுப்பவர். விளக்கு ஒரு கொடுப்பவர், பார்வை ஒரு கொடுப்பவர். மற்றும் ஒரு குடியிருப்பு கொடுக்கிறது யார், எல்லாவற்றையும் கொடுப்பவர் ஒருவர். ஆனால் தர்மம் கற்பிக்கிறவன் ஒரு கொடுப்பவர் மரணமற்ற.
ரெக்டர் ஆஃப் அனலிட்டிக் இன்சைட் நிக்ட் - இலவச ஆன்லைன் Tipiṭaka ஆராய்ச்சி மற்றும் பயிற்சி பல்கலைக்கழகம் மற்றும் தொடர்புடைய செய்திகள் மூலம் http://sarvajan.ambedkar.org 112 கிளாசிக் மொழிகளில்
பாத்திஸ்ம்பதி ஜலா - அப்தா பரிபந்தி திபீத்தா அன்சாண கே பாரிகா நிக்கிலவிஜஜயாயா கான் னிதிபூடா பவட்டி நிஸ்யா http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyata Bhāāā
நிஜமான பேரின்பத்தை அவர்களின் ஆராய்ச்சி மற்றும் பெல்லோஷிப்பிற்கான பாடங்களை எடுத்து இறுதி இலக்குகளாக அடைய அவர்களுக்கு அனைத்து சமூகங்களுக்கும் Tipitaka பிரச்சாரம் செய்ய முயற்சி. 7D / 3D லேசர் ஹாலோகிராம் மற்றும் சர்கரமா சினிமா கம்யூனிட்டி தியானம் ஹால் உள்ளிட்ட புதிய விஷுவல் ஃபார்மாட்டிற்கான போதனைகளை அவர்களுக்கு வழங்கவும்.
100) Classical Telugu- క్లాసికల్ తెలుగు, విద్యార్థి సిద్ధంగా ఉన్నప్పుడు, గురువు కనిపిస్తుంది - బుద్ధుడు జాగృతం ఒక వ 2690 Mon 23 Jul LESSON (37) లెసన్ Mon Aug 1 2007
కండ్డా సూటా ఏమి ఇచ్చేవాడు
[ఒక డెవా:]
బలం ఇచ్చేవాడు ఏమి ఇస్తాడు? సౌందర్య గ్రహీత ఏది? ఏది ఇచ్చేవాడు, సౌలభ్యం ఇచ్చేవాడు? దానికి బట్వాడా ఇచ్చేవాటిని ఇచ్చేవా? మరియు ప్రతి ఒక్కరికి ఎవరు ఇచ్చేవాడు? అడిగినప్పుడు, దయచేసి నాకు ఇది వివరించండి.
[ది బుద్ధ:]
ఆహారం ఇచ్చేవాడు బలం ఇచ్చేవాడు. బట్టలు ఇచ్చేవాడు, అందాన్ని ఇచ్చేవాడు. వాహనం ఇచ్చేవాడు, సులభంగా అందించేవాడు. దీపమును ఇచ్చేవాడు, దానికి దర్శకుడు. మరియు ఒక నివాసం ఇస్తుంది ఎవరు, ప్రతి ఒక్కరికి ఇచ్చేవాడు. కానీ ధర్మ బోధించేవాడు ఇచ్చేవాడు మరణం.
రెక్టార్ ఆఫ్ ఇన్ఫర్మేటివ్ ఇన్సైట్ నెట్ - ఉచిత ఆన్లైన్ టిపిటాచా రీసెర్చ్ అండ్ ప్రాక్టీస్ యూనివర్శిటీ మరియు సంబంధిత న్యూస్ ద్వారా http://sarvajan.ambedkar.org లో 112 CLASSICAL LANGUAGES
పాతిసంభిదా జాలా-అబ్ద్దా పరపతితి టిపిఠాచాకు ఆంశానా ca పరిసయ నిఖిలివిజజయ ca ñātibhūta పవట్టి నిసాయ http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāāā
వారి పరిశోధన మరియు ఫెలోషిప్ కోసం పాఠాలు తీసుకొని ఫైనల్ గోల్ గా ఎటర్నల్ బ్లిస్ను సాధించడానికి వారికి అన్ని సంఘాలకు టిపిటాకాను ప్రచారం చేయడానికి ప్రయత్నిస్తున్నారు. వాటిని 7D / 3D లేజర్ హోలోగ్రామ్స్ మరియు సర్రారామా సినిమా కం ధ్యానం హాల్ సహా తాజా విజువల్ ఫార్మాట్ లో బోధనలు అందించండి.
104) کلاسیکی اردو- کلاسیکی اردو جب طالب علم تیار ہو، تو استاد ظاہر ہو جائے گا - بدھ کی بیدار ایک والا
2690 من 23 جولائی سبق (37) سبق सोम اگست 2007
Kindada Sutta کیا کا مالک ہے
[ایک دیوا:]
طاقت کا مالک کیا ہے؟ کس کے مالک، خوبصورتی کا ایک مددگار؟ کس کا ایک مددگار، آسانی کا ایک مددگار؟ نقطہ نظر کا کیا خیال ہے؟ اور جو ہر چیز کا مالک ہے پوچھا جا رہا ہے، براہ کرم اس سے میری وضاحت کرو.
[بدھ:]
خوراک کا ایک گروہ طاقتور ہے. کپڑے کا ایک مالک، خوبصورتی کا ایک مالک. ایک گاڑی کا ایک آسان، آسانی کا مددگار. چراغ کا ایک گروہ، بصیرت کا مالک. اور جو رہائش گاہ دیتا ہے، وہی ہے جو ہر چیز کا مالک ہے. لیکن وہ جو ڈھما سکھاتا ہے ایک مددگار ہے مردہ
ریسرچک انوائٹ نیٹ کے رییکٹر کے طور پر - مفت آن لائن ٹپتاٹکا ریسرچ اینڈ پریکٹس یونیورسٹی اور متعلقہ اچھی خبریں 112 کلاسیکی زبانوں میں http://sarvajan.ambedkar.org کے ذریعے
ٹیوٹکا کو تمام معاشرے پر تبلیغ کرنے کی کوشش کی جا رہی ہے تاکہ انہیں انفرادی بلس کو اپنے ریسرچ اور فیلوشپ کے لۓ سبق لینے کے لۓ حتمی مقصد حاصل ہو. انہیں 7 ڈی / 3D لیزر ہولوگرام اور سرکارما سنیما کے ساتھ مراقبہ ہال سمیت تازہ ترین بصری شکل میں تعلیمات پیش کرتے ہیں.
08) Classical Afrikaans– Klassieke Afrikaans Wanneer die student gereed is, sal die onderwyser verskyn - Boeddha die Ontwaakte Een met Bewustheid 2690 Ma 23 Jul LES (37) LES Ma 1 Aug 2007
Kindada Sutta ‘N Lewer van Wat
[’N deva:]
‘N Geweraar van wat is ‘n gewer van krag? ‘N Geld van wat, ‘n skenker van skoonheid? ‘N Geweraar van wat, ‘n gewer van die gemak? ‘N Geld van wat, ‘n visioengewer? En wie is ‘n gewer van alles? Word gevra, verduidelik dit asseblief vir my.
[Die Boeddha:]
‘N Gegee van voedsel is ‘n gewer van krag. ‘N Geld van klere, ‘n skenker van skoonheid. ‘N Geld van ‘n voertuig, ‘n gemagtigde. ‘N Gegee van ‘n lamp, ‘n visioengewer. En die een wat ‘n koshuis gee, is die een wat ‘n gewer van alles is. Maar die een wat die Dhamma leer is ‘n gewer van die doodlose
As Rektor van Analitiese Insig Net - GRATIS Online Tipiṭaka Navorsing en Praktyk Universiteit en verwante GOEIE NUUS via http://sarvajan.ambedkar.org in 112 KLASSIESE TALE
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā van Parikaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
Poging om Tipitaka aan alle samelewings te versprei om hulle in staat te stel om Ewige Bliss as Finale Doel te bereik deur lesse te neem vir hul Navorsing en Genootskap. Gee hulle die leerstellings in die nuutste Visuele Formaat, insluitend 7D / 3D Laser Holograms en Circarama Cinema cum Meditasie Hall.
09) Classical Albanian-Shqiptare klasike, Kur studenti është gati, mësuesi do të shfaqet - Buda i Zgjuari me Ndërgjegjësim 2690 Mon 23 korrik MËSIMI (37) MËSIMI Mon 1 Gusht 2007
Kindada Sutta Një dhënës i çfarë
[Një deva:]
Një dhurues i asaj që është dhënës i forcës? Një dhurues i asaj, një dhurues i bukurisë? Një dhënës i asaj, një dhurues i lehtësisë? Një dhurues i asaj, një dhurues i vizionit? Dhe kush është dhënësi i gjithçkaje? Duke u pyetur, ju lutem shpjegoni këtë për mua.
[Buda:]
Një dhurues i ushqimit është një dhënës i fuqisë. Një dhurues i rrobave, një dhurues i bukurisë. Një dhurues i një automjeti, një dhënës i lehtësisë. Një dhurues i një llambë, një dhurues i vizionit. Dhe ai që jep një vendbanim, është ai që është dhënësi i gjithçkaje. Por ai që mëson Dhamma është dhënës i pa vdekur.
Si Rektor i Analitike Insight Net - FALAS Online Tipiṭaka Hulumtimi dhe Praktika Universiteti dhe të lidhura LAJME të mira nëpërmjet http://sarvajan.ambedkar.org në 112 GJUHËT KLASIKE
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Parikaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
Përpjekja për të përhapur Tipitakën në të gjitha shoqëritë për t’u mundësuar atyre që të arrijnë Bekimin e Përjetshëm si Qëllim Final duke marrë mësime për Hulumtimin dhe Bursën e tyre. Prezantoni ato mësimet në formatin e fundit Visual, duke përfshirë Hologramet Laser 7D / 3D dhe Circarama Cinema cum Meditation Hall.
عندما يكون الطالب جاهزًا ، سيظهر المعلم - Buddha the Awakened One with Awareness 2690 الاثنين 23 يوليو الدرس (37) LESSON Mon Aug 1 2007
كندة سوتا المعطي من ما
[A deva:]
مانح ما هو مانع القوة؟ مانح ما ، مانع الجمال؟ مانح ما ، مانح السهولة؟ مانح ما ، مانح الرؤية؟ ومن هو المعطي من كل شيء؟ يجري سؤالك ، يرجى توضيح هذا لي.
[بوذا:]
إن مانح الطعام هو مانع القوة. مانع من الملابس ، مانع الجمال. مانح للسيارة ، مانح السهولة. مانع لمصباح ، مانح الرؤية. والشخص الذي يعطي الإقامة ، هو الذي يعطيه كل شيء. لكن الشخص الذي يعلم Dhamma هو مانع بلا دنس.
كما عميد من البصيرة التحليلية الصافية - مجانا على الانترنت Tipiṭaka البحوث والممارسة الجامعة والأخبار الجيدة ذات الصلة من خلال http://sarvajan.ambedkar.org في 112 لغة الكلاسيكية
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
لتأمل.محاولة نشر Tipitaka لجميع المجتمعات لتمكينهم من تحقيق الخالدة الخالدة كهدف نهائي من خلال أخذ دروس لبحثهم والزمالة. قدم لهم التعاليم في أحدث صيغة مرئية بما في ذلك الهولوغرام 7D / 3D ليزر وقاعة Circarama Cinema cum التأمل.
12) Classical Armenian-դասական հայերեն, Երբ ուսանողը պատրաստ է, ուսուցիչը կհայտնվի `Բուդդա Awakened One- ի իրազեկությամբ
2690 Հոկ 23 ՀՈԴ ԴԱՍԸ (37) ԴԱՍԱԽՈՍ Մոն 1 Օգոստոս 2007 թ
Kindada Sutta Ինչն է տալիս
[A deva:]
Ինչ է տալիս զորավորը: Ինչ է տալիս, թե ինչ է տալիս գեղեցկությունը: Ինչն է տալիս, թեթեւացնելը: Ինչ է տալիս, ինչ տեսողություն է տալիս: Իսկ ով է ամեն ինչի տերը: Խնդրում եմ, խնդրեմ, ինձ դա բացատրեք:
[Բուդդա.]
Սննդամթերքի մատակարարողը ուժի փոխանցողն է: Հագուստի նվիրատու, գեղեցկություն հաղորդող: Ավտոմեքենայի տեր անձնավորություն, հարմարավետություն հաղորդող: Լամպի հաղորդող, տեսիլք հաղորդող: Եվ ով բնակություն է հաստատում, այն է, ով ամեն ինչի հերոսն է: Բայց նա, ով ուսուցանում է Դհամմա ը անիմաստ:
Որպես Analitik Insight Net- ի ռեկտոր - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS միջոցով http://sarvajan.ambedkar.org 112 CLASSICAL LANGUAGES
Թիփիթաքան քարոզելու բոլոր հասարակություններին, որպեսզի նրանք հնարավորություն ունենան Հավերժական երանության հասնել որպես վերջնական նպատակ, դասեր քաղելով իրենց հետազոտությունների եւ կրթաթոշակների համար: Ներկայացրեք նրանց վերջին վիզուալ ձեւաչափով ուսուցումները, ներառյալ 7D / 3D լազերային հոլոգրամները եւ Circarama կինոնկարը, Մեդիտացիայի սրահում:
13) Classical Azerbaijani- Klassik Azərbaycan, Şagird hazır olduqda, müəllim görünəcək - Budda Awakened One Awareness ilə 2690 Çərşənbə 23 İyul DERS (37) LESSON Mon 1 Avqust 2007
Kindada Sutta Nə verəndir
[A deva:]
Qüvvət verən nədir? Gözəlliyi verən nədir? Nə verən, asanlıq verən bir kimdir? Vizyonu verən nədir? Və hər şeyin verən kimdir? Xahiş olunur, mənə bunu izah edin.
[Buddha:]
Yemək verən bir qüvvədir. Paltarın verən, gözəlliyi verən. Vasitə verən, asanlıqla verən bir vasitədir. Bir çıraq verən, görmə verən. İkisi də verən, hər şeyin verən kimidir. Amma Dhammanı öyrədən kimdir bir verəndir Ölümsüzdür.
Analitik Insight Net rektoru kimi - PULSUZ Onlayn Tipiṭaka Tədqiqat və Təcrübə Universiteti və http://sarvajan.ambedkar.org vasitəsilə Xeyirli Xəbərlər 112 CLASSICAL LANGUAGES
Tipitakanı Tədqiqat və Təqaüd üçün dərslər alaraq Müqəddəs Blazeyi Müqəddəs Niyyət olaraq qazanmalarına imkan verən bütün cəmiyyətlərə yayılmağa çalışdı. Onlara 7D / 3D Lazer Hologramları və Circarama Kino ilə Meditation Hall daxil olmaqla ən son Görsel Formada təlimləri təqdim edin.
14) Classical Basque- Euskal klasikoa, Ikaslea prest dagoenean, irakaslea agertuko da - Awakened One Buddha Sentsibilizazioa
2690 Martxoa 23, uztailak (37) AURREKARIAK, 2007ko abuztuaren 1a
Kindada Sutta Zer da emaile bat?
[A deva:]
Zertan datza indarra? Zer da emaile, edertasunaren giver bat? Zer da emaile bat, erraztasunaren emaile bat? Zer da, ikusmenaren emaile bat? Eta nor da denetarik dena? Galdetuz gero, mesedez azaldu hau.
[Buda:]
Elikagaien gurtza indarra ematen dio. Arropa emaile, edertasunaren giver bat. Ibilgailu baten emaile, erraztasuna ematen dio. Lanpara baten damea, ikusmenaren emaztea. Eta egoitza ematen duenak, dena dena ematen duen bakarra da. Baina Dhamma irakasten duenari Diver bat da Deathless.
Ikerketa Analitikoaren Sarearen Errektore gisa - FREE Online Tipiṭaka Ikerketa eta Praktiken Unibertsitatea eta BEREZITASUNAK GAKOAK lotu bidez: http://sarvajan.ambedkar.org 112 hizkuntzen KLASIKOA
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
Tipitaka hedatzen saiatzen ari dira gizarte guztientzat, betiereko zoriontasuna lortzeko azken helburua lortzeko, Ikasketak beren Ikerketarako eta Laguntzara eramateko. Aurkeztu irakaspenak azken formatu bisualean, 7D / 3D Laser Hologramak eta Circarama Cinema meditation Hall barne.
15) Classical Belarusian-Класічная беларуская, Калі вучань гатовы, настаўнік з’явіцца - Буда абуджэння з усведамленнем
2690 пн 23 Ліпень УРОК (37) УРОК пн 1 жніўня 2007
Kindada Sutta Падавец Што
[Дэв:]
Падавец што з’яўляецца падаўцаў сілы? Падавец што, якая дае прыгажосць? Падавец што, якая дае лёгкасць? Падавец што, які дае бачанне? А хто з’яўляецца падаўцаў за ўсё? На пытанне, калі ласка, растлумачце мне.
[Буда:]
Падавец ежы якая дае сілы. Якая дае адзенне, якая дае прыгажосць. Які дае аўтамабіль, якая дае лёгкасць. Якая дае лямпа, які дае гледжання. І той, хто дае від на жыхарства, гэта той, хто з’яўляецца падаўцаў за ўсё. Але той, хто вучыць Дхарма з’яўляецца падаўцаў Несмяротны.
Як рэктар аналітычнага Insight Net - бясплатная онлайн Tipitaka даследаванняў і універсітэта практыкі і звязаных з імі ДОБРЫЯ НАВІНЫ праз http://sarvajan.ambedkar.org ў 112 класічных моў
Спроба распаўсюдзіць Tipitaka ўсіх грамадстваў, каб яны маглі дасягнуць Вечнага Асалоды, як канчатковая мэта, беручы ўрокі для сваіх даследаванняў і стыпендый. Падарыце ім вучэнне ў апошняй візуальным фармаце, уключаючы 7D / 3D лазерных галаграм і Circarama кіно дыплом медитационный зала.
16) Classical Bengali-ক্লাসিক্যাল বাংলা, শিক্ষার্থী প্রস্তুত হলে, শিক্ষক আবির্ভূত হবে - বুদ্ধের আকাঙ্ক্ষিত এক ওয়াই
17) Classical Bosnian-Klasični bosanski, Kada je student spreman, pojaviće se nastavnik - Buda Buđeni sa svesnošću
Daje davaoca snage? Daješ li šta, davalac lepote? Daješ li nešto, davanjem lagodnosti? Daješ li šta, davalac vizije? A ko je davao sve? Da me pitate, molim vas objasnite to meni.
[Buda:]
Davaoc hrane je davaoc snage. Djevojčica odjeće, davalac lepote. Davaoc vozila, davalac lagodnosti. Davaik lampe, davalac vizije. A onaj ko daje prebivalište, je onaj ko je davao sve. Ali onaj koji predaje Dhammu je davalac Bez smrti.
Kao rektor Analytic Insight Net - BESPLATNI Online Tipiṭaka Istraživački i praktični univerzitet i povezani DOBRA VIJESTI preko http://sarvajan.ambedkar.org u 112 KLASIČKIH JEZIKA
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjalaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
Pokušavajući propagirati Tipitaka svim društvima kako bi im omogućili da postignu Večni Blis kao konačni cilj uzimajući lekcije za svoje istraživanje i stipendiju. Predstavite ih u najnovijem Vizuelnom formatu, uključujući 7D / 3D laserske hologramove i Hall meditaciju Circarama Cinema cum.
18) Classical Bulgarian- Класически българск, Когато студентът е готов, учителят ще се появи - Буда пробуденият с осведоменост 2690 Понеделник 23 Юли УРОК (37) УРОК Пон 1 август 2007 г.
Kindada Sutta Дарител на какво
[A deva:]
Дарител на това, което дава сила? Дарител на това, дарител на красота? Дарител на това, даващ лекота? Дарител на това, виденик на видението? И кой е дарител на всичко? Ако ви помоля, моля, обяснете ми това.
[Буда:]
Доставчикът на храна е даряващ сила. Дарител на дрехи, даряващ красота. Дарител на превозно средство, даряващ лекота. Дарител на лампа, даряващ зрение. И този, който дава жилище, е този, който е дарител на всичко. Но този, който учи Дамма е дарител на Безсмъртието.
Като ректор на аналитичното проучване Net - FREE Online Tipiṭaka Research and Practice University и свързаните с него ДОБЪР НОВИНИ чрез http://sarvajan.ambedkar.org в 112 КЛАСИЧЕСКИ ЕЗИЦИ
Патаисамхида Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca nātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Сетахагантхаята Бхаса
Опитвайки се да популяризира Типитака пред всички общества, за да им даде възможност да постигнат вечно блаженство като крайна цел, като взимат уроци за своето изследване и стипендия. Представете ги с уроците в най-новите Визуални формати, включително 7D / 3D лазерни холограми и Circarama Cinema cum Meditation Hall.
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Publication date 2001/00/00 Topics Guide To Tipitaka, Sayagyi U Ko Lay, Selangor Buddhist Vipassana Meditation Society, LANGUAGE. LINGUISTICS. LITERATURE Publisher Selangor Buddhist Vipassana Meditation Society , Selangor , Malaysia Collection universallibrary Contributor SNL, Vetapalem Language English Call number 29042 Digitalpublicationdate 2005/01/20 Identifier guidetotipitaka029042mbp Identifier-ark ark:/13960/t2j679j79 Pagelayout FirstPageLeft Pages 175 Scanner DLI SVDLT MS 046 Scanningcenter SV Digital Library Tirupati plus-circle Add Review comment Reviews
The nucleus of the present book is a medieval compendium of Buddhist philosophy entitled the Abhidhammattha Sangaha.
This work is ascribed to Acariya Anuruddha, a Buddhist savant about
whom so little is known that even his country of origin and the exact
century in which he lived remain in question. Nevertheless, despite the
personal obscurity that surrounds the author, his little manual has
become one of the most important and influential textbooks of Theravada
Buddhism. In nine short chapters occupying about fifty pages in print,
the author provides a masterly summary of that abstruse body of Buddhist
doctrine called the Abhidhamma. Such is his skill in capturing the
essentials of that system, and in arranging them in a format suitable
for easy comprehension, that his work has become the standard primer for
Abhidhamma studies throughout the Theravada Buddhist countries of South
and Southeast Asia. In these countries, particularly in Burma where the
study of Abhidhamma is pursued most assiduously, the Abhidhammattha Sangaha is regarded as the indispensable key to unlock this great treasure-store of Buddhist wisdom.
The Abhidhamma
At the heart of the Abhidhamma philosophy is the Abhidhamma Pitaka,
one of the divisions of the Pali canon recognized by Theravada Buddhism
as the authoritative recension of the Buddha’s teachings. This canon was
compiled at the three great Buddhist councils held in India in the
early centuries following the Buddha’s demise: the first, at Rajagaha,
convened three months after the Buddha’s Parinibbana by five hundred
senior monks under the leadership of the Elder Mahakassapa; the second,
at Vesali, a hundred years later; and the third, at Pataliputta, two
hundred years later. The canon that emerged from these councils,
preserved in the Middle Indian language now called Pali, is known as the
Tipitaka, the three “baskets” or collections of the teachings. The
first collection, the Vinaya Pitaka, is the book of discipline,
containing the rules of conduct for the bhikkhus and bhikkhunis — the
monks and nuns — and the regulations governing the Sangha, the monastic
order. The Sutta Pitaka, the second collection, brings together the
Buddha’s discourses spoken by him on various occasions during his active
ministry of forty-five years. And the third collection is the
Abhidhamma Pitaka, the “basket” of the Buddha’s “higher” or “special”
doctrine.
This third great division of the Pali canon bears a distinctly
different character from the other two divisions. Whereas the Suttas and
Vinaya serve an obvious practical purpose, namely, to proclaim a
clear-cut message of deliverance and to lay down a method of personal
training, the Abhidhamma Pitaka presents the appearance of an abstract
and highly technical systemization of the doctrine. The collection
consists of seven books: the Dhammasangani, the Vibhanga, the Dhatukatha, the Puggalapaññatti, the Kathavatthu, the Yamaka, and the Patthana.
Unlike the Suttas, these are not records of discourses and discussions
occurring in real-life settings; they are, rather, full-blown treatises
in which the principles of the doctrine have been methodically
organized, minutely defined, and meticulously tabulated and classified.
Though they were no doubt originally composed and transmitted orally and
only written down later, with the rest of the canon in the first
century B.C., they exhibit the qualities of structured thought and
rigorous consistency more typical of written documents.
In the Theravada tradition the Abhidhamma Pitaka is held in the
highest esteem, revered as the crown jewel of the Buddhist scriptures.
As examples of this high regard, in Sri Lanka King Kassapa V (tenth
century A.C.) had the whole Abhidhamma Pitaka inscribed on gold plates
and the first book set in gems, while another king, Vijayabahu (eleventh
century) used to study the Dhammasangani each morning before
taking up his royal duties and composed a translation of it into
Sinhala. On a cursory reading, however, this veneration given to the
Abhidhamma seems difficult to understand. The texts appear to be merely a
scholastic exercise in manipulating sets of doctrinal terms, ponderous
and tediously repetitive.
The reason the Abhidhamma Pitaka is so deeply revered only becomes
clear as a result of thorough study and profound reflection, undertaken
in the conviction that these ancient books have something significant to
communicate. When one approaches the Abhidhamma treatises in such a
spirit and gains some insight into their wide implications and organic
unity, one will find that they are attempting nothing less than to
articulate a comprehensive vision of the totality of experienced
reality, a vision marked by extensiveness of range, systematic
completeness, and analytical precision. From the standpoint of Theravada
orthodoxy the system that they expound is not a figment of speculative
thought, not a mosaic put together out of metaphysical hypotheses, but a
disclosure of the true nature of existence as apprehended by a mind
that has penetrated the totality of things both in depth and in the
finest detail. Because it bears this character, the Theravada tradition
regards the Abhidhamma as the most perfect expression possible of the
Buddha’s unimpeded omniscient knowledge (sabbaññuta-ñana). It is
his statement of the way things appear to the mind of a Fully
Enlightened One, ordered in accordance with the two poles of his
teaching: suffering and the cessation of suffering.
The system that the Abhidhamma Pitaka articulates is simultaneously a
philosophy, a psychology, and an ethics, all integrated into the
framework of a program for liberation. The Abhidhamma may be described
as a philosophy because it proposes an ontology, a perspective on the
nature of the real. This perspective has been designated the “dhamma
theory” (dhammavada). Briefly, the dhamma theory maintains that ultimate reality consists of a multiplicity of elementary constituents called dhammas.
The dhammas are not noumena hidden behind phenomena, not “things in
themselves” as opposed to “mere appearances,” but the fundamental
components of actuality. The dhammas fall into two broad classes: the
unconditioned dhamma, which is solely Nibbana, and the conditioned
dhammas, which are the momentary mental and material phenomena that
constitute the process of experience. The familiar world of substantial
objects and enduring persons is, according to the dhamma theory, a
conceptual construct fashioned by the mind out of the raw data provided
by the dhammas. The entities of our everyday frame of reference possess
merely a consensual reality derivative upon the foundational stratum of
the dhammas. It is the dhammas alone that possess ultimate reality:
determinate existence “from their own side” (sarupato) independent of the mind’s conceptual processing of the data.
Such a conception of the nature of the real seems to be already
implicit in the Sutta Pitaka, particularly in the Buddha’s disquisitions
on the aggregates, sense bases, elements, dependent arising, etc., but
it remains there tacitly in the background as the underpinning to the
more pragmatically formulated teachings of the Suttas. Even in the
Abhidhamma Pitaka itself the dhamma theory is not yet expressed as an
explicit philosophical tenet; this comes only later, in the
Commentaries. Nevertheless, though as yet implicit, the theory still
comes into focus in its role as the regulating principle behind the
Abhidhamma’s more evident task, the project of systemization.
This project starts from the premise that to attain the wisdom that
knows things “as they really are,” a sharp wedge must be driven between
those types of entities that possess ontological ultimacy, that is, the
dhammas, and those types of entities that exist only as conceptual
constructs but are mistakenly grasped as ultimately real. Proceeding
from this distinction, the Abhidhamma posits a fixed number of dhammas
as the building blocks of actuality, most of which are drawn from the
Suttas. It then sets out to define all the doctrinal terms used in the
Suttas in ways that reveal their identity with the ontological ultimates
recognized by the system. On the basis of these definitions, it
exhaustively classifies the dhammas into a net of pre-determined
categories and modes of relatedness which highlight their place within
the system’s structure. And since the system is held to be a true
reflection of actuality, this means that the classification pinpoints
the place of each dhamma within the overall structure of actuality.
The Abhidhamma’s attempt to comprehend the nature of reality,
contrary to that of classical science in the West, does not proceed from
the standpoint of a neutral observer looking outwards towards the
external world. The primary concern of the Abhidhamma is to understand
the nature of experience, and thus the reality on which it focuses is
conscious reality, the world as given in experience, comprising both
knowledge and the known in the widest sense. For this reason the
philosophical enterprise of the Abhidhamma shades off into a
phenomenological psychology. To facilitate the understanding of
experienced reality, the Abhidhamma embarks upon an elaborate analysis
of the mind as it presents itself to introspective meditation. It
classifies consciousness into a variety of types, specifies the factors
and functions of each type, correlates them with their objects and
physiological bases, and shows how the different types of consciousness
link up with each other and with material phenomena to constitute the
ongoing process of experience.
This analysis of mind is not motivated by theoretical curiosity but
by the overriding practical aim of the Buddha’s teaching, the attainment
of deliverance from suffering. Since the Buddha traces suffering to our
tainted attitudes — a mental orientation rooted in greed, hatred, and
delusion — the Abhidhamma’s phenomenological psychology also takes on
the character of a psychological ethics, understanding the term “ethics”
not in the narrow sense of a code of morality but as a complete guide
to noble living and mental purification. Accordingly we find that the
Abhidhamma distinguishes states of mind principally on the basis of
ethical criteria: the wholesome and the unwholesome, the beautiful
factors and the defilements. Its schematization of consciousness follows
a hierarchical plan that corresponds to the successive stages of purity
to which the Buddhist disciple attains by practice of the Buddha’s
path. This plan traces the refinement of the mind through the
progression of meditative absorptions, the fine-material-sphere and
immaterial-sphere jhanas, then through the stages of insight and the
wisdom of the supramundane paths and fruits. Finally, it shows the whole
scale of ethical development to culminate in the perfection of purity
attained with the mind’s irreversible emancipation from all defilements.
All three dimensions of the Abhidhamma — the philosophical, the
psychological, and the ethical — derive their final justification from
the cornerstone of the Buddha’s teaching, the program of liberation
announced by the Four Noble Truths. The ontological survey of dhammas
stems from the Buddha’s injunction that the noble truth of suffering,
identified with the world of conditioned phenomena as a whole, must be
fully understood (pariññeyya). The prominence of mental
defilements and requisites of enlightenment in its schemes of
categories, indicative of its psychological and ethical concerns,
connects the Abhidhamma to the second and fourth noble truths, the
origin of suffering and the way leading to its end. And the entire
taxonomy of dhammas elaborated by the system reaches its consummation in
the “unconditioned element” (asankhata dhatu), which is Nibbana, the third noble truth, that of the cessation of suffering.
The Twofold Method
The great Buddhist commentator, Acariya Buddhaghosa, explains the
word “Abhidhamma” as meaning “that which exceeds and is distinguished
from the Dhamma” (dhammatireka-dhammavisesa), the prefix abhi having the sense of preponderance and distinction, and dhamma here signifying the teaching of the Sutta Pitaka.[1]
When the Abhidhamma is said to surpass the teaching of the Suttas, this
is not intended to suggest that the Suttanta teaching is defective in
any degree or that the Abhidhamma proclaims some new revelation of
esoteric doctrine unknown to the Suttas. Both the Suttas and the
Abhidhamma are grounded upon the Buddha’s unique doctrine of the Four
Noble Truths, and all the principles essential to the attainment of
enlightenment are already expounded in the Sutta Pitaka. The difference
between the two in no way concerns fundamentals but is, rather, partly a
matter of scope and partly a matter of method.
As to scope, the Abhidhamma offers a thoroughness and completeness of
treatment that cannot be found in the Sutta Pitaka. Acariya Buddhaghosa
explains that in the Suttas such doctrinal categories as the five
aggregates, the twelve sense bases, the eighteen elements, and so forth,
are classified only partly, while in the Abhidhamma Pitaka they are
classified fully according to different schemes of classification, some
common to the Suttas, others unique to the Abhidhamma.[2] Thus the Abhidhamma has a scope and an intricacy of detail that set it apart from the Sutta Pitaka.
The other major area of difference concerns method. The discourses
contained in the Sutta Pitaka were expounded by the Buddha under diverse
circumstances to listeners with very different capacities for
comprehension. They are primarily pedagogical in intent, set forth in
the way that will be most effective in guiding the listener in the
practice of the teaching and in arriving at a penetration of its truth.
To achieve this end the Buddha freely employs the didactic means
required to make the doctrine intelligible to his listeners. He uses
simile and metaphor; he exhorts, advises, and inspires; he sizes up the
inclinations and aptitudes of his audience and adjusts the presentation
of the teaching so that it will awaken a positive response. For this
reason the Suttanta method of teaching is described as pariyaya-dhammadesana, the figurative or embellished discourse on the Dhamma.
In contrast to the Suttas, the Abhidhamma Pitaka is intended to
divulge as starkly and directly as possible the totalistic system that
underlies the Suttanta expositions and upon which the individual
discourses draw. The Abhidhamma takes no account of the personal
inclinations and cognitive capacities of the listeners; it makes no
concessions to particular pragmatic requirements. It reveals the
architectonics of actuality in an abstract, formalistic manner utterly
devoid of literary embellishments and pedagogical expedients. Thus the
Abhidhamma method is described as the nippariyaya-dhammadesana, the literal or unembellished discourse on the Dhamma.
This difference in technique between the two methods also influences
their respective terminologies. In the Suttas the Buddha regularly makes
use of conventional language (voharavacana) and accepts conventional truth (sammutisacca),
truth expressed in terms of entities that do not possess ontological
ultimacy but can still be legitimately referred to them. Thus in the
Suttas the Buddha speaks of “I” and “you,” of “man” and “woman,” of
living beings, persons, and even self as though they were concrete
realities. The Abhidhamma method of exposition, however, rigorously
restricts itself to terms that are valid from the standpoint of ultimate
truth (paramatthasacca): dhammas, their characteristics, their
functions, and their relations. Thus in the Abhidhamma all such
conceptual entities provisionally accepted in the Suttas for purposes of
meaningful communication are resolved into their ontological ultimates,
into bare mental and material phenomena that are impermanent,
conditioned, and dependently arisen, empty of any abiding self or
substance.
But a qualification is necessary. When a distinction is drawn between
the two methods, this should be understood to be based on what is most
characteristic of each Pitaka and should not be interpreted as an
absolute dichotomy. To some degree the two methods overlap and
interpenetrate. Thus in the Sutta Pitaka we find discourses that employ
the strictly philosophical terminology of aggregates, sense bases,
elements, etc., and thus come within the bounds of the Abhidhamma
method. Again, within the Abhidhamma Pitaka we find sections, even a
whole book (the Puggalapaññatti), that depart from the rigorous
manner of expression and employ conventional terminology, thus coming
within the range of the Suttanta method.
Distinctive Features of the Abhidhamma
Apart from its strict adherence to the philosophical method of
exposition, the Abhidhamma makes a number of other noteworthy
contributions integral to its task of systemization. One is the
employment, in the main books of the Abhidhamma Pitaka, of a matika
— a matrix or schedule of categories — as the blueprint for the entire
edifice. This matrix, which comes at the very beginning of the Dhammasangani
as a preface to the Abhidhamma Pitaka proper, consists of 122 modes of
classification special to the Abhidhamma method. Of these, twenty-two
are triads (tika), sets of three terms into which the fundamental dhammas are to be distributed; the remaining hundred are dyads (duka), sets of two terms used as a basis for classification.[3]
The matrix serves as a kind of grid for sorting out the complex
manifold of experience in accordance with principles determined by the
purposes of the Dhamma. For example, the triads include such sets as
states that are wholesome, unwholesome, indeterminate; states associated
with pleasant feeling, painful feeling, neutral feeling; states that
are kamma results, productive of kamma results, neither; and so forth.
The dyads include such sets as states that are roots, not roots; states
concomitant with roots, not so concomitant; states that are conditioned,
unconditioned; states that are mundane, supramundane; and so forth. By
means of its selection of categories, the matrix embraces the totality
of phenomena, illuminating it from a variety of angles philosophical,
psychological, and ethical in nature.
A second distinguishing feature of the Abhidhamma is the dissection
of the apparently continuous stream of consciousness into a succession
of discrete evanescent cognitive events called cittas, each a
complex unity involving consciousness itself, as the basic awareness of
an object, and a constellation of mental factors (cetasika)
exercising more specialized tasks in the act of cognition. Such a view
of consciousness, at least in outline, can readily be derived from the
Sutta Pitaka’s analysis of experience into the five aggregates, among
which the four mental aggregates are always inseparably conjoined, but
the conception remains there merely suggestive. In the Abhidhamma Pitaka
the suggestion is not simply picked up, but is expanded into an
extraordinarily detailed and coherent picture of the functioning of
consciousness both in its microscopic immediacy and in its extended
continuity from life to life.
A third contribution arises from the urge to establish order among
the welter of technical terms making up the currency of Buddhist
discourse. In defining each of the dhammas, the Abhidhamma texts collate
long lists of synonyms drawn mostly from the Suttas. This method of
definition shows how a single dhamma may enter under different names
into different sets of categories. For example, among the defilements,
the mental factor of greed (lobha) may be found as the taint of
sensual desire, the taint of (attachment to) existence, the bodily knot
of covetousness, clinging to sensual pleasures, the hindrance of sensual
desire, etc.; among the requisites of enlightenment, the mental factor
of wisdom (pañña) may be found as the faculty and power of
wisdom, the enlightenment factor of investigation of states, the path
factor of right view, etc. In establishing these correspondences, the
Abhidhamma helps to exhibit the interconnections between doctrinal terms
that might not be apparent from the Suttas themselves. In the process
it also provides a precision-made tool for interpreting the Buddha’s
discourses.
The Abhidhamma conception of consciousness further results in a new
primary scheme for classifying the ultimate constituents of existence, a
scheme which eventually, in the later Abhidhamma literature, takes
precedence over the schemes inherited from the Suttas such as the
aggregates, sense bases, and elements. In the Abhidhamma Pitaka the
latter categories still loom large, but the view of mind as consisting
of momentary concurrences of consciousness and its concomitants leads to
a fourfold method of classification more congenial to the system. This
is the division of actuality into the four ultimate realities (paramattha): consciousness, mental factors, material phenomena, and Nibbana (citta,cetasika,rupa,nibbana), the first three comprising conditioned reality and the last the unconditioned element.
The last novel feature of the Abhidhamma method to be noted here — contributed by the final book of the Pitaka, the Patthana
— is a set of twenty-four conditional relations laid down for the
purpose of showing how the ultimate realities are welded into orderly
processes. This scheme of conditions supplies the necessary complement
to the analytical approach that dominates the earlier books of the
Abhidhamma. The method of analysis proceeds by dissecting apparent
wholes into their component parts, thereby exposing their voidness of
any indivisible core that might qualify as self or substance. The
synthetic method plots the conditional relations of the bare phenomena
obtained by analysis to show that they are not isolated self-contained
units but nodes in a vast multi-layered web of inter-related,
inter-dependent events. Taken in conjunction, the analytical method of
the earlier treatises of the Abhidhamma Pitaka and the synthetic method
of the Patthana establish the essential unity of the twin philosophical principles of Buddhism, non-self or egolessness (anatta) and dependent arising or conditionality (paticca samuppada).
Thus the foundation of the Abhidhamma methodology remains in perfect
harmony with the insights that lie at the heart of the entire Dhamma.
The Origins of the Abhidhamma
Although modern critical scholarship attempts to explain the formation of the Abhidhamma by a gradual evolutionary process,[4] Theravada orthodoxy assigns its genesis to the Buddha himself. According to the Great Commentary (maha-atthakatha)
quoted by Acariya Buddhaghosa, “What is known as Abhidhamma is not the
province nor the sphere of a disciple; it is the province, the sphere of
the Buddhas.”[5]
The commentarial tradition holds, moreover, that it was not merely the
spirit of the Abhidhamma, but the letter as well, that was already
realized and expounded by the Buddha during his lifetime.
The Atthasalini relates that in the fourth week after the
Enlightenment, while the Blessed One was still dwelling in the vicinity
of the Bodhi Tree, he sat in a jewel house (ratanaghara) in the
northwest direction. This jewel house was not literally a house made of
precious stones, but was the place where he contemplated the seven books
of the Abhidhamma Pitaka. He contemplated their contents in turn,
beginning with the Dhammasangani, but while investigating the first six books his body did not emit rays. However, upon coming to the Patthana,
when “he began to contemplate the twenty-four universal conditional
relations of root, object, and so on, his omniscience certainly found
its opportunity therein. For as the great fish Timiratipingala finds
room only in the great ocean 84,000 yojanas in depth, so his omniscience
truly finds room only in the Great Book. Rays of six colors — indigo,
golden, red, white, tawny, and dazzling — issued from the Teacher’s
body, as he was contemplating the subtle and abstruse Dhamma by his
omniscience which had found such opportunity.”[6]
Theravada orthodoxy thus maintains that the Abhidhamma Pitaka is
authentic Word of the Buddha, in this respect differing from an early
rival school, the Sarvastivadins. This school also had an Abhidhamma
Pitaka consisting of seven books, considerably different in detail from
the Theravada treatises. According to the Sarvastivadins, the books of
the Abhidhamma Pitaka were composed by Buddhist disciples, several being
attributed to authors who appeared generations after the Buddha. The
Theravada school, however, holds that the Blessed One himself expounded
the books of the Abhidhamma, except for the detailed refutation of
deviant views in the Kathavatthu, which was the work of the Elder Moggaliputta Tissa during the reign of Emperor Asoka.
The Pali Commentaries, apparently drawing upon an old oral tradition,
maintain that the Buddha expounded the Abhidhamma, not in the human
world to his human disciples, but to the assembly of devas or gods in
the Tavatimsa heaven. According to this tradition, just prior to his
seventh annual rains retreat the Blessed One ascended to the Tavatimsa
heaven and there, seated on the Pandukambala stone at the foot of the
Paricchattaka tree, for the three months of the rains he taught the
Abhidhamma to the devas who had assembled from the ten thousand
world-systems. He made the chief recipient of the teaching his mother,
Mahamaya-devi, who had been reborn as a deva. The reason the Buddha
taught the Abhidhamma in the deva world rather than in the human realm,
it is said, is because in order to give a complete picture of the
Abhidhamma it has to be expounded from the beginning to the end to the
same audience in a single session. Since the full exposition of the
Abhidhamma requires three months, only devas and Brahmas could receive
it in unbroken continuity, for they alone are capable of remaining in
one posture for such a length of time.
However, each day, to sustain his body, the Buddha would descend to
the human world to go on almsround in the northern region of Uttarakuru.
After collecting almsfood he went to the shore of Anotatta Lake to
partake of his meal. The Elder Sariputta, the General of the Dhamma,
would meet the Buddha there and receive a synopsis of the teaching given
that day in the deva world: “Then to him the Teacher gave the method,
saying, ‘Sariputta, so much doctrine has been shown.’ Thus the giving of
the method was to the chief disciple, who was endowed with analytical
knowledge, as though the Buddha stood on the edge of the shore and
pointed out the ocean with his open hand. To the Elder also the doctrine
taught by the Blessed One in hundreds and thousands of methods became
very clear.”[7]
Having learned the Dhamma taught him by the Blessed One, Sariputta in
turn taught it to his own circle of 500 pupils, and thus the textual
recension of the Abhidhamma Pitaka was established. To the Venerable
Sariputta is ascribed the textual order of the Abhidhamma treatises as
well as the numerical series in the Patthana. Perhaps we should see in these admissions of the Atthasalini
an implicit acknowledgement that while the philosophical vision of the
Abhidhamma and its basic architecture originate from the Buddha, the
actual working out of the details, and perhaps even the prototypes of
the texts themselves, are to be ascribed to the illustrious Chief
Disciple and his entourage of students. In other early Buddhist schools,
too, the Abhidhamma is closely connected with the Venerable Sariputta,
who in some traditions is regarded as the literal author of Abhidhamma
treatises.[8]
The Seven Books
A brief outline of the contents of the seven canonical Abhidhamma
books will provide some insight into the plethora of textual material to
be condensed and summarized by the Abhidhammattha Sangaha. The first book, the Dhammasangani,
is the fountainhead of the entire system. The title may be translated
“Enumeration of Phenomena,” and the work does in fact undertake to
compile an exhaustive catalog of the ultimate constituents of existence.
Opening with the matika, the schedule of categories which
serves as the framework for the whole Abhidhamma, the text proper is
divided into four chapters. The first, “States of Consciousness,” takes
up about half of the book and unfolds as an analysis of the first triad
in the matika, that of the wholesome, the unwholesome, and the
indeterminate. To supply that analysis, the text enumerates 121 types of
consciousness classified by way of their ethical quality.[9]
Each type of consciousness is in turn dissected into its concomitant
mental factors, which are individually defined in full. The second
chapter, “On Matter,” continues the inquiry into the ethically
indeterminate by enumerating and classifying the different types of
material phenomena. The third chapter, called “The Summary,” offers
concise explanations of all the terms in the Abhidhamma matrix and the
Suttanta matrix as well. Finally, a concluding “Synopsis” provides a
more condensed explanation of the Abhidhamma matrix but omits the
Suttanta matrix.
The Vibhanga, the “Book of Analysis,” consists of eighteen
chapters, each a self-contained dissertation, dealing in turn with the
following: aggregates, sense bases, elements, truths, faculties,
dependent arising, foundations of mindfulness, supreme efforts, means to
accomplishment, factors of enlightenment, the eightfold path, jhanas,
illimitables, training rules, analytical knowledges, kinds of knowledge,
minor points (a numerical inventory of defilements), and “the heart of
the doctrine” (dhammahadaya), a psycho-cosmic topography of the Buddhist universe. Most of the chapters in the Vibhanga,
though not all, involve three sub-sections: an analysis according to
the methodology of the Suttas; an analysis according to the methodology
of the Abhidhamma proper; and an interrogation section, which applies
the categories of the matrix to the subject under investigation.
The Dhatukatha, the “Discourse on Elements,” is written
entirely in catechism form. It discusses all phenomena with reference to
the three schemata of aggregates, sense bases, and elements, seeking to
determine whether, and to what extent, they are included or not
included in them, and whether they are associated with them or
dissociated from them.
The Puggalapaññatti, “Concepts of Individuals,” is the one
book of the Abhidhamma Pitaka that is more akin to the method of the
Suttas than to the Abhidhamma proper. The work begins with a general
enumeration of types of concepts, and this suggests that it was
originally intended as a supplement to the other books in order to take
account of the conceptual realities excluded by the strict application
of the Abhidhamma method. The bulk of the work provides formal
definitions of different types of individuals. It has ten chapters: the
first deals with single types of individuals; the second with pairs; the
third with groups of three, etc.
The Kathavatthu, “Points of Controversy,” is a polemical
treatise ascribed to the Elder Moggaliputta Tissa. He is said to have
compiled it during the time of Emperor Asoka, 218 years after the
Buddha’s Parinibbana, in order to refute the heterodox opinions of the
Buddhist schools outside the Theravadin fold. The Commentaries defend
its inclusion in the Canon by holding that the Buddha himself,
foreseeing the errors that would arise, laid down the outline of
rebuttal, which Moggaliputta Tissa merely filled in according to the
Master’s intention.
The Yamaka, the “Book of Pairs,” has the purpose of resolving
ambiguities and defining the precise usage of technical terms. It is so
called owing to its method of treatment, which throughout employs the
dual grouping of a question and its converse formulation. For instance,
the first pair of questions in the first chapter runs thus: “Are all
wholesome phenomena wholesome roots? And are all wholesome roots
wholesome phenomena?” The book contains ten chapters: roots, aggregates,
sense bases, elements, truths, formations, latent dispositions,
consciousness, phenomena, and faculties.
The Patthana, the “Book of Conditional Relations,” is probably
the most important work of the Abhidhamma Pitaka and thus is
traditionally designated the “Great Treatise” (mahapakarana).
Gigantic in extent as well as in substance, the book comprises five
volumes totalling 2500 pages in the Burmese-script Sixth Council
edition. The purpose of the Patthana is to apply its scheme of
twenty-four conditional relations to all the phenomena incorporated in
the Abhidhamma matrix. The main body of the work has four great
divisions: origination according to the positive method, according to
the negative method, according to the positive-negative method, and
according to the negative-positive method. Each of these in turn has six
sub-divisions: origination of triads, of dyads, of dyads and triads
combined, of triads and dyads combined, of triads and triads combined,
and of dyads and dyads combined. Within this pattern of twenty-four
sections, the twenty-four modes of conditionality are applied in due
order to all the phenomena of existence in all their conceivable
permutations. Despite its dry and tabular format, even from a “profane”
humanistic viewpoint the Patthana can easily qualify as one of
the truly monumental products of the human mind, astounding in its
breadth of vision, its rigorous consistency, and its painstaking
attention to detail. To Theravada orthodoxy, it is the most eloquent
testimony to the Buddha’s unimpeded knowledge of omniscience.
The Commentaries
The books of the Abhidhamma Pitaka have inspired a voluminous mass of
exegetical literature composed in order to fill out, by way of
explanation and exemplification, the scaffoldings erected by the
canonical texts. The most important works of this class are the
authorized commentaries of Acariya Buddhaghosa. These are three in
number: the Atthasalini, “The Expositor,” the commentary to the Dhammasangani; the Sammohavinodani, “The Dispeller of Delusion,” the commentary to the Vibhanga; and the Pañcappakarana Atthakatha, the combined commentary to the other five treatises. To this same stratum of literature also belongs the Visuddhimagga,
“The Path of Purification,” also composed by Buddhaghosa. Although this
last work is primarily an encyclopedic guide to meditation, its
chapters on “the soil of understanding” (XIV-XVII) lay out the theory to
be mastered prior to developing insight and thus constitute in effect a
compact dissertation on Abhidhamma. Each of the commentaries in turn
has its subcommentary (mulatika), by an elder of Sri Lanka named Acariya Ananda, and these in turn each have a sub-subcommentary (anutika), by Ananda’s pupil Dhammapala (who is to be distinguished from the great Acariya Dhammapala, author of the tikas to Buddhaghosa’s works).
When the authorship of the Commentaries is ascribed to Acariya
Buddhaghosa, it should not be supposed that they are in any way original
compositions, or even original attempts to interpret traditional
material. They are, rather, carefully edited versions of the vast body
of accumulated exegetical material that Buddhaghosa found at the
Mahavihara in Anuradhapura. This material must have preceded the great
commentator by centuries, representing the collective efforts of
generations of erudite Buddhist teachers to elucidate the meaning of the
canonical Abhidhamma. While it is tempting to try to discern evidence
of historical development in the Commentaries over and beyond the ideas
embedded in the Abhidhamma Pitaka, it is risky to push this line too
far, for a great deal of the canonical Abhidhamma seems to require the
Commentaries to contribute the unifying context in which the individual
elements hang together as parts of a systematic whole and without which
they lose important dimensions of meaning. It is thus not unreasonable
to assume that a substantial portion of the commentarial apparatus
originated in close proximity to the canonical Abhidhamma and was
transmitted concurrently with the latter, though lacking the stamp of
finality it was open to modification and amplification in a way that the
canonical texts were not.
Bearing this in mind, we might briefly note a few of the Abhidhammic
conceptions that are characteristic of the Commentaries but either
unknown or recessive in the Abhidhamma Pitaka itself. One is the
detailed account of the cognitive process (cittavithi). While
this conception seems to be tacitly recognized in the canonical books,
it now comes to be drawn out for use as an explanatory tool in its own
right. The functions of the cittas, the different types of consciousness, are specified, and in time the cittas themselves come to be designated by way of their functions. The term khana, “moment,” replaces the canonical samaya,
“occasion,” as the basic unit for delimiting the occurrence of events,
and the duration of a material phenomenon is determined to be seventeen
moments of mental phenomena. The division of a moment into three
sub-moments — arising, presence, and dissolution — also seems to be new
to the Commentaries.[10] The organization of material phenomena into groups (kalapa),
though implied by the distinction between the primary elements of
matter and derived matter, is first spelled out in the Commentaries, as
is the specification of the heart-base (hadayavatthu) as the material basis for mind element and mind-consciousness element.
The Commentaries introduce many (though not all) of the categories
for classifying kamma, and work out the detailed correlations between
kamma and its results. They also close off the total number of mental
factors (cetasika). The phrase in the Dhammasangani, “or
whatever other (unmentioned) conditionally arisen immaterial phenomena
there are on that occasion,” apparently envisages an open-ended universe
of mental factors, which the Commentaries delimit by specifying the
“or-whatever states” (yevapanaka dhamma). Again, the Commentaries
consummate the dhamma theory by supplying the formal definition of
dhammas as “things which bear their own intrinsic nature” (attano sabhavam dharenti ti dhamma).
The task of defining specific dhammas is finally rounded off by the
extensive employment of the fourfold defining device of characteristic,
function, manifestation, and proximate cause, a device derived from a
pair of old exegetical texts, the Petakopadesa and the Nettipakarana.
The Abhidhammattha Sangaha
As the Abhidhamma system, already massive in its canonical version,
grew in volume and complexity, it must have become increasingly unwieldy
for purposes of study and comprehension. Thus at a certain stage in the
evolution of Theravada Buddhist thought the need must have become felt
for concise summaries of the Abhidhamma as a whole in order to provide
the novice student of the subject with a clear picture of its main
outlines — faithfully and thoroughly, yet without an unmanageable mass
of detail.
To meet this need there began to appear, perhaps as early as the
fifth century and continuing well through the twelfth, short manuals or
compendia of the Abhidhamma. In Burma these are called let-than or “little-finger manuals,” of which there are nine:
Abhidhammattha Sangaha, by Acariya Anuruddha;
Namarupa-pariccheda, by the same;
Paramattha-vinicchaya, by the same (?);
Abhidhammavatara, by Acariya Buddhadatta (a senior contemporary of Buddhaghosa);
Ruparupa-vibhaga, by the same;
Sacca-sankhepa, by Bhadanta Dhammapala (probably Sri Lankan; different from the great subcommentator);
Moha-vicchedani, by Bhadanta Kassapa (South Indian or Sri Lankan);
Khema-pakarana, by Bhadanta Khema (Sri Lankan);
Namacara-dipaka, by Bhadanta Saddhamma Jotipala (Burman).
Among these, the work that has dominated Abhidhamma studies from
about the twelfth century to the present day is the first mentioned, the Abhidhammattha Sangaha, “The Compendium of Things contained in
the Abhidhamma.” Its popularity may be accounted for by its remarkable
balance between concision and comprehensiveness. Within its short scope
all the essentials of the Abhidhamma are briefly and carefully
summarized. Although the book’s manner of treatment is extremely terse
even to the point of obscurity when read alone, when studied under a
qualified teacher or with the aid of an explanatory guide, it leads the
student confidently through the winding maze of the system to a clear
perception of its entire structure. For this reason throughout the
Theravada Buddhist world the Abhidhammattha Sangaha is always
used as the first textbook in Abhidhamma studies. In Buddhist
monasteries, especially in Burma, novices and young bhikkhus are
required to learn the Sangaha by heart before they are permitted to study the books of the Abhidhamma Pitaka and its Commentaries.
Detailed information about the author of the manual, Acariya
Anuruddha, is virtually non-existent. He is regarded as the author of
two other manuals, cited above, and it is believed in Buddhist countries
that he wrote altogether nine compendia, of which only these three have
survived. The Paramattha-vinicchaya is written in an elegant
style of Pali and attains a high standard of literary excellence.
According to the colophon, its author was born in Kaveri in the state of
Kañcipura (Conjeevaram) in South India. Acariya Buddhadatta and Acariya
Buddhaghosa are also said to have resided in the same area, and the
subcommentator Acariya Dhammapala was probably a native of the region.
There is evidence that for several centuries Kañcipura had been an
important center of Theravada Buddhism from which learned bhikkhus went
to Sri Lanka for further study.
It is not known exactly when Acariya Anuruddha lived and wrote his
manuals. An old monastic tradition regards him as having been a fellow
student of Acariya Buddhadatta under the same teacher, which would place
him in the fifth century. According to this tradition, the two elders
wrote their respective books, the Abhidhammattha Sangaha and the Abhidhammavatara,
as gifts of gratitude to their teacher, who remarked: “Buddhadatta has
filled a room with all kinds of treasure and locked the door, while
Anuruddha has also filled a room with treasure but left the door open.”[11]
Modern scholars, however, do not endorse this tradition, maintaining on
the basis of the style and content of Anuruddha’s work that he could
not have lived earlier than the eighth century, more probably between
the tenth and early twelfth centuries.[12]
In the colophon to the Abhidhammattha Sangaha Acariya
Anuruddha states that he wrote the manual at the Mulasoma Monastery,
which all exegetical traditions place in Sri Lanka. There are several
ways to reconcile this fact with the concluding stanzas of the Paramattha-vinicchaya,
which state that he was born in Kañcipura. One hypothesis is that he
was of South Indian descent but came to Sri Lanka, where he wrote the Sangaha.
Another, advanced by G.P. Malalasekera, holds that he was a native of
Sri Lanka who spent time at Kañcipura (which, however, passes over his
statement that he was born in Kañcipura). Still a third
hypothesis, proposed by Ven. A.P. Buddhadatta Mahathera, asserts that
there were two different monks named Anuruddha, one in Sri Lanka who was
the author of the Abhidhammattha Sangaha, another in Kañcipura who wrote the Paramattha-vinicchaya.[13]
Commentaries on the Sangaha
Owing to its extreme concision, the Abhidhammattha Sangaha
cannot be easily understood without explanation. Therefore to elucidate
its terse and pithy synopsis of the Abhidhamma philosophy, a great
number of tikas or commentaries have been written upon it. In
fact, this work has probably stimulated more commentaries than any other
Pali text, written not only in the Pali language but also in Burmese,
Sinhala, Thai, etc. Since the fifteenth century Burma has been the
international center of Abhidhamma studies, and therefore we find many
commentaries written on it by Burmese scholars both in Pali and in
Burmese. Commentaries on the Sangaha in Pali alone number nineteen, of which the following are the most important:
Abhidhammatthasangaha-Tika, also known as the Porana-Tika, “the Old Commentary.” This is a very small tika written in Sri Lanka in the twelfth century by an elder named Acariya Navavimalabuddhi.
Abhidhammatthavibhavini-Tika, or in brief, the Vibhavini, written by Acariya Sumangalasami, pupil of the eminent Sri Lankan elder Sariputta Mahasami, also in the twelfth century. This tika quickly superceded the Old Commentary and is generally considered the most profound and reliable exegetical work on the Sangaha. In Burma this work is known as tika-gyaw,
“the Famous Commentary.” The author is greatly respected for his
erudition and mastery of the Abhidhamma. He relies heavily on older
authorities such as the Abhidhamma-Anutika and the Visuddhimagga-Mahatika (also known as the Paramatthamanjusa). Although Ledi Sayadaw (see below) criticized the Vibhavini extensively in his own commentary on the Sangaha,
its popularity has not diminished but indeed has even increased, and
several Burmese scholars have risen to defend it against Ledi Sayadaw’s
criticisms.
Sankhepa-vannana, written in the sixteenth century by
Bhadanta Saddhamma Jotipala, also known as Chapada Mahathera, a Burmese
monk who visited Sri Lanka during the reign of Parakramabahu VI of Kotte
(fifteenth century).[14]
Paramatthadipani-Tika, “The Elucidation of the Ultimate
Meaning,” by Ledi Sayadaw. Ledi Sayadaw of Burma (1846-1923) was one of
the greatest scholar-monks and meditation masters of the Theravada
tradition in recent times. He was the author of over seventy manuals on
different aspects of Theravada Buddhism, including philosophy, ethics,
meditation practice, and Pali grammar. His tika created a sensation in the field of Abhidhamma studies because he pointed out 325 places in the esteemed Vibhavini-tika
where he alleged that errors and misinterpretations had occurred,
though his criticisms also set off a reaction in defense of the older
work.
Ankura-Tika, by Vimala Sayadaw. This tika was written fifteen years after the publication of the Paramatthadipani and supports the commonly accepted opinions of the Vibhavini against Ledi Sayadaw’s criticisms.
Navanita-Tika, by the Indian scholar Dhammananda Kosambi, published originally in devanagari
script in 1933. The title of this work means literally “The Butter
Commentary,” and it is so called probably because it explains the Sangaha in a smooth and simple manner, avoiding philosophical controversy.
Outline of the Sangaha
The Abhidhammattha Sangaha contains nine chapters. It opens by
enumerating the four ultimate realities — consciousness, mental
factors, matter, and Nibbana. The detailed analysis of these is the
project set for its first six chapters. Chapter I is the Compendium of
Consciousness, which defines and classifies the 89 and 121 cittas or types of consciousness. In scope this first chapter covers the same territory as the States of Consciousness chapter of the Dhammasangani, but it differs in approach. The canonical work begins with an analysis of the first triad in the matika,
and therefore initially classifies consciousness on the basis of the
three ethical qualities of wholesome, unwholesome, and indeterminate;
then within those categories it subdivides consciousness on the basis of
plane into the categories of sense sphere, fine-material sphere,
immaterial sphere, and supramundane. The Sangaha, on the other hand, not being bound to the matika, first divides consciousness on the basis of plane, and then subdivides it on the basis of ethical quality.
The second chapter, the Compendium of Mental Factors, first enumerates the fifty-two cetasikas
or concomitants of consciousness, divided into four classes:
universals, occasionals, unwholesome factors, and beautiful factors.
Thereafter the factors are investigated by two complimentary methods:
first, the method of association (sampayoganaya), which takes the
mental factors as the unit of inquiry and elicits the types of
consciousness with which they are individually associated; and second,
the method of inclusion or combination (sangahanaya), which takes
the types of consciousness as the unit of inquiry and elicits the
mental factors that enter into the constitution of each. This chapter
again draws principally upon the first chapter of the Dhammasangani.
The third chapter, entitled Compendium of the Miscellaneous,
classifies the types of consciousness along with their factors with
respect to six categories: root (hetu), feeling (vedana), function (kicca), door (dvara), object (arammana), and base (vatthu).
The first three chapters are concerned principally with the structure
of consciousness, both internally and in relation to external
variables. In contrast, the next two chapters deal with the dynamics of
consciousness, that is, with its modes of occurrence. According to the
Abhidhamma, consciousness occurs in two distinct but intertwining modes —
as active process and as passive flow. Chapter IV explores the nature
of the “cognitive process,” Chapter V the passive “process-freed” flow,
which it prefaces with a survey of the traditional Buddhist cosmology.
The exposition here is largely based upon the Abhidhamma Commentaries.
Chapter VI, Compendium of Matter, turns from the mental realm to the
material world. Based primarily on the second chapter of the Dhammasangani,
it enumerates the types of material phenomena, classifies them in
various ways, and explains their modes of origination. It also
introduces the commentarial notion of material groups, which it treats
in detail, and describes the occurrence of material processes in the
different realms of existence. This chapter concludes with a short
section on the fourth ultimate reality, Nibbana, the only unconditioned
element in the system.
With the sixth chapter, Acariya Anuruddha has completed his
analytical exposition of the four ultimate realities, but there remain
several important subjects which must be explained to give a complete
picture of the Abhidhamma. These are taken up in the last three
chapters. Chapter VII, the Compendium of Categories, arranges the
ultimate realities into a variety of categorical schemes that fall under
four broad headings: a compendium of defilements; a compendium of mixed
categories, which include items of different ethical qualities; a
compendium of the requisites of enlightenment; and a compendium of the
whole, an all-inclusive survey of the Abhidhamma ontology. This chapter
leans heavily upon the Vibhanga, and to some extent upon the Dhammasangani.
Chapter VIII, the Compendium of Conditionality, is introduced to
include the Abhidhamma teaching on the inter-relatedness of physical and
mental phenomena, thereby complementing the analytical treatment of the
ultimate realities with a synthetical treatment laying bare their
functional correlations. The exposition summarily presents two
alternative approaches to conditionality found in the Pali canon. One is
the method of dependent arising, prominent in the Suttas and analyzed
from both Suttanta and Abhidhamma angles in the Vibhanga (VI). This method examines conditionality in terms of the cause-and-result pattern that maintains bondage to samsara, the cycle of birth and death. The other is the method of the Patthana, with its twenty-four conditional relations. This chapter concludes with a brief account of concepts (paññatti), thereby drawing in the Puggalapaññatti, at least by implication.
The ninth and final chapter of the Sangaha is concerned, not
with theory, but with practice. This is the Compendium of Meditation
Subjects. This chapter functions as a kind of summary of the Visuddhimagga.
It concisely surveys all the methods of meditation exhaustively
explained in the latter work, and it sets forth condensed accounts of
the stages of progress in both systems of meditation, concentration and
insight. Like the masterwork it summarizes, it concludes with an account
of the four types of enlightened individuals and the attainments of
fruition and cessation. This arrangement of the Abhidhammattha Sangaha
perhaps serves to underscore the ultimate soteriological intent of the
Abhidhamma. All the theoretical analysis of mind and matter finally
converges upon the practice of meditation, and the practice culminates
in the attainment of the supreme goal of Buddhism, the liberation of the
mind by non-clinging.
The Dhammasangani also includes a Suttanta matrix consisting
of forty-two dyads taken from the Suttas. However, this is ancillary to
the Abhidhamma proper, and serves more as an appendix for providing
succinct definitions of key Suttanta terms. Moreover, the definitions
themselves are not framed in terms of Abhidhamma categories and the
Suttanta matrix is not employed in any subsequent books of the
Abhidhamma Pitaka.
See, for example, the following: A.K. Warder, Indian Buddhism, 2nd rev. ed. (Delhi: Motilal Banarsidass, 1980), pp. 218-24; Fumimaro Watanabe, Philosophy and its Development in the Nikayas and Abhidhamma (Delhi: Motilal Banarsidass, 1983), pp. 18-67; and the article “Abhidharma Literature” by Kogen Mizuno in Encyclopaedia of Buddhism, Fasc. 1 (Govt. of Ceylon, 1961).
The first book of the Sarvastivadin Abhidharma, the Sangitiparyaya, is ascribed to Sariputta by Chinese sources (but not by Sanskrit and Tibetan sources), while the second book, the Dharmaskandha,
is ascribed to him by Sanskrit and Tibetan sources (but not by Chinese
sources). The Chinese canon also contains a work entitled the Shariputra Abhidharma-Shastra, the school of which is not known.
These are reduced to the familiar eighty-nine cittas by grouping
together the five cittas into which each path and fruition consciousness
is divided by association with each of the five jhanas.
The Yamaka, in its chapter “Citta-yamaka,” uses the term khana to refer to the subdivision of a moment and also introduces the uppada-khana and bhanga-khana,
the sub-moments of arising and dissolution. However, the threefold
scheme of sub-moments seems to appear first in the Commentaries.
Ven. A. Devananda Adhikarana Nayaka Thero, in Preface to Paramattha-vinicchaya and Paramattha-vibhavini-vyakhya (Colombo: Vidya Sagara Press, 1926), p. iii.
G.P. Malalasekera, The Pali Literature of Ceylon (Colombo: M.D. Gunasena, repr. 1958), pp. 168-70. Malalasekera points out that James Gray, in his edition of Buddhaghosuppatti,
gives a chronological list of saintly and learned men of Southern
India, taken from the Talaing records, and there we find Anuruddha
mentioned after authors who are supposed to have lived later than the
seventh or eighth century. Since Bhadanta Sariputta Mahasami compiled a
Sinhala paraphrase of the Abhidhammattha Sangaha during the reign of Parakrama-Bahu the Great (1164-97), this places Anuruddha earlier than the middle of the twelfth century.
See the article “Anuruddha (5)” in Encyclopaedia of Buddhism, Fasc. 4 (Govt. of Ceylon, 1965). Ven Buddhadatta’s view is also accepted by Warder, Indian Buddhism, pp. 533-34.
This author is commonly confused with another Burmese monk called
Chapada who came to Sri Lanka during the twelfth century and studied
under Bhadanta Sariputta. The case for two Chapadas is cogently argued
by Ven. A.P. Buddhadatta, Corrections of Geiger’s Mahavamsa, Etc. (Ambalangoda: Ananda Book Co., 1957), pp. 198-209.
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Transcribed from the print edition in 1995 under the auspices of the
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the Buddhist Publication Society. Last revised for Access to Insight
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How to cite this document (a suggested
style): “A Comprehensive Manual of Abhidhamma: The Abhidhammattha
Sangaha of Acariya Anuruddha”, general editor Bhikkhu Bodhi, pali text
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course provides a clear and practical introduction to tranquillity and
insight practices originating in the Theravada tradition of Buddhism but
beneficial to all. The course is usually offered in January, April,
June, and September each year. Our next course begins on September 29th
2018. Please join us.
Authentic Texts
All of the documents
on this site take their lead from the Pali Canon; the most
authoritative record and guide to the historical Buddha’s teachings.
They are part of a living spiritual tradition that continues to flourish
after two and a half millennia. These documents provide contextual
background for our meditation practice.
Useful Resources
We
are an independent site promoting a balanced approach to the practice
of meditation. We aim to offer resources to help nurture and sustain a
fulfilling and effective meditation practice.
Authoritative Teachings
In
addition to presenting the core texts of early Buddhism we are
developing an online library featuring some of the finest modern writing
on meditation.
Stay Informed
Our newsletter contains
details of our new courses and items of interest to those meditating in
the vipassana and samatha traditions.
What is vipassana?
In
the Pali language of the early Buddhist texts, vipassana means insight.
It is often used to describe one of the two main categories of Buddhist
meditation (the other being samatha or tranquillity).
What is Theravada Buddhism?
The
southern form of Buddhism now found mainly in Thailand, Sri Lanka, and
Myanmar. It is the oldest living tradition and its core teachings are
based on the word of the Buddha as found in the earliest texts.
Are your courses only for Buddhists?
Definitely
not! Most of our participants are not Buddhist. We always have a wide
range of people of many different faiths (and of no faith) on our
courses. We explain the context in which these particular meditation
practices developed but our aim is to help people to learn to meditate,
in a clear and systematic way, to see if it is useful in their lives -
whatever their existing beliefs.
Dhamma Essay: Supreme Efforts by Ayya Khema
Meditation | Resources | Pali Canon | Training | Parisa Audio | Links | Books | Newsletter | Feedback | Donate to know - to shape - to liberate
An established online course in Mindfulness Meditation as found in the Serenity and Insight traditions of early Buddhism.
Please join us for one of our 10 week courses:
June 2018 (10 week course: June 16th - August 24th) September 2018 (10 week course: September 29th - December 7th) - Registration now available. January 2019 (10 week course) Vipassana
Fellowship’s online meditation courses have been offered since 1997 and
have proven helpful to meditators in many countries around the world.
The main text is based on a tried and tested format and serves as a
practical introduction to samatha (tranquility) and vipassana (insight)
techniques from the Theravada tradition of Buddhism. Intended primarily
for beginners, the 10 week course is also suitable for experienced
meditators who wish to explore different aspects of the tradition. The
emphasis is on building a sustainable and balanced meditation practice
that is compatible with lay life. The course is led by Andrew Quernmore,
a meditation teacher for over 20 years and with a personal meditation
practice of more than 35 years. Andrew trained with teachers in Sri
Lanka and in England and has taught meditation in London colleges and at
retreats in the UK, Europe and Asia. The course is delivered wholly
online in our Course Campus.
Course Outline Frequently Asked Questions Application Form Testimonials Already enrolled? Log-in here Parisa - Our support scheme for previous participants Comments from participants
Participants in our earlier course wrote:
“What
a wonderful experience this has been. The course was so well organized,
easily accessible, affordable, systematic, and comprehensive. I will
always be grateful for this experience in my journey.” L, USA
“I found the course immensely useful, accessible and extremely thought-provoking.” - A, UK
“I
didn’t finish everything, but what I was able to experience was
profound. Thank you so much for the tremendous wealth of thinking and
peace contained within your course.” - N, USA
“I found it very
helpful and well structured. It helped me establish a daily practice
throughout the duration and to learn a lot” - I, Argentina
“When I
applied to join the course, I was struggling in my practice and had
lost heart. I can’t sufficiently express my appreciation and gratitude
for the wonderful resource you offer. The content was immediately
engaging, and was throughout delivered with clarity and thoughtful care.
Perhaps I can best express feedback in terms of how differently things
feel having completed the course. The words that pop up are refreshment,
reinvigorated, revival; joyful reconnection and commitment. Thank you.”
- E, UK
“Before joining this course I was doing meditation but
not with such discipline and without any structure. This course showed
me many beautiful aspects of meditation which I have read before but not
experienced. My sincere thanks to you and all people working for this
online course. This is great help to people who cannot go physically to
Ashrams to attend and practice.” S, India
“I greatly enjoyed it! And found it to be a great introduction to various meditation techniques.” - M, Hong Kong
“I
very much appreciated the structure of the course and the exercises,
which made it easy to integrate them into normal everyday life. Not
being in a retreat but living in normal circumstances while practicing
the exercises has enabled me to more and more notice phenomena arising
in particular situations and I indeed started to learn and observe how
suffering is created in everyday life situations and what suffering
feels like. (A bit like ‘training on the job.’) Also I noticed insights
arising, literally out of nowhere.” - A, Germany
“am very happy
with the offered course, and Andrew’s use of personal perspective really
helped me understand things better. Although I’ve previously used
Vipassana meditation, this course really brought it together for me.” J,
USA
“Meditations of Loving-Kindness, Compassion, Appreciative
Joy, Equanimity etc. will no doubt help to maintain an emotional balance
in the midst of discouraging vicissitudes of life. All in all the
package was complete, precise and well crafted for the development of
mind. Thank you, with your help I began the journey. And hope, will
continue till the end.” J, India
“Truly memorable experience. Am
determined more than ever to continue my practice and perpetual
exploration. Thanks for taking us through this journey.” G, India
“I
enjoyed very much the January meditation course. Although I’ve done a
few of those 10 day courses, this online course taught me new techniques
that I find helpful. I also enjoyed the readings and found Andrew’s
style of writing to be very pleasing to read. He doesn’t shove the text
down one’s throat. Instead, he imparts the information in a way which is
easy to read and leaves the reader feeling at ease - as though this is
really doable if only one approaches it with a relaxed and calm
attitude. Thanks Andrew! I hope we meet someday!” - A, USA
Recent comments:
“This course has been very helpful to me in establishing a daily practice.” - D, USA
“I have learned much and my meditation practice has benefitted greatly…” - C, Australia
“I
would like to thank you for your well structured, informative and
personal course, it helped me for 3 months in a great way and left me
determine to continue meditation practice…” - T, Qatar
“Wonderful
course. Like a guided stroll through a wondrous rainforest. Rough
terrain and stormy weather were dealt with gently but profoundly. Beauty
was to be rejoiced in. Student discussion was fun and educative. Both
my meditation practise and my Buddhism grew exponentially. Thank you
Andrew and all participants.” -S, Australia
“I enjoyed your course. I meditate each morning…” - A, USA
“Thank you very much for the Vipassana course! … I kept up, learned, and benefitted in what feels like a major way.” - M, USA
“Impermanence!
I do not like endings. Thank you so much for offering this meditation
course to the world. I was so happy to find it.” - S, Canada
“Hi,
I have just completed the course. It was fantastic, life altering. Feel
very sad that it is finished. I have now established a daily meditation
practice and will try to find a group in Sydney to further my dhamma
practice. Thank you, it really has been a remarkable experience. I will
join the Parisa and stay in touch with this organization. I have NO
complaints only gratitude. Thank you.” - K, Australia
“As we near
the end of the course I just want to say ‘thank you’ for your work on
it and share some of my thinking and experience at thsi point. Ive found
the different aproaches to meditation interesting and useful and have
appreciated your focus on practicalities. The frequently asked questions
have helped to avoid my inundating you with questions, as many people
have clearly walked the path before asking them! … I am happy that it
is a practical philosophy for living an ethical life, I like the
emphasis on acting skillfully, feel that individual responsibility for
ones actions (rather than relying on redemption) makes sense … Thank
you for a very accessible path! - J, UK
Earlier comments
http://www.vipassana.org/course/app.php The Meditation Course
Application Details
Our
next available course will begin in September 2018 and registration is
now open. To ensure a place, early application is advisable. The course
runs from September 29th - December 7th, 2018.
Subscription Fees For New Course Participants
The
subscription rate for our current course is US $140. This brings 10
weeks’ tuition via Vipassana Fellowship’s Online Course Campus, personal
support for your practice (by e-mail and online discussion) from the
course teacher and includes specially recorded audio guided meditations
and chants.
Please note that anyone in genuine financial
difficulty may contact us before applying to discuss paying by
instalments over a longer term or, when necessary, a reduced
subscription fee.
Homelands Places
Our FREE subscription offer for South Asia
If
you were born and currently live in one of the traditional homelands of
early Theravada Buddhism we are able to offer a limited number of
places on each online course free of charge. This scheme applies to
those native to - and permanently resident in - India, Sri Lanka,
Thailand, Nepal, Burma, Pakistan, Cambodia and Laos. You must also be
able to access the course daily from your home country. Homelands places
are always in high demand and it is advisable to apply as soon as
possible. The special Homelands form for our September course will be
available here on August 29th. Please do not use the standard
application form below for Homelands places.
Subscriptions For Previous Participants
Concessionary rates available to all previous participants
If
you have participated in any of our earlier online courses you are
welcome to join us for the new session at a substantial discount: the
standard version for US $80 including the downloadable audio material.
Note: Our Parisa scheme is an alternative way of subscribing that
provides ongoing support, access to future courses and new monthly
material.
Registration
If you would like to register for
the forthcoming course, you will need to complete our online application
and pay the subscription to secure a place. Once we have received your
form and payment we will normally write to you within 7 days to confirm
your place.
Completion of our application form
We need to
know a little about you if we are to be able to support you during the
course. We’ll ask you for your contact details and also that you tell us
something about your experience and reason for wanting to take the
course. This provides the opportunity, if you wish, to let the course
leader know of any issues that may need to be taken into account during
the 10 weeks we will be together. Payment can be securely made through
Stripe using most Credit or Debit cards.
Please ensure you have
read the Course Description and Frequently Asked Questions. You may also
find it useful to read the Terms and Conditions that govern the use of
this site, our software, and which include our privacy and refund
policies for your protection.
Apply now for our September 2018 ten week course. Click here to use our course.org secure server.
Những gì chúng tôi nghĩ rằng, chúng ta trở thành. Phật
பாரம்பரிய இசைத்தமிழ் செம்மொழி Buddhist Websites தர்ம போதனைகள் (காணொளிகள்)
புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.
in 01) Classical Magahi Magadhi, 02) Classical Chandaso language,
03)Magadhi Prakrit, 04) Classical Hela Basa (Hela Language), 05) Classical Pali,
06) Classical Deva Nagari, 07) Classical Cyrillic 08) Classical Afrikaans– Klassieke Afrikaans 09) Classical Albanian-Shqiptare klasike, 10) Classical Amharic-አንጋፋዊ አማርኛ, 11) Classical Arabic-اللغة العربية الفصحى 12) Classical Armenian-դասական հայերեն, 13) Classical Azerbaijani- Klassik Azərbaycan, 14) Classical Basque- Euskal klasikoa, 15) Classical Belarusian-Класічная беларуская, 16) Classical Bengali-ক্লাসিক্যাল বাংলা, 17) Classical Bosnian-Klasični bosanski, 18) Classical Bulgaria- Класически българск, 19) Classical Catalan-Català clàssic 20) Classical Cebuano-Klase sa Sugbo, 21) Classical Chichewa-Chikale cha Chichewa, 22) Classical Chinese (Simplified)-古典中文（简体）, 23) Classical Chinese (Traditional)-古典中文（繁體）,24) Classical Corsican- Corsa Corsicana, 25) Classical Croatian-Klasična hrvatska, 26) Classical Czech-Klasická čeština,
(33) Kindada SuttaA Giver of What 2690 Mon 23 Jul LESSON (37) LESSON Mon Aug 1 2007 2690 Mon 23 Jul LESSON (37) LESSON Mon Aug 1 2007
Kindada Sutta A Giver of What in 29) Classical English, 16)
Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ
ગુજરાતી,45) Classical Hindi-शास्त्रीय हिंदी,55) Classical Kannada-
ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,72) Classical
Marathi-क्लासिकल माओरी,81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,100) Classical Telugu- క్లాసికల్ తెలుగు, 104) Classical Urdu-کلاسیکی اردو- کلاسیکی اردو
12) Classical Armenian-դասական հայերեն, 13) Classical Azerbaijani- Klassik Azərbaycan, 14)
Classical Basque- Euskal klasikoa,15) Classical Belarusian-Класічная
беларуская,17) Classical Bosnian-Klasični bosanski,18) Classical
Bulgarian- Класически българск,
[A deva:]
A giver of what is a giver of strength? A giver of what, a giver of beauty? A giver of what, a giver of ease? A giver of what, a giver of vision? And who is a giver of everything? Being asked, please explain this to me. [The Buddha:]
A giver of food is a giver of strength. A giver of clothes, a giver of beauty. A giver of a vehicle, a giver of ease. A giver of a lamp, a giver of vision. And the one who gives a residence, is the one who is a giver of everything. But the one who teaches the Dhamma is a giver of the Deathless.
16) Classical Bengali-ক্লাসিক্যাল বাংলা, শিক্ষার্থী প্রস্তুত হলে, শিক্ষক আবির্ভূত হবে - বুদ্ধের আকাঙ্ক্ষিত এক ওয়াই
২690 সনের ২3 জুলাই লেস্টন (37) পাঠান সোম 1 আগস্ট ২007
কিন্ডা সুতার একটি দাতা এর কি
[একটি deva:]
শক্তি সরবরাহকারী কি দাতা? কি একটি সৌন্দর্য, একটি দাতা সৌন্দর্য? কি একটি আতিথেয়তার একটি দাতা, একটি সরবরাহকারী? কি একটি উপহার, একটি দানকারী দাতা? এবং সবকিছু সরবরাহকারী কে? জিজ্ঞাসা করা হচ্ছে, আমার সম্পর্কে এই ব্যাখ্যা করুন।
[বুদ্ধ:]
খাদ্য সরবরাহকারী একটি শক্তি সরবরাহকারী। জামাকাপড়, গার্ল একটি গাড়ির একটি প্রদায়ক, সহজে একটি সরবরাহকারী। একটি প্রদীপ দাতা, দৃষ্টি দানকারী। এবং যারা একটি বাসস্থান দেয়, তিনিই সবকিছুর দান করেন। কিন্তু ধম্মকে শিক্ষা দেয় এমন একজন একটি দাতা এর মৃত্যুহীন
বিশ্লেষণাত্মক
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প্র্যাকটিস ইউনিভার্সিটি এবং সম্পর্কিত 11 টি ক্লাসিক্যাল ল্যাংগুয়েজে
http://sarvajan.ambedkar.org। Analytic Insight Net - FREE Online Tipiṭaka Research and … sarvajan.ambedkar.org Analytic
Insight Net - FREE Online Tipiṭaka Research and Practice University and
related NEWS through http://sarvajan.ambedkar.org in
পঁসাঁঝিদা
জলা-আধাঁ প্যারিফ্যান্ট টিপিকাঠ অনুভানা সা পারাইয়াখা নিখিলভিজাল্য়া
স্রত্হহুৎ পভতী নিসায়য়া http://svajan.ambedkar.org এ 112 টি ধর্মগ্রন্থ
ভাসা
সব সমাজে টিপিতাকা প্রচারের প্রচেষ্টা করে তাদের গবেষণালব্ধ ও
ফেলোশিপের জন্য পাঠের মাধ্যমে চূড়ান্ত লক্ষ্য হিসাবে অনন্ত সুখ অর্জন করতে
সক্ষম করে। 7 ডি / 3 ডি লেজারের হোলিগ্রাম এবং Circarama সিনেমা সহ
মেডিটেশন হল সহ সর্বশেষ ভিজ্যুয়াল ফরম্যাটে তাদের শিক্ষাগুলি উপস্থাপন
করুন। 40) Classical Gujarati-ક્લાસિકલ ગુજરાતી, જ્યારે વિદ્યાર્થી તૈયાર થાય, ત્યારે શિક્ષક દેખાશે - બુદ્ધ એ જાગૃત એક વાઈ
તાકાત આપનાર એટલે શું? સુંદરતા આપનાર, શું આપે છે? શું આપનાર, સરળતા આપનાર? દ્રષ્ટિ આપનાર, શું આપે છે? અને બધું જ આપનાર કોણ છે? પૂછવામાં આવી, મને આ સમજાવો
[બુદ્ધ:]
ખોરાક આપનાર વ્યક્તિ તાકાત આપનાર છે. કપડાં આપનાર, સૌંદર્ય આપનાર. વાહનનો આપનાર, સરળતા આપનાર દીવો આપનાર, દ્રષ્ટિ આપનાર અને જે નિવાસસ્થાન આપે છે, તે બધું જ આપનાર છે. પરંતુ તે જે ધમ્મા શીખવે છે એક આપનાર છે મૃત્યુદંડ.
વિશ્લેષણાત્મક
ઇનસાઇટ નેટના રેકટર તરીકે - મફત ઓનલાઇન ટીપિકાક સંશોધન અને પ્રેક્ટિસ
યુનિવર્સિટી અને 1100 ક્લાસિક ભાષાઓમાં http://sarvajan.ambedkar.org
દ્વારા સંબંધિત સારા સમાચાર.
Analytic Insight Net - FREE Online Tipiṭaka Research and … sarvajan.ambedkar.org Analytic
Insight Net - FREE Online Tipiṭaka Research and Practice University and
related NEWS through http://sarvajan.ambedkar.org in
તમામ સમાજોમાં Tipitaka પ્રચાર કરવાનો પ્રયાસ કરવા માટે તેમને
તેમના સંશોધન અને ફેલોશિપ માટે પાઠ કરીને અંતિમ ગોલ તરીકે શાશ્વત આનંદ
પ્રાપ્ત કરવા માટે સક્રિય કરે છે. તેમને 7 ડી / 3 ડી લેસર હોલોગ્રામ્સ અને
સિરકારામા સિનેમા કમ મેડિટેશન હોલ સહિતના તાજેતરની વિઝ્યુઅલ ફોર્મેટમાં
ઉપદેશો પ્રસ્તુત કરો. 45) Classical Hindi-शास्त्रीय हिंदी, जब छात्र तैयार होता है, तो शिक्षक दिखाई देगा - बुद्ध जागृत एक वाई 26 9 0 सोम 23 जुलाई लेसन (37) लेसन सोम अगस्त 1 2007
Kindada Sutta क्या एक देने वाला
[एक देव:]
ताकत देने वाला क्या है? सौंदर्य का दाता क्या है? क्या एक दाता, आसानी से एक दाता? क्या एक दाता, दृष्टि का दाता? और सब कुछ देने वाला कौन है? पूछे जाने पर, कृपया मुझे यह समझाएं।
[बुद्ध:]
भोजन का दाता शक्ति का दाता है। कपड़ों का एक दाता, सौंदर्य का दाता। एक वाहन का एक दाता, आसानी से एक दाता। दीपक का एक दाता, दृष्टि का दाता। और वह जो निवास देता है, वह सब है जो सब कुछ देने वाला है। लेकिन वह जो धम्म सिखाता है एक दाता है मौत रहित
विश्लेषणात्मक
अंतर्दृष्टि नेट के रेक्टर के रूप में - नि: शुल्क ऑनलाइन Tipiṭaka
अनुसंधान और अभ्यास विश्वविद्यालय और 112 क्लासिकल भाषाओं में
http://sarvajan.ambedkar.org के माध्यम से संबंधित अच्छे समाचार
Analytic Insight Net - FREE Online Tipiṭaka Research and … sarvajan.ambedkar.org Analytic
Insight Net - FREE Online Tipiṭaka Research and Practice University and
related NEWS through http://sarvajan.ambedkar.org in
सभी
समाजों को टिपितका को प्रचारित करने का प्रयास करने के लिए उन्हें अपने
शोध और फैलोशिप के लिए सबक लेकर अंतिम लक्ष्य के रूप में अनंत आनंद प्राप्त
करने में सक्षम बनाया गया। उन्हें 7 डी / 3 डी लेजर होलोग्राम और सर्करामा
सिनेमा सह ध्यान हॉल सहित नवीनतम विजुअल प्रारूप में शिक्षाएं प्रस्तुत
करें। 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ, ವಿದ್ಯಾರ್ಥಿ ಸಿದ್ಧವಾದಾಗ, ಶಿಕ್ಷಕನು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತಾನೆ - ಬುದ್ಧ ಅವೇಕನ್ಡ್ ಒನ್ ವೈ
2690 ಸೋಮವಾರ 23 ಜುಲೈ ಲೆಸನ್ (37) ಲೆಸನ್ ಮಾನ್ ಆಗಸ್ಟ್ 1 2007
ಕಿಂಡದ ಸುಟ್ಟ ಏನು ನೀಡುವವನು
[ಎ ದೇವಾ:]
ಶಕ್ತಿಯನ್ನು ಕೊಡುವವರು ಏನು ನೀಡುತ್ತಾರೆ? ಸೌಂದರ್ಯದ ಕೊಡುಗೆಯನ್ನು ಕೊಡುವವರು ಯಾರು? ಸುಲಭವಾಗಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ? ದೃಷ್ಟಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ? ಮತ್ತು ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಯಾರು? ಕೇಳಲಾಗುತ್ತಿದೆ, ದಯವಿಟ್ಟು ಇದನ್ನು ನನಗೆ ವಿವರಿಸಿ.
[ಬುದ್ಧ:]
ಆಹಾರವನ್ನು ನೀಡುವವರು ಶಕ್ತಿ ನೀಡುವವರು. ಸೌಂದರ್ಯವನ್ನು ಕೊಡುವ ಬಟ್ಟೆ ನೀಡುವವನು. ವಾಹನವನ್ನು ನೀಡುವವರು, ಸುಲಭವಾಗಿ ನೀಡುವವರು. ದೀಪ ನೀಡುವವನು, ದೃಷ್ಟಿ ನೀಡುವವನು. ಮತ್ತು ನಿವಾಸವನ್ನು ಕೊಡುವವನು, ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಒಬ್ಬನೇ. ಆದರೆ ಧರ್ಮವನ್ನು ಕಲಿಸುವವನು ನೀಡುವವನು ದಿ ಡೆತ್ಲೆಸ್.
ವಿಶ್ಲೇಷಣಾತ್ಮಕ
ಒಳನೋಟ ನಿವ್ವಳ - ಉಚಿತ ಆನ್ಲೈನ್ ಟಿಪಿತಾಖಾ ಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಾಕ್ಟೀಸ್
ವಿಶ್ವವಿದ್ಯಾಲಯ ಮತ್ತು ಸಂಬಂಧಿತ ಒಳ್ಳೆಯ ಸುದ್ದಿಗಳು
http://sarvajan.ambedkar.org ಮೂಲಕ 112 ಕ್ಲಾಸ್ಷಲ್ ಭಾಷೆಗಳಲ್ಲಿ
ತಮ್ಮ ಸಂಶೋಧನೆ ಮತ್ತು ಫೆಲೋಶಿಪ್ಗಾಗಿ ಪಾಠಗಳನ್ನು
ತೆಗೆದುಕೊಳ್ಳುವ ಮೂಲಕ ಅಂತಿಮ ಗುರಿಯಂತೆ ಎಟರ್ನಲ್ ಬ್ಲಿಸ್ ಅನ್ನು ಸಾಧಿಸಲು ಅವುಗಳನ್ನು
ಸಕ್ರಿಯಗೊಳಿಸಲು ಟಿಪಿಟಾಕವನ್ನು ಎಲ್ಲ ಸಮಾಜಗಳಿಗೆ ಪ್ರಚಾರ ಮಾಡುವ ಪ್ರಯತ್ನ. 7D / 3D
ಲೇಸರ್ ಹೊಲೋಗ್ರಾಮ್ಗಳು ಮತ್ತು ಸರ್ಕಾರ್ಮಾ ಸಿನೆಮಾ ಮೆಡಿಟೇಷನ್ ಹಾಲ್ ಸೇರಿದಂತೆ
ಇತ್ತೀಚಿನ ವಿಷುಯಲ್ ಫಾರ್ಮ್ಯಾಟ್ನಲ್ಲಿ ಬೋಧನೆಗಳನ್ನು ಪ್ರಸ್ತುತಪಡಿಸಿ.
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം, വിദ്യാർത്ഥി ഒരുങ്ങിയിരിക്കുമ്പോൾ, അധ്യാപകൻ പ്രത്യക്ഷപ്പെടും - ബുദ്ധ വിദഗ്ദ്ധനായ ഒരു വൈ 2690 മണി 23 Jul LESSON (37) ലെസ് നോൺ ഓഗസ്റ്റ് 1 2007
കിൻഡഡ സുട്ട എന്താണ് ഉപദേശം
[ഒരു ദേവാ
ശക്തി നൽകുന്നവനാണ് എന്താണ്? സൗന്ദര്യം നൽകുന്ന ഒരുദാതാവ് എന്താണ്? എങ്ങിനെയെങ്കിലും അനായാസേന ദർശകനായ ദാനീയേതാവിന്റെ ഉറവിടം? ആരാണ് എല്ലാറ്റിനും പ്രാധാന്യം നൽകുന്നത്? എന്നോട് ഇങ്ങനെ പറയുക.
[ബുദ്ധൻ:]
ഭക്ഷണം കൊടുക്കുന്നയാൾ ശക്തി നൽകുന്നവനാണ്. സൗന്ദര്യം നൽകുന്ന ഒരു ദമ്പതിമാർ. ഒരു വാഹകനായൊരു ഗൈവർ, എളുപ്പമുള്ള ഒരാൾ. ദർശന ദർശകൻ, ദർശന ദർശകൻ. ആർക്കെങ്കിലും അടിമയെ കിട്ടുന്നവനെയും (സ്വന്തം) എല്ലാം നൽകുന്നവനാണ് അവൻ. എന്നാൽ ധർമ്മത്തെ പഠിപ്പിക്കുന്നവൻ ഒരു ദാതാവാണ് മരണമില്ലാത്ത.
റക്റ്റർ
ഓഫ് അനലിറ്റിക് ഇൻസൈറ്റ് നെറ്റ് - സൗജന്യ ഓൺലൈൻ ടിപിറ്റാക്കാ റിസർച്ച്
ആൻറ് പ്രാക്ടീസ് യൂണിവേഴ്സിറ്റിയും ബന്ധപ്പെട്ട ഗൂഡമായ വാർത്തകളും
http://sarvajan.ambedkar.org ൽ 112 ക്ലാസിക്കൽ ഭാഷകളിലായി
Analytic Insight Net - FREE Online Tipiṭaka Research and … sarvajan.ambedkar.org Analytic
Insight Net - FREE Online Tipiṭaka Research and Practice University and
related NEWS through http://sarvajan.ambedkar.org in
അവരുടെ
ഗവേഷണത്തിനും കൂട്ടായ്മക്കും പാഠങ്ങൾ പഠിച്ചുകൊണ്ട് അന്തിമ ലക്ഷ്യമായി
നിത്യ ബാഹുല്യം നേടിയെടുക്കാൻ അവരെ പ്രാപ്തരാക്കുന്നതിന് ടിപിറ്റക്ക
പ്രോത്സാഹിപ്പിക്കുന്നതിന് ശ്രമിക്കുന്നു. 7 ഡി / 3 ഡി ലേസർ ഹോളോഗ്രാം,
സർക്കറാമ ന്യൂയോണി മെഡിറ്റേഷൻ ഹാൾ എന്നിവയുൾപ്പെടെ പുതിയ വിഷ്വൽ ഫോർമാറ്റിൽ
പഠിപ്പിക്കുക. 72) Classical Marathi-क्लासिकल माओरी, जेव्हा विद्यार्थी तयार असेल तेव्हा शिक्षक दिसेल - बुद्ध द जागृत वन वाई
26 9 9 सोम 23 जुलै लेसन (37) वाचन सोम 1 ऑगस्ट 2007
Kindada सुत्ता काय एक देणारा
[देवा:]
शक्ती देणारा देव आहे का? सौख्य देणारा, देणारा आहे काय? एक दाता, जो सोयीचा दाता आहे? दृष्टीक्षेप करणारा, कशाचा दाता आहे? आणि सर्वकाही देणारा कोण आहे? विचारले जाणे, मला हे स्पष्ट करा.
[बुद्ध:]
अन्न मिळवणारे दान हा शक्तीचा दाता आहे. कपडे देणारा, सौंदर्य देणारा एका वाहनाचा दाता, सहजपणे देणारा दिवाचे हवन करणारा, दृष्टीकोन देणारा. आणि जो निवास देतो, सर्वकाही देणारा आहे. पण जो धम्म शिकवतो तो हा एक दाता आहे मरणोत्तर
अॅलेलिटिक
इनसाइट नेटचे रेक्टर म्हणून - विनामूल्य ऑनलाइन टिपिका रिसर्च अँड
प्रॅक्टिस युनिव्हर्सिटी आणि संबंधित गुड न्यूजच्या माध्यमातून
http://svajan.ambedkar.org या 112 क्लासिक भाषांमध्ये
सर्व
समाजांना टिपितकाचा प्रचार करण्याचा प्रयत्न करणे जेणेकरून त्यांना अंतिम
संशोधन म्हणून चिरंतन आनंद प्राप्त करण्यास मदत होते आणि त्यांनी त्यांच्या
संशोधन आणि शिष्यवृत्तीसाठी धडे घेतले आहेत. त्यांना 7D / 3D लेझर
होलोग्राम आणि Circarama सिनेमा सह ध्यान हॉलसह नवीनतम व्हिज्युअल स्वरूपात
शिकवण्या सादर करा.
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, மாணவர் தயாராக இருக்கும்போது, ஆசிரியர் தோன்றுவார் - விழிப்புணர்வுடன் விழித்தெழுந்த புத்தர்!
2690 Mon 23 ஜூலை லெசன் (37) லெசன் Mon Aug 1 2007
குன்டாடா சுட்டா என்ன ஒரு கொடுப்பவர்
[ஒரு தேவா:]
பலம் கொடுப்பவர் என்ன? அழகுக்கு அழகு சேர்ப்பது என்ன? எளிதில் கொடுப்பவர் என்ன, கொடுப்பவர் யார்? பார்வை அளிப்பவர் என்ன? எல்லாவற்றையும் கொடுப்பவர் யார்? கேட்டால், தயவுசெய்து எனக்கு விளக்கவும்.
[புத்தர்:]
உணவு அளிப்பவர் வலிமை கொடுப்பவர். துணிகளைக் கொடுப்பவர், அழகிய அழகுமிக்கவர். ஒரு வாகனம் கொடுப்பவர், எளிதில் கொடுப்பவர். விளக்கு ஒரு கொடுப்பவர், பார்வை ஒரு கொடுப்பவர். மற்றும் ஒரு குடியிருப்பு கொடுக்கிறது யார், எல்லாவற்றையும் கொடுப்பவர் ஒருவர். ஆனால் தர்மம் கற்பிக்கிறவன் ஒரு கொடுப்பவர் மரணமற்ற.
ரெக்டர்
ஆஃப் அனலிட்டிக் இன்சைட் நிக்ட் - இலவச ஆன்லைன் Tipiṭaka ஆராய்ச்சி
மற்றும் பயிற்சி பல்கலைக்கழகம் மற்றும் தொடர்புடைய செய்திகள் மூலம்
http://sarvajan.ambedkar.org 112 கிளாசிக் மொழிகளில்
பாத்திஸ்ம்பதி
ஜலா - அப்தா பரிபந்தி திபீத்தா அன்சாண கே பாரிகா நிக்கிலவிஜஜயாயா கான்
னிதிபூடா பவட்டி நிஸ்யா http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyata Bhāāā
நிஜமான பேரின்பத்தை அவர்களின் ஆராய்ச்சி
மற்றும் பெல்லோஷிப்பிற்கான பாடங்களை எடுத்து இறுதி இலக்குகளாக அடைய
அவர்களுக்கு அனைத்து சமூகங்களுக்கும் Tipitaka பிரச்சாரம் செய்ய முயற்சி.
7D / 3D லேசர் ஹாலோகிராம் மற்றும் சர்கரமா சினிமா கம்யூனிட்டி தியானம் ஹால்
உள்ளிட்ட புதிய விஷுவல் ஃபார்மாட்டிற்கான போதனைகளை அவர்களுக்கு வழங்கவும்.
100) Classical Telugu- క్లాసికల్ తెలుగు, విద్యార్థి సిద్ధంగా ఉన్నప్పుడు, గురువు కనిపిస్తుంది - బుద్ధుడు జాగృతం ఒక వ 2690 Mon 23 Jul LESSON (37) లెసన్ Mon Aug 1 2007
కండ్డా సూటా ఏమి ఇచ్చేవాడు
[ఒక డెవా:]
బలం ఇచ్చేవాడు ఏమి ఇస్తాడు? సౌందర్య గ్రహీత ఏది? ఏది ఇచ్చేవాడు, సౌలభ్యం ఇచ్చేవాడు? దానికి బట్వాడా ఇచ్చేవాటిని ఇచ్చేవా? మరియు ప్రతి ఒక్కరికి ఎవరు ఇచ్చేవాడు? అడిగినప్పుడు, దయచేసి నాకు ఇది వివరించండి.
[ది బుద్ధ:]
ఆహారం ఇచ్చేవాడు బలం ఇచ్చేవాడు. బట్టలు ఇచ్చేవాడు, అందాన్ని ఇచ్చేవాడు. వాహనం ఇచ్చేవాడు, సులభంగా అందించేవాడు. దీపమును ఇచ్చేవాడు, దానికి దర్శకుడు. మరియు ఒక నివాసం ఇస్తుంది ఎవరు, ప్రతి ఒక్కరికి ఇచ్చేవాడు. కానీ ధర్మ బోధించేవాడు ఇచ్చేవాడు మరణం.
రెక్టార్
ఆఫ్ ఇన్ఫర్మేటివ్ ఇన్సైట్ నెట్ - ఉచిత ఆన్లైన్ టిపిటాచా రీసెర్చ్ అండ్
ప్రాక్టీస్ యూనివర్శిటీ మరియు సంబంధిత న్యూస్ ద్వారా
http://sarvajan.ambedkar.org లో 112 CLASSICAL LANGUAGES
పాతిసంభిదా
జాలా-అబ్ద్దా పరపతితి టిపిఠాచాకు ఆంశానా ca పరిసయ నిఖిలివిజజయ ca
ñātibhūta పవట్టి నిసాయ http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāāā
వారి పరిశోధన మరియు ఫెలోషిప్ కోసం పాఠాలు
తీసుకొని ఫైనల్ గోల్ గా ఎటర్నల్ బ్లిస్ను సాధించడానికి వారికి అన్ని
సంఘాలకు టిపిటాకాను ప్రచారం చేయడానికి ప్రయత్నిస్తున్నారు. వాటిని 7D / 3D
లేజర్ హోలోగ్రామ్స్ మరియు సర్రారామా సినిమా కం ధ్యానం హాల్ సహా తాజా
విజువల్ ఫార్మాట్ లో బోధనలు అందించండి.
104) کلاسیکی اردو- کلاسیکی اردو جب طالب علم تیار ہو، تو استاد ظاہر ہو جائے گا - بدھ کی بیدار ایک والا
2690 من 23 جولائی سبق (37) سبق सोम اگست 2007
Kindada Sutta کیا کا مالک ہے
[ایک دیوا:]
طاقت کا مالک کیا ہے؟ کس کے مالک، خوبصورتی کا ایک مددگار؟ کس کا ایک مددگار، آسانی کا ایک مددگار؟ نقطہ نظر کا کیا خیال ہے؟ اور جو ہر چیز کا مالک ہے پوچھا جا رہا ہے، براہ کرم اس سے میری وضاحت کرو.
[بدھ:]
خوراک کا ایک گروہ طاقتور ہے. کپڑے کا ایک مالک، خوبصورتی کا ایک مالک. ایک گاڑی کا ایک آسان، آسانی کا مددگار. چراغ کا ایک گروہ، بصیرت کا مالک. اور جو رہائش گاہ دیتا ہے، وہی ہے جو ہر چیز کا مالک ہے. لیکن وہ جو ڈھما سکھاتا ہے ایک مددگار ہے مردہ
ریسرچک
انوائٹ نیٹ کے رییکٹر کے طور پر - مفت آن لائن ٹپتاٹکا ریسرچ اینڈ پریکٹس
یونیورسٹی اور متعلقہ اچھی خبریں 112 کلاسیکی زبانوں میں
http://sarvajan.ambedkar.org کے ذریعے
ٹیوٹکا کو
تمام معاشرے پر تبلیغ کرنے کی کوشش کی جا رہی ہے تاکہ انہیں انفرادی بلس کو
اپنے ریسرچ اور فیلوشپ کے لۓ سبق لینے کے لۓ حتمی مقصد حاصل ہو. انہیں 7
ڈی / 3D لیزر ہولوگرام اور سرکارما سنیما کے ساتھ مراقبہ ہال سمیت تازہ
ترین بصری شکل میں تعلیمات پیش کرتے ہیں.
08) Classical Afrikaans– Klassieke Afrikaans Wanneer die student gereed is, sal die onderwyser verskyn - Boeddha die Ontwaakte Een met Bewustheid 2690 Ma 23 Jul LES (37) LES Ma 1 Aug 2007
Kindada Sutta ‘N Lewer van Wat
[’N deva:]
‘N Geweraar van wat is ‘n gewer van krag? ‘N Geld van wat, ‘n skenker van skoonheid? ‘N Geweraar van wat, ‘n gewer van die gemak? ‘N Geld van wat, ‘n visioengewer? En wie is ‘n gewer van alles? Word gevra, verduidelik dit asseblief vir my.
[Die Boeddha:]
‘N Gegee van voedsel is ‘n gewer van krag. ‘N Geld van klere, ‘n skenker van skoonheid. ‘N Geld van ‘n voertuig, ‘n gemagtigde. ‘N Gegee van ‘n lamp, ‘n visioengewer. En die een wat ‘n koshuis gee, is die een wat ‘n gewer van alles is. Maar die een wat die Dhamma leer is ‘n gewer van die doodlose
As
Rektor van Analitiese Insig Net - GRATIS Online Tipiṭaka Navorsing en
Praktyk Universiteit en verwante GOEIE NUUS via
http://sarvajan.ambedkar.org in 112 KLASSIESE TALE
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā van Parikaya Nikhilavijjālaya
ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā
Poging om Tipitaka aan alle samelewings
te versprei om hulle in staat te stel om Ewige Bliss as Finale Doel te
bereik deur lesse te neem vir hul Navorsing en Genootskap. Gee hulle die
leerstellings in die nuutste Visuele Formaat, insluitend 7D / 3D Laser
Holograms en Circarama Cinema cum Meditasie Hall.
09) Classical Albanian-Shqiptare klasike, Kur studenti është gati, mësuesi do të shfaqet - Buda i Zgjuari me Ndërgjegjësim 2690 Mon 23 korrik MËSIMI (37) MËSIMI Mon 1 Gusht 2007
Kindada Sutta Një dhënës i çfarë
[Një deva:]
Një dhurues i asaj që është dhënës i forcës? Një dhurues i asaj, një dhurues i bukurisë? Një dhënës i asaj, një dhurues i lehtësisë? Një dhurues i asaj, një dhurues i vizionit? Dhe kush është dhënësi i gjithçkaje? Duke u pyetur, ju lutem shpjegoni këtë për mua.
[Buda:]
Një dhurues i ushqimit është një dhënës i fuqisë. Një dhurues i rrobave, një dhurues i bukurisë. Një dhurues i një automjeti, një dhënës i lehtësisë. Një dhurues i një llambë, një dhurues i vizionit. Dhe ai që jep një vendbanim, është ai që është dhënësi i gjithçkaje. Por ai që mëson Dhamma është dhënës i pa vdekur.
Si
Rektor i Analitike Insight Net - FALAS Online Tipiṭaka Hulumtimi dhe
Praktika Universiteti dhe të lidhura LAJME të mira nëpërmjet
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Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Parikaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā
Përpjekja për të përhapur Tipitakën në të
gjitha shoqëritë për t’u mundësuar atyre që të arrijnë Bekimin e
Përjetshëm si Qëllim Final duke marrë mësime për Hulumtimin dhe Bursën e
tyre. Prezantoni ato mësimet në formatin e fundit Visual, duke
përfshirë Hologramet Laser 7D / 3D dhe Circarama Cinema cum Meditation
Hall.
عندما يكون الطالب جاهزًا ، سيظهر المعلم - Buddha the Awakened One with Awareness 2690 الاثنين 23 يوليو الدرس (37) LESSON Mon Aug 1 2007
كندة سوتا المعطي من ما
[A deva:]
مانح ما هو مانع القوة؟ مانح ما ، مانع الجمال؟ مانح ما ، مانح السهولة؟ مانح ما ، مانح الرؤية؟ ومن هو المعطي من كل شيء؟ يجري سؤالك ، يرجى توضيح هذا لي.
[بوذا:]
إن مانح الطعام هو مانع القوة. مانع من الملابس ، مانع الجمال. مانح للسيارة ، مانح السهولة. مانع لمصباح ، مانح الرؤية. والشخص الذي يعطي الإقامة ، هو الذي يعطيه كل شيء. لكن الشخص الذي يعلم Dhamma هو مانع بلا دنس.
كما
عميد من البصيرة التحليلية الصافية - مجانا على الانترنت Tipiṭaka البحوث
والممارسة الجامعة والأخبار الجيدة ذات الصلة من خلال
http://sarvajan.ambedkar.org في 112 لغة الكلاسيكية
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā
لتأمل.محاولة نشر Tipitaka لجميع المجتمعات
لتمكينهم من تحقيق الخالدة الخالدة كهدف نهائي من خلال أخذ دروس لبحثهم
والزمالة. قدم لهم التعاليم في أحدث صيغة مرئية بما في ذلك الهولوغرام 7D /
3D ليزر وقاعة Circarama Cinema cum التأمل.
12) Classical Armenian-դասական հայերեն, Երբ ուսանողը պատրաստ է, ուսուցիչը կհայտնվի `Բուդդա Awakened One- ի իրազեկությամբ
2690 Հոկ 23 ՀՈԴ ԴԱՍԸ (37) ԴԱՍԱԽՈՍ Մոն 1 Օգոստոս 2007 թ
Kindada Sutta Ինչն է տալիս
[A deva:]
Ինչ է տալիս զորավորը: Ինչ է տալիս, թե ինչ է տալիս գեղեցկությունը: Ինչն է տալիս, թեթեւացնելը: Ինչ է տալիս, ինչ տեսողություն է տալիս: Իսկ ով է ամեն ինչի տերը: Խնդրում եմ, խնդրեմ, ինձ դա բացատրեք:
[Բուդդա.]
Սննդամթերքի մատակարարողը ուժի փոխանցողն է: Հագուստի նվիրատու, գեղեցկություն հաղորդող: Ավտոմեքենայի տեր անձնավորություն, հարմարավետություն հաղորդող: Լամպի հաղորդող, տեսիլք հաղորդող: Եվ ով բնակություն է հաստատում, այն է, ով ամեն ինչի հերոսն է: Բայց նա, ով ուսուցանում է Դհամմա ը անիմաստ:
Որպես
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Practice University and related GOOD NEWS միջոցով
http://sarvajan.ambedkar.org 112 CLASSICAL LANGUAGES
Թիփիթաքան քարոզելու բոլոր
հասարակություններին, որպեսզի նրանք հնարավորություն ունենան Հավերժական
երանության հասնել որպես վերջնական նպատակ, դասեր քաղելով իրենց
հետազոտությունների եւ կրթաթոշակների համար: Ներկայացրեք նրանց վերջին
վիզուալ ձեւաչափով ուսուցումները, ներառյալ 7D / 3D լազերային հոլոգրամները
եւ Circarama կինոնկարը, Մեդիտացիայի սրահում:
13) Classical Azerbaijani- Klassik Azərbaycan, Şagird hazır olduqda, müəllim görünəcək - Budda Awakened One Awareness ilə 2690 Çərşənbə 23 İyul DERS (37) LESSON Mon 1 Avqust 2007
Kindada Sutta Nə verəndir
[A deva:]
Qüvvət verən nədir? Gözəlliyi verən nədir? Nə verən, asanlıq verən bir kimdir? Vizyonu verən nədir? Və hər şeyin verən kimdir? Xahiş olunur, mənə bunu izah edin.
[Buddha:]
Yemək verən bir qüvvədir. Paltarın verən, gözəlliyi verən. Vasitə verən, asanlıqla verən bir vasitədir. Bir çıraq verən, görmə verən. İkisi də verən, hər şeyin verən kimidir. Amma Dhammanı öyrədən kimdir bir verəndir Ölümsüzdür.
Analitik
Insight Net rektoru kimi - PULSUZ Onlayn Tipiṭaka Tədqiqat və Təcrübə
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112 CLASSICAL LANGUAGES
Tipitakanı
Tədqiqat və Təqaüd üçün dərslər alaraq Müqəddəs Blazeyi Müqəddəs Niyyət
olaraq qazanmalarına imkan verən bütün cəmiyyətlərə yayılmağa çalışdı.
Onlara 7D / 3D Lazer Hologramları və Circarama Kino ilə Meditation Hall
daxil olmaqla ən son Görsel Formada təlimləri təqdim edin.
14) Classical Basque- Euskal klasikoa, Ikaslea prest dagoenean, irakaslea agertuko da - Awakened One Buddha Sentsibilizazioa
2690 Martxoa 23, uztailak (37) AURREKARIAK, 2007ko abuztuaren 1a
Kindada Sutta Zer da emaile bat?
[A deva:]
Zertan datza indarra? Zer da emaile, edertasunaren giver bat? Zer da emaile bat, erraztasunaren emaile bat? Zer da, ikusmenaren emaile bat? Eta nor da denetarik dena? Galdetuz gero, mesedez azaldu hau.
[Buda:]
Elikagaien gurtza indarra ematen dio. Arropa emaile, edertasunaren giver bat. Ibilgailu baten emaile, erraztasuna ematen dio. Lanpara baten damea, ikusmenaren emaztea. Eta egoitza ematen duenak, dena dena ematen duen bakarra da. Baina Dhamma irakasten duenari Diver bat da Deathless.
Ikerketa
Analitikoaren Sarearen Errektore gisa - FREE Online Tipiṭaka Ikerketa
eta Praktiken Unibertsitatea eta BEREZITASUNAK GAKOAK lotu bidez:
http://sarvajan.ambedkar.org 112 hizkuntzen KLASIKOA
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya
ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā
Tipitaka hedatzen saiatzen ari dira
gizarte guztientzat, betiereko zoriontasuna lortzeko azken helburua
lortzeko, Ikasketak beren Ikerketarako eta Laguntzara eramateko.
Aurkeztu irakaspenak azken formatu bisualean, 7D / 3D Laser Hologramak
eta Circarama Cinema meditation Hall barne.
15) Classical Belarusian-Класічная беларуская, Калі вучань гатовы, настаўнік з’явіцца - Буда абуджэння з усведамленнем
2690 пн 23 Ліпень УРОК (37) УРОК пн 1 жніўня 2007
Kindada Sutta Падавец Што
[Дэв:]
Падавец што з’яўляецца падаўцаў сілы? Падавец што, якая дае прыгажосць? Падавец што, якая дае лёгкасць? Падавец што, які дае бачанне? А хто з’яўляецца падаўцаў за ўсё? На пытанне, калі ласка, растлумачце мне.
[Буда:]
Падавец ежы якая дае сілы. Якая дае адзенне, якая дае прыгажосць. Які дае аўтамабіль, якая дае лёгкасць. Якая дае лямпа, які дае гледжання. І той, хто дае від на жыхарства, гэта той, хто з’яўляецца падаўцаў за ўсё. Але той, хто вучыць Дхарма з’яўляецца падаўцаў Несмяротны.
Як
рэктар аналітычнага Insight Net - бясплатная онлайн Tipitaka
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Спроба распаўсюдзіць Tipitaka ўсіх
грамадстваў, каб яны маглі дасягнуць Вечнага Асалоды, як канчатковая
мэта, беручы ўрокі для сваіх даследаванняў і стыпендый. Падарыце ім
вучэнне ў апошняй візуальным фармаце, уключаючы 7D / 3D лазерных
галаграм і Circarama кіно дыплом медитационный зала.
16) Classical Bengali-ক্লাসিক্যাল বাংলা, শিক্ষার্থী প্রস্তুত হলে, শিক্ষক আবির্ভূত হবে - বুদ্ধের আকাঙ্ক্ষিত এক ওয়াই
17) Classical Bosnian-Klasični bosanski, Kada je student spreman, pojaviće se nastavnik - Buda Buđeni sa svesnošću
Daje davaoca snage? Daješ li šta, davalac lepote? Daješ li nešto, davanjem lagodnosti? Daješ li šta, davalac vizije? A ko je davao sve? Da me pitate, molim vas objasnite to meni.
[Buda:]
Davaoc hrane je davaoc snage. Djevojčica odjeće, davalac lepote. Davaoc vozila, davalac lagodnosti. Davaik lampe, davalac vizije. A onaj ko daje prebivalište, je onaj ko je davao sve. Ali onaj koji predaje Dhammu je davalac Bez smrti.
Kao
rektor Analytic Insight Net - BESPLATNI Online Tipiṭaka Istraživački i
praktični univerzitet i povezani DOBRA VIJESTI preko
http://sarvajan.ambedkar.org u 112 KLASIČKIH JEZIKA
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjalaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā
Pokušavajući propagirati Tipitaka svim
društvima kako bi im omogućili da postignu Večni Blis kao konačni cilj
uzimajući lekcije za svoje istraživanje i stipendiju. Predstavite ih u
najnovijem Vizuelnom formatu, uključujući 7D / 3D laserske hologramove i
Hall meditaciju Circarama Cinema cum.
18) Classical Bulgarian- Класически българск, Когато студентът е готов, учителят ще се появи - Буда пробуденият с осведоменост 2690 Понеделник 23 Юли УРОК (37) УРОК Пон 1 август 2007 г.
Kindada Sutta Дарител на какво
[A deva:]
Дарител на това, което дава сила? Дарител на това, дарител на красота? Дарител на това, даващ лекота? Дарител на това, виденик на видението? И кой е дарител на всичко? Ако ви помоля, моля, обяснете ми това.
[Буда:]
Доставчикът на храна е даряващ сила. Дарител на дрехи, даряващ красота. Дарител на превозно средство, даряващ лекота. Дарител на лампа, даряващ зрение. И този, който дава жилище, е този, който е дарител на всичко. Но този, който учи Дамма е дарител на Безсмъртието.
Като
ректор на аналитичното проучване Net - FREE Online Tipiṭaka Research
and Practice University и свързаните с него ДОБЪР НОВИНИ чрез
http://sarvajan.ambedkar.org в 112 КЛАСИЧЕСКИ ЕЗИЦИ
Патаисамхида
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
nātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Сетахагантхаята Бхаса
Опитвайки се да популяризира Типитака пред
всички общества, за да им даде възможност да постигнат вечно блаженство
като крайна цел, като взимат уроци за своето изследване и стипендия.
Представете ги с уроците в най-новите Визуални формати, включително 7D /
3D лазерни холограми и Circarama Cinema cum Meditation Hall.
As
Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and
Practice University and related GOOD NEWS through
http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya
ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā
Attempting to propagate Tipitaka to all
societies to enable them to attain Eternal Bliss as Final Goal by taking
lessons for their Research and Fellowship. Present them the teachings
in latest Visual Format including 7D/3D Laser Holograms and Circarama
Cinema cum Meditation Hall.
The
Pali Canon is the complete scripture collection of the
Theravada school. As such, it is the only set of scriptures
preserved in the language of its composition. It is
called the Tipitaka
or “Three Baskets” because it includes the Vinaya Pitaka or “Basket of Discipline,”
the Sutta Pitaka or “Basket of Discourses,”
and the Abhidhamma Pitaka or “Basket of
Higher Teachings”.
Dhammalink Published on Mar 12, 2013 Daily Buddhist Theravada Pali Chanting by Venerable Vajiradhamma Thera
One of the best Pali Buddhist Chanting. It is very peaceful, tranquil, pleasant and harmonious chanting.
This Chanting has helped many people to have peace, calm and tranquil
mind, build mindfulness while listening and/or the chant attentively,
re-gain confidence from fear and uncertainty, bring happiness and peace
for those who are in sick and those in their last moment in this life
(as hearing is thought to be the last sense to go in the dying process).
May you get the benefits of this chanting too.
This compilation
consists of Recollection of Buddha (Buddhanusati or Itipiso),
Recollection of Dhamma (Dhammanusati), Recollection of Sangaha
(Sanghanusati), Mangala Sutta, Ratana Sutta, Karaniya Metta Sutta,
Khandha Sutta, Bhaddekaratta Gatha, Metta Chant, Accaya Vivarana,
Vandana, Pattanumodana, Devanumodana, Punnanumodana and Patthana.
This compilation is make possible by Venerable Samanera Dhammasiri
getting the permission from Venerable Vajiradhamma Thera to compile and
distribute, and co-edit and proofing. The background image is photo
taken by Venerable Dhammasubho. First compilation completed in 2007 and
further edit done in 2015. Thanks and Sadhu to all who have assisted and
given me the opportunity to do this compilation especially my family.
May the merits accrue from this compilation share with all. With Metta,
Tissa Ng.
The Tipitaka (Pali ti, “three,” + pitaka,
“baskets”), or Pali canon, is the collection of primary Pali language
texts which form the doctrinal foundation of Theravada Buddhism. The
Tipitaka and the paracanonical Pali texts (commentaries, chronicles, etc.) together constitute the complete body of classical Theravada texts.
The Pali canon is a vast body of literature: in English translation
the texts add up to thousands of printed pages. Most (but not all) of
the Canon has already been published in English over the years. Although
only a small fraction of these texts are available on this website,
this collection can be a good place to start.
The collection of texts concerning the rules of conduct governing the daily affairs within the Sangha — the community of bhikkhus (ordained monks) and bhikkhunis
(ordained nuns). Far more than merely a list of rules, the Vinaya
Pitaka also includes the stories behind the origin of each rule,
providing a detailed account of the Buddha’s solution to the question of
how to maintain communal harmony within a large and diverse spiritual
community.
The collection of suttas, or discourses, attributed to the Buddha
and a few of his closest disciples, containing all the central teachings
of Theravada Buddhism. (More than one thousand sutta translations are
available on this website.) The suttas are divided among five nikayas (collections):
The collection of texts in which the underlying doctrinal principles
presented in the Sutta Pitaka are reworked and reorganized into a
systematic framework that can be applied to an investigation into the
nature of mind and matter.
Handbook of Pali Literature, by Somapala Jayawardhana
(Colombo: Karunaratne & Sons, Ltd., 1994). A guide, in dictionary
form, through the Pali canon, with detailed descriptions of the major
landmarks in the Canon.
An Analysis of the Pali Canon, Russell Webb, ed. (Kandy:
Buddhist Publication Society, 1975). An indispensable “roadmap” and
outline of the Pali canon. Contains an excellent index listing suttas by
name.
Guide to Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru
Publications, 1990). Another excellent outline of the Tipitaka,
containing summaries of many important suttas.
Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy:
Buddhist Publication Society, 1980). A classic handbook of important
terms and concepts in Theravada Buddhism.
https://www.youtube.com/watch?v=SbuuFMi4peQ Basic Pali Grammar series Episode 01: Introduction to the series The People Published on May 17, 2013 LEARN BASIC PALI GRAMMER TALK 1- course content
1. Main text: Pali Primer by Lily De Silva and workbook: a. 130 pages divided in 31 lessens of 2-3 pages each lessens.
b. Auther: Professor from srilankan university, it’s it’s based on
the teaching style of his teacher, which he refined and simplified, and I
have done some work on it to simplify even fruther c. Used by many university and pali learning groups around the world.
2. What is the content like? a. Pali alphabet and pronunciation: 41 letters, 8 vowels and 33 consonants b. Genders of the nouns: Masculine, feminine and neuter nouns c. 8 Case :Nouns, pronouns or adjectives (often marked by inflection) related in some way to other words in a sentence d. Plural and singular e. Tense Past, Present and Future f. First person, second person and third person g. Moods: imperative, potential, etc. 3. What will I do and what you will have to do a. What will I do? i. My job is to go through each lessen and explain it as easy as possible ii. Your job is to listen learn and repeat until you understand it deeply. 4. The Link to the text online, as well as workbook a. Google pali primer by lily desilva b. Book-http://evam.me/wp-content/uploads/201… c. Wokbookhttp://sugiachanh.com/uploads/news/Pa... d. Link to audio books-online on youtube for audio lesssion and workbook files 5. How to learn language and some other advise for beginner a. It takes time: have patience, it takes time b. Consistency in learning, little by little c. Repetition: lots of it: 20-30 times, 6. Everything is hard before it’s easy. Category Education
134 1 Share The People Published on Jun 25, 2016
Hello, and welcome back, in this lesson we are going to study the Pali
Pronunciation. The first thing to know about Pali is that it was an oral
language, it had no script of its own. All Theravada countries has its
own script for Pali and we shall use roman script for this course.
There are 41 letters in Pali, 8 Vowels, and 33 consonants. For this
lesson, we will study 8 Vowels and see how to pronounce them. The eight
Vowels are: a, ā, i, ī, u, ū, e, o.
5:04 / 15:04 Buddhist and Pali University of Sri Lanka Part 1 2,106 views 17 0 Share Buddhist and Pali University Published on May 14, 2015
The Buddhist and Pali University of Sri Lanka, established in terms of
the Act of Parliament No.74 of 1981 of the Democratic Socialistic
Republic of Sri Lanka was ceremonially opened on the 22nd day of April
1982.
The main objectives
of this University are the propagation of Buddha Dhamma,the promotion of
the Buddhist & Pali studies in Sri Lanka and abroad and the
provision of facilities for the conduct of research in the relevant
fields.
The above Act has been modified by the Buddhist and Pali
University of Sri Lanka Act(Amendment)No.37 of 1995.Simultaneous with
the activation of the above mentioned Act of Amendment, the local
affiliated institutions which were so far in existence ceased to exist
and Buddhist and Pali University of Sri Lanka had been re-structured in
conformity with the structure of the other Universities of Sri Lanka.
The structured University with its halls of residence for students was
located at Pitipana in Homagama.
The basic arrangements required
to turn the Buddhist and Pali University of Sri Lanka into the level of a
fully equipped international university have been already made. It
enjoys membership of the Association of Universities of the Commonwealth
of Nations. It is also an Associate member of the Committee of Vice
Chancellors and Directors (CVCD) of the chain of universities of this
country. Category People & Blogs
favorite texts Pali Made Easy ( OCRed) by Ven. Balangoda Ananda Maitreya
Usage Attribution-Noncommercial-No Derivative Works 3.0 Topics Pali, language, linguistics, Buddhism, Theravada, Sri Lanka, Balangoda Ananda Maitreya, Ananda Maitreya, Pali language Collection opensource Language English
An excellent course-book on Pali Language and Grammar with quizes and
solutions at the backside. OCRed by Solid PDF/A Express. Written by ven.
Balangoda Ananda Maitreya from Sri Lanka.
Identifier PaliMadeEasyOCRed Identifier-ark ark:/13960/t6f22v332 Ocr ABBYY FineReader 11.0 Ppi 300 Scanner Internet Archive HTML5 Uploader 1.6.3 plus-circle Add Review comment Reviews There are no reviews yet. Be the first one to write a review.
An
excellent course-book on Pali Language and Grammar with quizes and
solutions at the backside. OCRed by Solid PDF/A Express. Written by ven.
Balangoda Ananda…
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About This Presentation Title: Theravada Buddhism Description:
Theravada Buddhism. The Way of the Elders. Theravada. Passes Buddha’s
teachings … Although images of Buddhism did not appear early on,
symbols were used to … – PowerPoint PPT presentation Number of Views: 1938 Avg rating: 3.0/5.0 Slides: 13 Provided by: pcl Category: Tags: buddhism | nirvana | theravada Add more tags
Theravada
Buddhism. The Way of the Elders. Theravada. Passes Buddha’s teachings
… Although images of Buddhism did not appear early on, symbols were
used to …
This is one of the best and most accurate adaptations of the
traditional life of the Buddha I have come across, based firmly on the
Theravada traditions.
Of the various Lives
I’ve featured here the so-called documentaries done by the BBC and PBS
are the weakest; the various movie versions are generally better; but it
is the animated films which are the closest to the original story, and
manage to get the most information over.
This film was made originally in Thailand (here it is dubbed into
Vietnamese) and at four hours is by far the most detailed and
informative of the cartoon Lives I know, closely following the
traditional story as found in the commentaries and later Pali works.
It’s a long watch: The story begins with the Bodhisatta in Heaven and
finishes with his parinibbāna (with a written coda on the First
Council), and takes in most of the major events and characters in the
story that has come down to us.
The film is well drawn, well paced, and colourful, and is a mine of
information and would bear watching more than one time. Probably the
best way to watch it though is to download it first and watch it over a
couple of nights.
if this video is no longer available please leave a comment so I can update the page (the comment is not published)
to see a set of stills click on the date at the top of the embed below
https://www.youtube.com/watch?v=EDgd8LT9AL4&t=33s The Buddha (Full Documentary) Documentary Published on Feb 5, 2015
This documentary tells the story of the Buddha’s life, a journey
especially relevant to our own bewildering times of violent change and
spiritual confusion. It features the work of some of the world’s
greatest artists and sculptors, who across two millennia, have depicted
the Buddha’s life in art rich in beauty and complexity. Hear insights
into the ancient narrative by contemporary Buddhists, including Pulitzer Prize winning poet W.S. Merwin and His Holiness the Dalai Lama. Category Film & Animation
This
documentary tells the story of the Buddha’s life, a journey especially
relevant to our own bewildering times of violent change and spiritual
confusion. …
Abhidhamma is the analytical doctrine of mental faculties and elements.
The Abhidhamma Pitaka contains the profound moral psychology and
philosophy of the Buddha’s teaching, in contrast to the simpler
discourses in the Sutta Pitaka.
The knowledge gained from the sutta can certainly help us in
overcoming our difficulties, as well as in developing our moral conduct
and training the mind. Having such knowledge will enable one to lead a
life which is peaceful, respectable, harmless and noble. By listening to
the discourses, we develop understanding of the Dhamma and can mould
our daily lives accordingly. The concepts behind certain words and terms
used in the Sutta Pitaka are, however, subject to changes and should be
interpreted within the context of the social environment prevailing at
the Buddha’s time.
The concepts used in the sutta are like the conventional words and terms lay people use to express scientific subjects.
While concepts in the sutta are to be understood in the conventional
sense, those used in the Abhidhamma must be understood in the ultimate
sense. The concepts expressed in the Abhidhamma are like the precise
scientific words and terms used by scientists to prevent
misinterpretations.
It is only in the Abhidhamma that explanations are given on how and
at which mental beats a person can create good and bad karmic thoughts,
according to his desires and other mental states. Clear explanations of
the nature of the different mental faculties and precise analytical
interpretations of the elements can be found in this important
collection of discourses.
Understanding the Dhamma through the knowledge gained from the sutta
is like the knowledge acquired from studying the prescripti0ons for
different types of sicknesses. Such knowledge when applied can certainly
help to cure certain types of sicknesses. On the other hand, a
qualified physician, with his precise knowledge, can diagnose a wider
range of sicknesses and discover their causes. This specialized
knowledge puts him in a better position to prescribe more effective
remedies. Similarly, a person who has studied the Abhidhamma can better
understand the nature of the mind and analyse the mental attitudes which
cause a human being to commit mistakes and develop the will to avoid
evil.
The Abhidhamma teaches that the egoistic beliefs and other concepts
such as ‘I’, “you”, ‘man’ and ‘the world’, which we use in daily
conversation, do not adequately describe the real nature of existence.
The conventional concepts do not reflect the fleeting nature of
pleasures, uncertainties, impermanence of every component thing, and the
conflict among the elements and energies intrinsic in all animate or
inanimate things. The Abhidhamma doctrine gives a clear exposition of
the ultimate nature of man and brings the analysis of the human
condition further than other studies known to man.
The Abhidhamma deals with realities existing in the ultimate sense, or paramattha dhamma in Pali. There are four such realities:
Citta, mind or consciousness, defined as ‘that which knows or
experiences’ an object. Citta occurs as distinct momentary states of
consciousness.
Cetasika, the mental factors that arise and occur along with the citta.
Rupa, physical phenomenon or material form.
Nibbana, the unconditioned state of bliss which is the final goal.
Citta, the cetasika, and rupa are conditioned realities. They arise
because of conditions sustaining them cease to continue to do so. They
are impermanent states. Nibbana, on the other hand, is an unconditioned
reality. It does not arise and, therefore, does not fall away. These
four realities can be experienced regardless of the names we may choose
to give them. Other than these realities, everything _ be it within
ourselves or without, whether in the past, present or future, whether
coarse or subtle, low or lofty, far or near _ is a concept and not an
ultimate reality.
Citta, cetisaka(?), and Nibbana are also called nama. Nibbana is an
unconditioned nama. The two conditioned nama, that is, cita and
cetasika, together with rupa (form), make up psychophysical organisms,
including human beings. Both mind and matter, or nama-rupa, are analysed
in Abhidhamma as though under a microscope. Events connected with the
process of birth and death are explained in detail. The Abhidhamma
clarifies intricate points of the Dhamma and enables the arising of an
understanding of reality, thereby setting forth in clear terms the Path
of Emancipation. The realization we gain from the Abhidhamma with regard
to our lives and the world is not in a conventional sense, but absolute
reality.
The clear exposition of thought processes in Abhidhamma cannot be
found in any other psychological treatise either in the east or west.
Consciousness is defined, while thoughts are analysed and classified
mainly from an ethical standpoint. The composition of each type of
consciousness is set forth in detail. The fact that consciousness flows
like a steam, a view propounded by psychologists like William James,
becomes extremely clear to one who understands the Abhidhamma. In
addition, a student of Abhidhamma can fully comprehend the Anatta
(No-soul) doctrine, which is important both from a philosophical and
ethical standpoint.
The Abhidhamma explains the process of rebirth in various planes
after the occurrence of death without anything to pass from one life to
another. This explanation provides support to the doctrine of Kamma and
Rebirth. It also gives a wealth of details about the mind, as well as
the units of mental and material forces, properties of matter, sources
of matter, relationship of mind and matter.
In the Abhidhamattha Sangaha, a manual of Abhidhamma, there is a
brief exposition of the ‘Law of Dependent Origination”, followed by a
descriptive account of the Causal Relations which finds no parallel in
any other study of the human condition anywhere else in the world.
Because of its analytics and profound expositions, the Abhidhamma is not
a subject of fleeting interest designed for the superficial reader.
To what extent can we compare modern psychology with the analysis
provided in the Abhidhamma? Modern psychology, limited as it is, comes
within the scope of Abhidhamma in so far as it deals with the mind—with
thoughts, thought processes, and mental states. The difference lies in
the fact that Abhidhamma does not accept the concept of a psyche or a
soul.
The analysis of the nature of the mind given in the Abhidhamma is not
available through any other source.. Even modern psychologists are very
much in the dark with regards to subjects like mental impulses or
mental beats (Javana Citta) as discussed in the Abhidhamma. Dr. Graham
Howe, an eminent Harley Street psychologist, wrote in his book, the
Invisible Anatomy:
‘In the course of their work many psychologists have found, as the
pioneer work of C.G. Jung has shown, that we are near to [the] Buddha.
To read a little Buddhism is to realize that the Buddhists knew two
thousand five hundred years ago far more about our modern problems of
psychology than they have yet been given credit for. They studied these
problems long ago, and found the answers too. We are now rediscovering
the Ancient Wisdom of the East.’
Some scholars assert that the Abhidhamma is not the teaching of the
Buddha, but it grew out of the commentaries on the basic teachings of
the Buddha. These commentaries are said to be the work of great scholar
monks. Tradition, however, attributes the nucleus of the Abhidhamma to
the Buddha Himself.
Commentators state that the Buddha, as a mark of gratitude to His
mother who was born as a deva in a celestial plane, preached the
Abhidhamma to His mother together with other devas continuously for
three months. The principal topics (matika) of the advanced teaching,
such as moral states (kusala dhamma) and immoral states (akusala
dhamma), were then repeated by the Buddha to Venerable Sariputta Thera,
who subsequently elaborated them and later compiled them into six books.
From ancient times there were controversies as to whether the
Abhidhamma was really taught by the Buddha. While this discussion may be
interesting for academic purposes, what is important is for us to
experience and understand the realities described in the Abhidhamma. One
will realize for oneself that such profound and consistently verifiable
truths can only emanate from a supremely enlightened source _ from a
Buddha. Much of what is contained in the Abhidhamma is also found in the
Sutta Pitaka. Such a statement, of course, cannot be supported by
evidence.
According to the Theravada tradition, the essence, fundamentals and
framework of the Abhidhamma are ascribed to the Buddha, although the
tabulations and classifications may have been the work of later
disciples. What is important is the essence. It is this that we would
try to experience for ourselves. The Buddha Himself clearly took this
stand of using the knowledge of the Abhidhamma to clarify many existing
psychological, metaphysical and philosophical problems. Mere
intellectual quibbling about whether the Buddha taught the Abhidhamma or
not will not help us to understand reality.
The question is also raised whether the Abhidhamma is essential for
Dhamma practice. The answer to this will depend on the individual who
undertakes the practice. People vary in their levels of understanding,
their temperaments and spiritual development. Ideally, all the different
spiritual faculties should be harmonized, but some people are quite
contented with devotional practices based on faith, while others are
keen on developing penetrative insight. The Abhidhamma is most useful to
those who want to understand the Dhamma in greater depth and detail. It
aids the development of insight into the three characteristics of
existence?impermanence, unsatisfactoriness, and non-self. It is useful
not only for the periods devoted to formal meditation, but also during
the rest of the day when we are engaged in various mundane chores. We
derive great benefit from the study of the Abhidhamma when we experience
absolute reality. In addition, a comprehensive knowledge of the
Abhidhamma is useful for those engaged in teaching and explaining the
Dhamma. In fact the real meaning of the most important Buddhist
terminologies such as Dhamma, Kamma, Samsara, Sankhara, Paticca
Samuppada and Nibbana cannot be understood without a knowledge of
Abhidhamma.
This abridged account of the historical Buddha’s passing and entry into Nirvana is taken primarily from the Maha-parinibbana Sutta, translated from the Pali by Sister Vajira & Francis Story. Other sources consulted are Buddha by Karen Armstrong (Penguin, 2001) and Old Path White Clouds by Thich Nhat Hanh (Parallax Press, 1991).
Forty-five years had passed since the Lord Buddha’s enlightenment,
and the Blessed One was 80 years old. He and his monks were staying in
the village of Beluvagamaka (or Beluva), which was near the present-day
city of Basrah, Bihar state, northeast India. It was the time of the
monsoon rains retreat,when the Buddha and his disciples stopped traveling.
Like an Old Cart
One day the Buddha asked the monks to leave and find other places to
stay during the monsoon. He would remain in Beluvagamaka with only his
cousin and companion, Ananda.
After the monks had left, Ananda could see that his master was ill. The
Blessed One, in great pain, found comfort only in deep meditation. But
with the strength of will, he overcame his illness.
Ananda was relieved but shaken. When I saw the Blessed One’s sickness my own body became weak, he said. Everything
became dim to me, and my senses failed. Ye I still had some comfort in
the thought that the Blessed One would not come to his final passing
away until he had given some last instructions to his monks.
The Lord Buddha responded, What more does the community of monks
expect from me, Ananda? I have taught the dharma openly and completely. I
have held nothing back, and have nothing more to add to the teachings. A
person who thought the sangha depended on him for leadership might have
something to say. But, Ananda, the Tathagata has no such idea, that the sangha depends on him. So what instructions should he give?
Now I am frail, Ananda, old, aged, far gone in years. This is my
eightieth year, and my life is spent. My body is like an old cart,
barely held together.
Therefore, Ananda, be islands unto yourselves, refuges unto
yourselves, seeking no other refuge; with the Dharma as your island, the
Dharma as your refuge, seeking no other refuge.
At the Capala Shrine
Soon after he had recovered from his illness, the Lord Buddha
suggested he and Ananda spend the day at a shrine, called the Capala
Shrine. As the two elderly men sat together, the Buddha remarked upon
the beauty of the scenery all around. The Blessed One continued, Whosoever,
Ananda, has perfected psychic power could, if he so desired, remain in
this place throughout a world-period or until the end of it. The
Tathagata, Ananda, has done so. Therefore the Tathagata could remain
throughout a world-period or until the end of it.
The Buddha repeated this suggestion three times. Ananda, possibly not understanding, said nothing.
Then came Mara, the evil one, who 45 years earlier had tried to tempt the Buddha away from enlightenment. You have accomplished what you set out to do, Mara said. Give up this life and enter Parinirvana [complete Nirvana] now.
The Buddha Relinquishes His Will to Live
Do not trouble yourself, Evil One, the Buddha replied. In three months I will pass away and enter Nirvana.
Then the Blessed One, clearly and mindfully, renounced his will to
live on. The earth itself responded with an earthquake. The Buddha told
the shaken Ananda about his decision to make his final entry into
Nirvana in three months. Ananda objected, and the Buddha replied that
Ananda should have made his objections known earlier, and requested the
Tathagata remain throughout a world-period or until the end of it.
To Kushinagar
For the next three months, the Buddha and Ananda traveled and spoke
to groups of monks. One evening he and several of the monks stayed in
the home of Cunda, the son of a goldsmith. Cunda invited the Blessed One
to dine in his home, and he gave the Buddha a dish called sukaramaddava.
This means “pigs’ soft food.” No one today is certain what this means.
It may have been a pork dish, or it may have been a dish of something
pigs like to eat, like truffle mushrooms.
Whatever was in the sukaramaddava, the Buddha insisted that
he would be the only one to eat from that dish. When he had finished,
the Buddha told Cunda to bury what was left so that no one else would
eat it.
That night, the Buddha suffered terrible pain and dysentery. But the
next day he insisted in traveling on to Kushinagar, located in what is
now the state of Uttar Pradesh in northern India. On the way, he told
Ananda not to blame Cunda for his death.
Ananda’s Sorrow
The Buddha and his monks came to a grove of sal trees in Kushinagar.
The Buddha asked Ananda to prepare a couch between to trees, with its
head to the north. I am weary and want to lie down, he said.
When the couch was ready, the Buddha lay down on his right side, one
foot upon the other, with his head supported by his right hand. Then the
sal trees bloomed, although it was not their season, pale yellow petals
rained down on the Buddha.
The Buddha spoke for a time to his monks. At one point Ananda left
the grove to lean against a door post and weep. The Buddha sent a monk
to find Ananda and bring him back. Then the Blessed One said to Ananda, Enough,
Ananda! Do not grieve! Have I not taught from the very beginning that
with all that is dear and beloved there must be change and separation?
All that is born, comes into being, is compounded, and is subject to
decay. How can one say: “May it not come to dissolution”? This cannot
be.
Ananda, you have served the Tathagata with loving-kindness in
deed, word, and thought; graciously, pleasantly, wholeheartedly. Now you
should strive to liberate yourself. The Blessed One then praised Ananda in front of the other assembled monks.
Parinirvana
The Buddha spoke further, advising the monks to keep the rules of the
order of monks. Then he asked three times if any among them had any
questions. Do not be given to remorse later on with the thought:
“The Master was with us face to face, yet face to face we failed to ask
him.” But no one spoke. The Buddha assured all of the monks they would realize enlightenment.
Then he said, All compounded things are subject to decay. Strive with diligence. Then, serenely, he passed into Parinirvana.
Abhidhamma, as the term implies, is the Higher Teaching of the Buddha. It
expounds the quintessence of His profound doctrine.
The Dhamma, embodied in the Sutta Pitaka, is the conventional teaching
(vohāra desanā), and the Abhidhamma is the ultimate teaching (paramattha
desanā)
In the Abhidhamma both mind and matter, which constitute this complex
machinery of man, are microscopically analyzed. Chief events connected with the
process of birth and death are explained in detail. Intricate points of the
Dhamma are clarified. The Path of Emancipation is set forth in clear terms.
Modern Psychology, limited as it is comes within the scope of Abhidhamma
inasmuch as it deals with the mind, with thoughts, thought-processes, and mental
states but it does not admit of a psyche or a soul. Buddhism teaches a
psychology without a psyche.
If one were to read the Abhidhamma as a modern textbook on psychology, one
would be disappointed. No attempt has here been made to solve all the problems
that confront a modern psychologist.
Consciousness is defined. Thoughts are analyzed and classified chiefly from
an ethical standpoint. All mental states are enumerated. The composition of each
type of consciousness is set forth in detail. The description of
thought-processes that arise through the five sense-doors and the mind-door is
extremely interesting. Such a clear exposition of thought-processes cannot be
found in any other psychological treatise.
Bhavanga and Javana thought-moments, which are explained only
in the Abhidhamma, and which have no parallel in modern psychology, are of
special interest to a research student in psychology.
That consciousness flows like a stream, a view propounded by some modern
psychologists like William James, becomes extremely clear to one who understands
the Abhidhamma. It must be added that an Abhidhamma student can fully comprehend
the Anattā
(No-soul) doctrine, the crux of Buddhism, which is important both from a
philosophical and an ethical standpoint.
The advent of death, process of rebirth in various planes without anything to
pass from one life to another, the evidently verifiable doctrine of Kamma and
Rebirth are fully explained.
Giving a wealth of details about mind, Abhidhamma discusses the second factor
of man-matter or rūpa. Fundamental units of matter, material forces,
properties of matter, source of matter, relationship of mind and matter, are
described.
In the Abhidhammattha Sangaha there is a brief exposition of the Law of
Dependent Origination, followed by a descriptive account of the Causal Relations
that finds no parallel in any other philosophy.
A physicist should not delve into Abhidhamma to get a thorough knowledge of
physics.
It should be made clear that Abhidhamma does not attempt to give a
systematized knowledge of mind and matter. It investigates these two composite
factors of so-called being to help the understanding of things as they truly
are. A philosophy has been developed on these lines. Based on that philosophy,
an ethical system has been evolved to realize the ultimate goal, Nibbāna.
As Mrs. Rhys Davids rightly says, Abhidhamma deals with “(1) What we find (a)
within us (b) around us and of (2) what we aspire to find.”
In Abhidhamma all irrelevant problems that interest students and scholars,
but having no relation to one’s Deliverance, are deliberately set aside.
The Abhidhammattha Sangaha, the authorship of which is attributed to
venerable Anuruddha Thera, an Indian monk of Kanjevaram (Kāñcipura), gives an
epitome of the entire Abhidhamma Pitaka. It is still the most fitting
introduction to Abhidhamma. By mastering this book, a general knowledge of
Abhidhamma may easily be acquired.
To be a master of Abhidhamma all the seven books, together with commentaries
and sub-commentaries, have to be read and re-read patiently and critically.
Abhidhamma is not a subject of fleeting interest designed for the superficial
reader.
To the wise truth-seekers, Abhidhamma is an indispensable guide and an
intellectual treat. Here there is food for thought to original thinkers and to
earnest students who wish to increase their wisdom and lead an ideal Buddhist
life.
However, to the superficial, Abhidhamma must appear as dry as dust.
It may be questioned, “Is Abhidhamma absolutely essential to realize Nibbāna,
the summum bonum of Buddhism, or even to comprehend things as they truly are?”
Undoubtedly Abhidhamma is extremely helpful to comprehend fully the word of
the Buddha and realize Nibbāna, as it presents a key to open the door of
reality. It deals with realities and a practical way of noble living, based on
the experience of those who have understood and realized. Without a knowledge of
the Abhidhamma one at times’ finds it difficult to understand the real
significance of some profound teachings of the Buddha. To develop Insight
(vipassanā) Abhidhamma is certainly very useful.
But one cannot positively assert that Abhidhamma is absolutely necessary to
gain one’s Deliverance.
Understanding or realization is purely personal (sanditthika).
The four Noble Truths that form the foundation of the Buddha’s teaching are
dependent on this one fathom body. The Dhamma is not apart from oneself. Look
within, Seek thyself. Lo, the truth will unfold itself.
Did not sorrow-afflicted Patācārā, who lost her dear and near ones, realize
Nibbāna; reflecting on the disappearance of water that washed her feet?
Did not Cūlapanthaka, who could not memorize a verse even for four months,
attain Arahantship by comprehending the impermanent nature of a clean
handkerchief that he was handling, gazing at the sun?
Did not Upatissa, later venerable Sāriputta Thera, realize Nibbāna, on
hearing half a stanza relating to cause and effect?
To some a fallen withered leaf alone was sufficient to attain Pacceka Buddha
hood.
It was mindfulness on respiration (ānāpāna-sati) that acted as the
basis for the Bodhisatta to attain Buddha hood.
To profound thinkers, a slight indication is sufficient to discover great
truths.
According to some scholars, Abhidhamma is not a teaching of the Buddha, but
is a later elaboration of scholastic monks.
Tradition, however, attributes the nucleus of the Abhidhamma to the Buddha
Himself.
Commentators state that the Buddha, as a mark of gratitude to His mother who
was born in a celestial plane, preached the Abhidhamma to His mother Deva and
others continuously for three months. The principal topics (mātikā) of
the advanced teaching such as moral states (kusalā dhammā), immoral
states (akusalā dhammā) and indeterminate states (abyākatā dhammā),
etc., were taught by the Buddha to venerable Sāriputta Thera, who subsequently
elaborated them in the six books (Kathāvatthu being excluded) that comprise the
Abhidhamma Pitaka.
Whoever the great author or authors of the Abhidhamma may have been, it has
to be admitted that he or they had intellectual genius comparable only to that
of the Buddha. This is evident from the intricate and subtle Patthāna Pakarana
which minutely describes the various causal relations.
It is very difficult to suggest an appropriate English equivalent for
Abhidhamma.
There are many technical terms, too, in Abhidhamma which cannot be rendered
into English so as to convey their exact connotation. Some English equivalents
such as consciousness, will, volition, intellect, perception are used in a
specific sense in Western Philosophy. Readers should try to understand in what
sense these technical terms are employed in Abhidhamma. To avoid any
misunderstanding, due to preconceived views, Pāli words, though at times
cumbersome to those not acquainted with the language, have judiciously been
retained wherever the English renderings seem to be inadequate. To convey the
correct meaning implied by the Pāli terms, the etymology has been given in many
instances.
At times Pāli technical terms have been used in preference to English
renderings so that the reader may be acquainted with them and not get confused
with English terminology.
Sometimes readers will come across unusual words such as corruption,
defilement, volitional activities, functional, resultants, and so forth, which
are of great significance from an Abhidhamma standpoint. Their exact meaning
should be clearly understood.
In preparing this translation, Buddhist Psychology by Mrs. Rhys Davids and
the Compendium of Philosophy (Abhidhammattha Sangaha) by Mr. Shwe Zan Aung
proved extremely helpful to me. Liberty has been taken to quote them wherever
necessary with due acknowledgment.
My grateful thanks are due to the Kandy Buddhist Publication Society for the
printing of this fourth revised volume, to the printers for expediting the
printing, to Miss Rañjani Goonatilaka for correcting the proofs, and to Ven.
Bhikkhu Bodhi for his useful suggestions.
Above all I have to thank Mr. Lankatilaka, a most distinguished artist of Sri
Lanka, for his beautiful and symbolical dust jacket design.
The seven books of the Abhidhamma Pitaka, the third division
of the Tipitaka, offer an extraordinarily detailed analysis of the basic
natural principles that govern mental and physical processes. Whereas
the Sutta and Vinaya Pitakas lay out the practical aspects of the
Buddhist path to Awakening, the Abhidhamma Pitaka provides a theoretical
framework to explain the causal underpinnings of that very path. In
Abhidhamma philosophy the familiar psycho-physical universe (our world
of “trees” and “rocks,” “I” and “you”) is distilled to its essence: an
intricate web of impersonal phenomena and processes unfolding at an
inconceivably rapid pace from moment to moment, according to precisely
defined natural laws.
‘Suppose a monk were to say:
“Friends, I heard and received this from the Lord’s own lips: this is
the Dhamma, this is the discipline, this is the Master’s teaching”,
then, monks, you should neither approve nor disapprove his words. Then,
without approving or disapproving, his words and expressions should be
carefully noted and compared with the Suttas and reviewed in the light
of the discipline. If they, on such comparison and review, are found not
to conform to the Suttas or the discipline, the conclusion must be:
“Assuredly this is not the word of the Buddha, it has been wrongly
understood by this monk”, and the matter is to be rejected. But where
on such comparison and review they are found to conform to the Suttas
or the discipline, the conclusion must be: “Assuredly this is the word
of the Buddha, it has been rightly understood by this monk.”
- DN 16 Mahāparinibbāna Sutta - The Great Passing, The Buddha’s Last Days
The authentic teachings of Gotama the Buddha have been preserved and
handed down to us and are to be found in the Tipiṭaka. The Pāli word,
‘Tipiṭaka’, literally means ‘the three baskets’ (ti=three +
piṭaka=collections of scriptures). All of the Buddha’s teachings were
divided into three parts. 1. The first part is known as the Vinaya Piṭaka and it contains all the rules which Buddha laid down for monks and nuns. 2. The second part is called the Suttaṅta Piṭaka and it contains the Discourses. 3. The third part is known as the Abhidhamma Piṭaka and comprises the psycho-ethical teachings of the Buddha.
It is known, that whenever the Buddha gave a discourse to his ordained
disciples or lay-followers or prescribed a monastic rule in the course
of his forty-five year ministry, those of his devoted and learned monks,
then present would immediately commit his teachings word for word to
memory. Thus the Buddha’s words were preserved accurately and were in
due course passed down orally from teacher to pupil. Some of the monks
who had heard the Buddha preach in person were Arahants, and so by
definition, ‘pure ones’ free from passion, ill-will and delusion and
therefore, was without doubt capable of retaining, perfectly the
Buddha’s words. Thus they ensured that the Buddha’s teachings would be
preserved faithfully for posterity. Even those devoted monks
who had not yet attained Arahantahood but had reached the first three
stages of sainthood and had powerful, retentive memories could also call
to mind word for word what the Buddha had preached and so could be
worthy custodians of the Buddha’s teachings. One such monk was Ānanda,
the chosen attendant and constant companion of the Buddha during the
last twenty-five years of the his life. Ānanda was highly intelligent
and gifted with the ability to remember whatever he had heard. Indeed,
it was his express wish that the Buddha always relate all of his
discourses to him and although he was not yet an Arahanta he
deliberately committed to memory word for word all the Buddha’s sermons
with which he exhorted monks, nuns and his lay followers. The combined
efforts of these gifted and devoted monks made it possible for the
Dhamma and Vinaya, as taught by the Buddha to be preserved in its
original state. The Pāli Tipiṭaka and its allied literature
exists as a result of the Buddha’s discovery of the noble and liberating
path of the pure Dhamma. This path enables all those who follow it to
lead a peaceful and happy life. Indeed, in this day and age we are
fortunate to have the authentic teachings of the Buddha preserved for
future generations through the conscientious and concerted efforts of
his ordained disciples down through the ages. The Buddha had said to his
disciples that when he was no longer amongst them, that it was
essential that the Saṅgha should come together for the purpose of
collectively reciting the Dhamma, precisely as he had taught it. In
compliance with this instruction the first Elders duly called a council
and systematically ordered all the Buddha’s discourses and monastic
rules and then faithfully recited them word for word in concert.
The teachings contained in the Tipiṭaka are also known as the Doctrine
of the Elders [Theravāda]. These discourses number several hundred and
have always been recited word for word ever since the First Council was
convened. Subsequently, more Councils have been called for a number of
reasons but at every one of them the entire body of the Buddha’s
teaching has always been recited by the Saṅgha participants, in concert
and word for word. The first council took place three months after the
Buddha’s attainment of Mahāparinibbāṇa and was followed by five more,
two of which were convened in the nineteenth and twentieth centuries.
These collective recitations which were performed by the monks at all
these Dhamma Councils are known as the ‘Dhamma Saṅgītis’, the Dhamma
Recitations. They are so designated because of the precedent set at the
First Dhamma Council, when all the Teachings were recited first by an
Elder of the Saṅgha and then chanted once again in chorus by all of the
monks attending the assembly. The recitation was judged to have been
authentic, when and only when, it had been approved unanimously by the
members of the Council. What follows is a brief history of the Six
Councils.
The First Council
King Ajātasattu sponsored the First Council. It was convened in 544
B.C. in the Sattapaāāī Cave situated outside Rājagaha three months after
the Buddha had passed away. A detailed account of this historic meeting
can be found in the Cūllavagga of the Vinaya Piṭaka. According to this
record the incident which prompted the Elder Mahākassapa to call this
meeting was his hearing a disparaging remark about the strict rule of
life for monks. This is what happened. The monk Subhadda, a former
barber, who had ordained late in life, upon hearing that the Buddha had
expired, voiced his resentment at having to abide by all the rules for
monks laid down by the Buddha. Many monks lamented the passing of the
Buddha and were deeply grieved. However, the Elder Mahākassapa heard
Subhadda say: ‘’Enough your Reverences, do not grieve, do not lament. We
are well rid of this great recluse (the Buddha). We were tormented when
he said, ‘this is allowable to you, this is not allowable to you’ but
now we will be able to do as we like and we will not have to do what we
do not like'’. Mahākassapa was alarmed by his remark and feared that the
Dhamma and the Vinaya might be corrupted and not survive intact if
other monks were to behave like Subhadda and interpret the Dhamma and
the Vinaya rules as they pleased. To avoid this he decided that the
Dhamma must be preserved and protected. To this end after gaining the
Saṅgha’s approval he called to council five hundred Arahants. Ānanda was
to be included in this provided he attained Arahanthood by the time the
council convened. With the Elder Mahākassapa presiding, the
five-hundred Arahant monks met in council during the rainy season. The
first thing Mahākassapa did was to question the foremost expert on the
Vinaya of the day, Venerable Upāli on particulars of the monastic rule.
This monk was well qualified for the task as the Buddha had taught him
the whole of the Vinaya himself. First of all the Elder Mahākassapa
asked him specifically about the ruling on the first offense [pārājika],
with regard to the subject, the occasion, the individual introduced,
the proclamation, the repetition of the proclamation, the offense and
the case of non-offense. Upāli gave knowledgeable and adequate answers
and his remarks met with the unanimous approval of the presiding Saṅgha.
Thus the Vinaya was formally approved. The Elder Mahākassapa
then turned his attention to Ānanda in virtue of his reputable expertise
in all matters connected with the Dhamma. Happily, the night before the
Council was to meet, Ānanda had attained Arahantship and joined the
Council. The Elder Mahākassapa, therefore, was able to question him at
length with complete confidence about the Dhamma with specific reference
to the Buddha’s sermons. This interrogation on the Dhamma sought to
verify the place where all the discourses were first preached and the
person to whom they had been addressed. Ānanda, aided by his
word-perfect memory was able to answer accurately and so the Discourses
met with the unanimous approval of the Saṅgha. The First Council also
gave its official seal of approval for the closure of the chapter on the
minor and lesser rules, and approval for their observance. It took the
monks seven months to recite the whole of the Vinaya and the Dhamma and
those monks sufficiently endowed with good memories retained all that
had been recited. This historic first council came to be known as the
Paācasatika because five-hundred fully enlightened Arahants had taken
part in it.
The Second Council
The Second Council was called one hundred years after the Buddha’s
Parinibbāṇa in order to settle a serious dispute over the ‘ten points’.
This is a reference to some monks breaking of ten minor rules. they were
given to: 1. Storing salt in a horn. 2. Eating after midday. 3. Eating once and then going again to a village for alms. 4. Holding the Uposatha Ceremony with monks dwelling in the same locality. 5. Carrying out official acts when the assembly was incomplete. 6. Following a certain practice because it was done by one’s tutor or teacher. 7. Eating sour milk after one had his midday meal. 8. Consuming strong drink before it had been fermented. 9. Using a rug which was not the proper size. 10. Using gold and silver.
Their misdeeds became an issue and caused a major controversy as
breaking these rules was thought to contradict the Buddha’s original
teachings. King Kāḷāsoka was the Second Council’s patron and the meeting
took place at Vesāli due to the following circumstances. One day,
whilst visiting the Mahāvana Grove at Veāsli, the Elder Yasa came to
know that a large group of monks known as the Vajjians were infringing
the rule which prohibited monk’s accepting gold and silver by openly
asking for it from their lay devotees. He immediately criticized their
behavior and their response was to offer him a share of their illegal
gains in the hope that he would be won over. The Elder Yasa, however
declined and scorned their behavior. The monks immediately sued him with
a formal action of reconciliation, accusing him of having blamed their
lay devotees. The Elder Yasa accordingly reconciled himself with the lay
devotees, but at the same time, convinced them that the Vijjian monks
had done wrong by quoting the Buddha’s pronouncement on the prohibition
against accepting or soliciting for gold and silver. The laymen
immediately expressed their support for the Elder Yasa and declared the
Vajjian monks to the wrong-doers and heretics, saying ‘’the Elder Yasa
alone is the real monk and Sākyan son. All the others are not monks, not
Sākyan sons'’. The Stubborn and unrepentant Vajjian monks then
moved to suspend the Venerable Yasa Thera without the approval of the
rest of the Saṅgha when they came to know of the outcome of his meeting
with their lay devotees. The Elder Yasa, however escaped their censure
and went in search of support from monks elsewhere, who upheld his
orthodox views on the Vinaya. Sixty forest dwelling monks from Pāvā and
eighty monks from the southern regions of Avanti who were of the same
view, offered to help him to check the corruption of the Vinaya.
Together they decided to go to Soreyya to consult the Venerable Revata
as he was a highly revered monk and an expert in the Dhamma and the
Vinaya. As soon as the Vajjian monks came to know this they also sought
the Venerable Revata’s support by offering him the four requisites which
he promptly refused. These monks then sought to use the same means to
win over the Venerable Revata’s attendant, the Venerable Uttara. At
first he too, rightly declined their offer but they craftily persuaded
him to accept their offer, saying that when the requisites meant for the
Buddha were not accepted by him, Ānanda would be asked to accept them
and would often agree to do so. Uttara changed his mind and accepted the
requisites. Urged on by them he then agreed to go and persuade the
Venerable Revata to declare that the Vajjian monks were indeed speakers
of the Truth and upholders of the Dhamma. The Venerable Revata saw
through their ruse and refused to support them. He then dismissed
Uttara. In order to settle the matter once and for all, the Venerable
Revata advised that a council should be called at Vāḷikārāma with
himself asking questions on the ten offenses of the most senior of the
Elders of the day, the Thera Sabbjakāmi. Once his opinion was given it
was to be heard by a committee of eight monks, and its validity decided
by their vote. The eight monks called to judge the matter were the
Venerables Sabbakāmi, saḷha, Khujjasobhita and Vāsabhagāmika, from the
East and four monks from the West, the Venerables Revata,
Sambhuta-Sāṇavāsī, Yasa and Sumana. They thoroughly debated the matter
with Revata as the questioner and sabbakāmī answering his questions.
After the debate was heard the eight monks decided against the Vajjian
monks and their verdict was announced to the assembly. Afterwards
seven-hundred monks recited the Dhamma and Vinaya and this recital came
to be known as the Sattasatī because seven-hundred monks had taken part
in it. This historic council is also called, the Yasatthera Sangīti
because of the major role the Elder Yasa played in it and his zeal for
safeguarding the Vinaya. The Vajjian monks categorically refused to
accept the Council’s decision and in defiance called a council of there
own which was called the Mahāsaṅgiti.
The Third Council
The Third Council was held primarily to rid the Saṅgha of corruption
and bogus monks who held heretical views. The Council was convened in
326 B.C. At Asokārāma in Paṭaliputta under the patronage of Emperor
Asoka. It was presided over by the Elder Moggaliputta Tissa and one
thousand monks participated in this Council. Tradition has it that Asoka
had won his throne through shedding the blood of all his father’s son’s
save his own brother, Tissa Kumāra who eventually got ordained and
achieved Arahantship. Asoka was crowned in the two hundred and
eighteenth year after the Buddha’s Mahaparinibbāna. At first he paid
only token homage to the Dhamma and the Saṅgha and also supported
members of other religious sects as his father had done before him.
However, all this changed when he met the pious novice-monk Nigrodha who
preached him the Appamāda-vagga. Thereafter he ceased supporting other
religious groups and his interest in and devotion to the Dhamma
deepened. He used his enormous wealth to build, it is said, eighty-four
thousand pagodas and vihāras and to lavishly support the Bhikkhus with
the four requisites. His son Mahinda and his daughter Saṅghamittā were
ordained and admitted to the Saṅgha. Eventually, his generosity was to
cause serious problems within the Saṅgha. In time the order was
infiltrated by many unworthy men, holding heretical views and who were
attracted to the order because of the Emperor’s generous support and
costly offerings of food, clothing, shelter and medicine. Large numbers
of faithless, greedy men espousing wrong views tried to join the order
but were deemed unfit for ordination. Despite this they seized the
chance to exploit the Emperor’s generosity for their own ends and donned
robes and joined the order without having been ordained properly.
Consequently, respect for the Saṅgha diminished. When this came to light
some of the genuine monks refused to hold the prescribed purification
or Uposatha ceremony in the company of the corrupt, heretical monks.
When the Emperor heard about this he sought to rectify the situation
and dispatched one of his ministers to the monks with the command that
they perform the ceremony. However, the Emperor had given the minister
no specific orders as to what means were to be used to carry out his
command. The monks refused to obey and hold the ceremony in the company
of their false and ‘thieving’ companions [theyyasinivāsaka]. In
desperation the angry minister advanced down the line of seated monks
and drawing his sword, beheaded all of them one after the other until he
came to the King’s brother, Tissa who had been ordained. The horrified
minister stopped the slaughter and fled the hall and reported back to
the Emperor Asoka was deeply grieved and upset by what had happened and
blamed himself for the killings. He sought Thera Moggaliputta Tissa’s
counsel. He proposed that the heretical monks be expelled from the order
and a third Council be convened immediately. So it was that in the
seventeenth year of the Emperor’s reign the Third Council was called.
Thera Moggaliputta Tissa headed the proceedings and chose one thousand
monks from the sixty thousand participants for the traditional
recitation of the Dhamma and the Vinaya, which went on for nine months.
The Emperor, himself questioned monks from a number of monasteries about
the teachings of the Buddha. Those who held wrong views were exposed
and expelled from the Saṅgha immediately. In this way the Bhikkhu Saṅgha
was purged of heretics and bogus bhikkhus. This council
achieved a number of other important things as well. The Elder
Moggaliputta Tissa, in order to refute a number of heresies and ensure
the Dhamma was kept pure, complied a book during the council called the
Kathāvatthu. This book consists of twenty-three chapters, and is a
collection of discussion (kathā) and refutations of the heretical views
held by various sects on matters philosophical. It is the fifth of the
seven books of the Abhidhamma Piṭaka. The members of the Council also
gave a royal seal of approval to the doctrine of the Buddha, naming it
the Vibhajjavāda, the Doctrine of Analysis. It is identical with the
approved Theravāda doctrine. One of the most significant achievements of
this Dhamma assembly and one which was to bear fruit for centuries to
come, was the Emperor’s sending forth of monks, well versed in the
Buddha’s Dhamma and Vinaya who could recite all of it by heart, to teach
it in nine different countries. These Dhammadūta monks included the
Venerable Majjhantika Thera who went to Kashmir and Gandhāra. He was
asked to preach the Dhamma and establish an order of monks there. The
Venerable Mahādeva was sent to Mahinsakamaṇḍaḷa (modern Mysore) and the
Venerable Rakkhita Thera was dispatched to Vanavāsī (northern Kanara in
the south of India.) The Venerable Yonaka Dhammarakkhita Thera was sent
to Upper Aparantaka (northern Gujarat, Kathiawar, Kutch and Sindh].
The Venerable Mahārakkhita Thera went to Yonaka-loka (the land of the
lonians, Bactrians and the Greeks.) The Venerable Majjhima Thera went to
Himavanta (the place adjoining the Himalayas.) The Venerable Soṇa and
the Venerable Uttara were sent to Suvaṇṇabhūmi [now Myanmar]. The
Venerable Mahinda Thera, The Venerable Ittiya Thera, the Venerable
Uttiya Thera, the Venerable Sambala Thera and the Venerable Bhaddasāla
Thera were sent to Tambapaṇṇi (now Sri Lanka). The Dhamma missions of
these monks succeeded and bore great fruits in the course of time and
went a long way in ennobling the peoples of these lands with the gift of
the Dhamma and influencing their civilizations and cultures.
With the spread of Dhamma through the words of the Buddha, in due course
India came to be known as Visvaguru, the teacher of the world.
The Fourth Council
The Fourth Council was held in Tambapaṇṇi [Sri Lanka] in 29 B.C.
under the patronage of King Vaṭṭagāmaṇi. The main reason for its
convening was the realization that is was now not possible for the
majority of monks to retain the entire Tipiṭaka in their memories as had
been the case formerly for the Venerable Mahinda and those who followed
him soon after. Therefore, as the art of writing had, by this time
developed substantially, it was thought expedient and necessary to have
the entire body of the Buddha’s teaching written down. King Vaṭṭagāmaṇi
supported the monk’s idea and a council was held specifically to reduce
the Tipiṭaka in its entirety to writing. Therefore, so that the genuine
Dhamma might be lastingly preserved, the Venerable Mahārakhita and five
hundred monks recited the words of the Buddha and then wrote them down
on palm leaves. This remarkable project took place in a cave called, the
Āloka lena, situated in the cleft of an ancient landslip near what is
now Matale. Thus the aim of the Council was achieved and the
preservation in writing of the authentic Dhamma was ensured. Later, in
the Eighteenth Century, King Vijayarājasīha had images of the Buddha
created in this cave.
The Fifth Council
The Fifth Council took place in Māndalay, Burma now known as Myanmar
in 1871 A.D. in the reign of King Mindon. The chief objective of this
meeting was to recite all the teachings of the Buddha and examine them
in minute detail to see if any of them had been altered, distorted or
dropped. It was presided over by three Elders, the Venerable Mahāthera
Jāgarābhivaṃsa, the Venerable Narindābhidhaja, and the Venerable
Mahāthera Sumaṅgalasāmi in the company of some two thousand four hundred
monks (2,400). Their joint Dhamma recitation lasted for five months. It
was also the work of this council to cause the entire Tipiṭaka to be
inscribed for posterity on seven hundred and twenty-nine marble slabs in
the Myanmar script after its recitation had been completed and
unanimously approved. This monumental task was done by some two thousand
four hundred erudite monks and many skilled craftsmen who upon
completion of each slab had them housed in beautiful miniature ‘piṭaka’
pagodas on a special site in the grounds of King Mindon’s Kuthodaw
Pagoda at the foot of Māndalay Hill where this so called ‘largest book
in the world’, stands to this day.
The Sixth Council
The Sixth Council was called at Kaba Aye in Yangon, formerly Rangoon
in 1954, eighty-three years after the fifth one was held in Mandalay. It
was sponsored by the Burmese Government led by the Prime Minister, the
Honorable U Nu. He authorized the construction of the Mahā Pāsāna Gūhā,
the great cave that was built from the ground up, to serve as the
gathering place much like India’s Sattapānni Cave–the site of the first
Dhamma Council. Upon its completion, the Council met on the 17th of
May, 1954. As in the case of the preceding councils, its first objective
was to affirm and preserve the genuine Dhamma and Vinaya. However it
was unique in so far as the monks who took part in it came from eight
countries. These two thousand five hundred learned Theravāda monks came
from Myanmar, Cambodia, India, Laos, Nepal, Sri Lanka, Thailand and
Vietnam. The late Venerable Mahāsi Sayadaw was appointed the noble task
of asking the required questions about the Dhamma of the Venerable
Bhadanta Vicittasārābhivaṃsa Tipiṭakadhara Dhammabhaṇḍāgārika who
answered all of them learnedly and satisfactorily. By the time this
council met, all the participating countries had the Pāli Tipiṭaka
rendered into their native scripts, with the exception of India.
The traditional recitation of the Dhamma Scriptures took two years
during which the Tipiṭaka and its allied literature in all the scripts
were painstakingly examined. Any differences found were noted down, the
necessary corrections were made and all the versions were then collated.
Happily, it was found that there was not much difference in the content
of any of the texts. Finally, after the Council had officially approved
them, all the volumes of the Tipiṭaka and their Commentaries were
prepared for printing on modern presses and published in the Myanmar
(Burmese) script. This notable achievement was made possible through the
dedicated efforts of the two thousand five hundred monks and numerous
lay people. Their work came to an end in May, 1956, two and a half
millennia after the Lord attained Parinibbāna. This council’s work was
the unique achievement of representatives from the entire Buddhist
world. The version of the Tipiṭaka which it undertook to produce has
been recognized as being true to the pristine teachings of Gotama the
Buddha and the most authoritative rendering of them to date.
The volumes printed after the Sixth Saṅgāyana were printed in Myanmar
script. In order to make the volumes to the people of India, Vipassana
Research Institute started the project to print the Tipiṭaka with its
Aṭṭhakathās and ṭikas in Devanagari in the year 1990.
Abhidhamma, as the term implies, is the Higher Teaching of the Buddha. It
expounds the quintessence of His profound doctrine.
The Dhamma, embodied in the Sutta Pitaka, is the conventional teaching
(vohāra desanā), and the Abhidhamma is the ultimate teaching (paramattha
desanā)
In the Abhidhamma both mind and matter, which constitute this complex
machinery of man, are microscopically analyzed. Chief events connected with the
process of birth and death are explained in detail. Intricate points of the
Dhamma are clarified. The Path of Emancipation is set forth in clear terms.
Modern Psychology, limited as it is comes within the scope of Abhidhamma
inasmuch as it deals with the mind, with thoughts, thought-processes, and mental
states but it does not admit of a psyche or a soul. Buddhism teaches a
psychology without a psyche.
If one were to read the Abhidhamma as a modern textbook on psychology, one
would be disappointed. No attempt has here been made to solve all the problems
that confront a modern psychologist.
Consciousness is defined. Thoughts are analyzed and classified chiefly from
an ethical standpoint. All mental states are enumerated. The composition of each
type of consciousness is set forth in detail. The description of
thought-processes that arise through the five sense-doors and the mind-door is
extremely interesting. Such a clear exposition of thought-processes cannot be
found in any other psychological treatise.
Bhavanga and Javana thought-moments, which are explained only
in the Abhidhamma, and which have no parallel in modern psychology, are of
special interest to a research student in psychology.
That consciousness flows like a stream, a view propounded by some modern
psychologists like William James, becomes extremely clear to one who understands
the Abhidhamma. It must be added that an Abhidhamma student can fully comprehend
the Anattā
(No-soul) doctrine, the crux of Buddhism, which is important both from a
philosophical and an ethical standpoint.
The advent of death, process of rebirth in various planes without anything to
pass from one life to another, the evidently verifiable doctrine of Kamma and
Rebirth are fully explained.
Giving a wealth of details about mind, Abhidhamma discusses the second factor
of man-matter or rūpa. Fundamental units of matter, material forces,
properties of matter, source of matter, relationship of mind and matter, are
described.
In the Abhidhammattha Sangaha there is a brief exposition of the Law of
Dependent Origination, followed by a descriptive account of the Causal Relations
that finds no parallel in any other philosophy.
A physicist should not delve into Abhidhamma to get a thorough knowledge of
physics.
It should be made clear that Abhidhamma does not attempt to give a
systematized knowledge of mind and matter. It investigates these two composite
factors of so-called being to help the understanding of things as they truly
are. A philosophy has been developed on these lines. Based on that philosophy,
an ethical system has been evolved to realize the ultimate goal, Nibbāna.
As Mrs. Rhys Davids rightly says, Abhidhamma deals with “(1) What we find (a)
within us (b) around us and of (2) what we aspire to find.”
In Abhidhamma all irrelevant problems that interest students and scholars,
but having no relation to one’s Deliverance, are deliberately set aside.
The Abhidhammattha Sangaha, the authorship of which is attributed to
venerable Anuruddha Thera, an Indian monk of Kanjevaram (Kāñcipura), gives an
epitome of the entire Abhidhamma Pitaka. It is still the most fitting
introduction to Abhidhamma. By mastering this book, a general knowledge of
Abhidhamma may easily be acquired.
To be a master of Abhidhamma all the seven books, together with commentaries
and sub-commentaries, have to be read and re-read patiently and critically.
Abhidhamma is not a subject of fleeting interest designed for the superficial
reader.
To the wise truth-seekers, Abhidhamma is an indispensable guide and an
intellectual treat. Here there is food for thought to original thinkers and to
earnest students who wish to increase their wisdom and lead an ideal Buddhist
life.
However, to the superficial, Abhidhamma must appear as dry as dust.
It may be questioned, “Is Abhidhamma absolutely essential to realize Nibbāna,
the summum bonum of Buddhism, or even to comprehend things as they truly are?”
Undoubtedly Abhidhamma is extremely helpful to comprehend fully the word of
the Buddha and realize Nibbāna, as it presents a key to open the door of
reality. It deals with realities and a practical way of noble living, based on
the experience of those who have understood and realized. Without a knowledge of
the Abhidhamma one at times’ finds it difficult to understand the real
significance of some profound teachings of the Buddha. To develop Insight
(vipassanā) Abhidhamma is certainly very useful.
But one cannot positively assert that Abhidhamma is absolutely necessary to
gain one’s Deliverance.
Understanding or realization is purely personal (sanditthika).
The four Noble Truths that form the foundation of the Buddha’s teaching are
dependent on this one fathom body. The Dhamma is not apart from oneself. Look
within, Seek thyself. Lo, the truth will unfold itself.
Did not sorrow-afflicted Patācārā, who lost her dear and near ones, realize
Nibbāna; reflecting on the disappearance of water that washed her feet?
Did not Cūlapanthaka, who could not memorize a verse even for four months,
attain Arahantship by comprehending the impermanent nature of a clean
handkerchief that he was handling, gazing at the sun?
Did not Upatissa, later venerable Sāriputta Thera, realize Nibbāna, on
hearing half a stanza relating to cause and effect?
To some a fallen withered leaf alone was sufficient to attain Pacceka Buddha
hood.
It was mindfulness on respiration (ānāpāna-sati) that acted as the
basis for the Bodhisatta to attain Buddha hood.
To profound thinkers, a slight indication is sufficient to discover great
truths.
According to some scholars, Abhidhamma is not a teaching of the Buddha, but
is a later elaboration of scholastic monks.
Tradition, however, attributes the nucleus of the Abhidhamma to the Buddha
Himself.
Commentators state that the Buddha, as a mark of gratitude to His mother who
was born in a celestial plane, preached the Abhidhamma to His mother Deva and
others continuously for three months. The principal topics (mātikā) of
the advanced teaching such as moral states (kusalā dhammā), immoral
states (akusalā dhammā) and indeterminate states (abyākatā dhammā),
etc., were taught by the Buddha to venerable Sāriputta Thera, who subsequently
elaborated them in the six books (Kathāvatthu being excluded) that comprise the
Abhidhamma Pitaka.
Whoever the great author or authors of the Abhidhamma may have been, it has
to be admitted that he or they had intellectual genius comparable only to that
of the Buddha. This is evident from the intricate and subtle Patthāna Pakarana
which minutely describes the various causal relations.
It is very difficult to suggest an appropriate English equivalent for
Abhidhamma.
There are many technical terms, too, in Abhidhamma which cannot be rendered
into English so as to convey their exact connotation. Some English equivalents
such as consciousness, will, volition, intellect, perception are used in a
specific sense in Western Philosophy. Readers should try to understand in what
sense these technical terms are employed in Abhidhamma. To avoid any
misunderstanding, due to preconceived views, Pāli words, though at times
cumbersome to those not acquainted with the language, have judiciously been
retained wherever the English renderings seem to be inadequate. To convey the
correct meaning implied by the Pāli terms, the etymology has been given in many
instances.
At times Pāli technical terms have been used in preference to English
renderings so that the reader may be acquainted with them and not get confused
with English terminology.
Sometimes readers will come across unusual words such as corruption,
defilement, volitional activities, functional, resultants, and so forth, which
are of great significance from an Abhidhamma standpoint. Their exact meaning
should be clearly understood.
In preparing this translation, Buddhist Psychology by Mrs. Rhys Davids and
the Compendium of Philosophy (Abhidhammattha Sangaha) by Mr. Shwe Zan Aung
proved extremely helpful to me. Liberty has been taken to quote them wherever
necessary with due acknowledgment.
My grateful thanks are due to the Kandy Buddhist Publication Society for the
printing of this fourth revised volume, to the printers for expediting the
printing, to Miss Rañjani Goonatilaka for correcting the proofs, and to Ven.
Bhikkhu Bodhi for his useful suggestions.
Above all I have to thank Mr. Lankatilaka, a most distinguished artist of Sri
Lanka, for his beautiful and symbolical dust jacket design.
The seven books of the Abhidhamma Pitaka, the third division
of the Tipitaka, offer an extraordinarily detailed analysis of the basic
natural principles that govern mental and physical processes. Whereas
the Sutta and Vinaya Pitakas lay out the practical aspects of the
Buddhist path to Awakening, the Abhidhamma Pitaka provides a theoretical
framework to explain the causal underpinnings of that very path. In
Abhidhamma philosophy the familiar psycho-physical universe (our world
of “trees” and “rocks,” “I” and “you”) is distilled to its essence: an
intricate web of impersonal phenomena and processes unfolding at an
inconceivably rapid pace from moment to moment, according to precisely
defined natural laws.
‘Suppose a monk were to say:
“Friends, I heard and received this from the Lord’s own lips: this is
the Dhamma, this is the discipline, this is the Master’s teaching”,
then, monks, you should neither approve nor disapprove his words. Then,
without approving or disapproving, his words and expressions should be
carefully noted and compared with the Suttas and reviewed in the light
of the discipline. If they, on such comparison and review, are found not
to conform to the Suttas or the discipline, the conclusion must be:
“Assuredly this is not the word of the Buddha, it has been wrongly
understood by this monk”, and the matter is to be rejected. But where
on such comparison and review they are found to conform to the Suttas
or the discipline, the conclusion must be: “Assuredly this is the word
of the Buddha, it has been rightly understood by this monk.”
- DN 16 Mahāparinibbāna Sutta - The Great Passing, The Buddha’s Last Days
The authentic teachings of Gotama the Buddha have been preserved and
handed down to us and are to be found in the Tipiṭaka. The Pāli word,
‘Tipiṭaka’, literally means ‘the three baskets’ (ti=three +
piṭaka=collections of scriptures). All of the Buddha’s teachings were
divided into three parts. 1. The first part is known as the Vinaya Piṭaka and it contains all the rules which Buddha laid down for monks and nuns. 2. The second part is called the Suttaṅta Piṭaka and it contains the Discourses. 3. The third part is known as the Abhidhamma Piṭaka and comprises the psycho-ethical teachings of the Buddha.
It is known, that whenever the Buddha gave a discourse to his ordained
disciples or lay-followers or prescribed a monastic rule in the course
of his forty-five year ministry, those of his devoted and learned monks,
then present would immediately commit his teachings word for word to
memory. Thus the Buddha’s words were preserved accurately and were in
due course passed down orally from teacher to pupil. Some of the monks
who had heard the Buddha preach in person were Arahants, and so by
definition, ‘pure ones’ free from passion, ill-will and delusion and
therefore, was without doubt capable of retaining, perfectly the
Buddha’s words. Thus they ensured that the Buddha’s teachings would be
preserved faithfully for posterity. Even those devoted monks
who had not yet attained Arahantahood but had reached the first three
stages of sainthood and had powerful, retentive memories could also call
to mind word for word what the Buddha had preached and so could be
worthy custodians of the Buddha’s teachings. One such monk was Ānanda,
the chosen attendant and constant companion of the Buddha during the
last twenty-five years of the his life. Ānanda was highly intelligent
and gifted with the ability to remember whatever he had heard. Indeed,
it was his express wish that the Buddha always relate all of his
discourses to him and although he was not yet an Arahanta he
deliberately committed to memory word for word all the Buddha’s sermons
with which he exhorted monks, nuns and his lay followers. The combined
efforts of these gifted and devoted monks made it possible for the
Dhamma and Vinaya, as taught by the Buddha to be preserved in its
original state. The Pāli Tipiṭaka and its allied literature
exists as a result of the Buddha’s discovery of the noble and liberating
path of the pure Dhamma. This path enables all those who follow it to
lead a peaceful and happy life. Indeed, in this day and age we are
fortunate to have the authentic teachings of the Buddha preserved for
future generations through the conscientious and concerted efforts of
his ordained disciples down through the ages. The Buddha had said to his
disciples that when he was no longer amongst them, that it was
essential that the Saṅgha should come together for the purpose of
collectively reciting the Dhamma, precisely as he had taught it. In
compliance with this instruction the first Elders duly called a council
and systematically ordered all the Buddha’s discourses and monastic
rules and then faithfully recited them word for word in concert.
The teachings contained in the Tipiṭaka are also known as the Doctrine
of the Elders [Theravāda]. These discourses number several hundred and
have always been recited word for word ever since the First Council was
convened. Subsequently, more Councils have been called for a number of
reasons but at every one of them the entire body of the Buddha’s
teaching has always been recited by the Saṅgha participants, in concert
and word for word. The first council took place three months after the
Buddha’s attainment of Mahāparinibbāṇa and was followed by five more,
two of which were convened in the nineteenth and twentieth centuries.
These collective recitations which were performed by the monks at all
these Dhamma Councils are known as the ‘Dhamma Saṅgītis’, the Dhamma
Recitations. They are so designated because of the precedent set at the
First Dhamma Council, when all the Teachings were recited first by an
Elder of the Saṅgha and then chanted once again in chorus by all of the
monks attending the assembly. The recitation was judged to have been
authentic, when and only when, it had been approved unanimously by the
members of the Council. What follows is a brief history of the Six
Councils.
The First Council
King Ajātasattu sponsored the First Council. It was convened in 544
B.C. in the Sattapaāāī Cave situated outside Rājagaha three months after
the Buddha had passed away. A detailed account of this historic meeting
can be found in the Cūllavagga of the Vinaya Piṭaka. According to this
record the incident which prompted the Elder Mahākassapa to call this
meeting was his hearing a disparaging remark about the strict rule of
life for monks. This is what happened. The monk Subhadda, a former
barber, who had ordained late in life, upon hearing that the Buddha had
expired, voiced his resentment at having to abide by all the rules for
monks laid down by the Buddha. Many monks lamented the passing of the
Buddha and were deeply grieved. However, the Elder Mahākassapa heard
Subhadda say: ‘’Enough your Reverences, do not grieve, do not lament. We
are well rid of this great recluse (the Buddha). We were tormented when
he said, ‘this is allowable to you, this is not allowable to you’ but
now we will be able to do as we like and we will not have to do what we
do not like'’. Mahākassapa was alarmed by his remark and feared that the
Dhamma and the Vinaya might be corrupted and not survive intact if
other monks were to behave like Subhadda and interpret the Dhamma and
the Vinaya rules as they pleased. To avoid this he decided that the
Dhamma must be preserved and protected. To this end after gaining the
Saṅgha’s approval he called to council five hundred Arahants. Ānanda was
to be included in this provided he attained Arahanthood by the time the
council convened. With the Elder Mahākassapa presiding, the
five-hundred Arahant monks met in council during the rainy season. The
first thing Mahākassapa did was to question the foremost expert on the
Vinaya of the day, Venerable Upāli on particulars of the monastic rule.
This monk was well qualified for the task as the Buddha had taught him
the whole of the Vinaya himself. First of all the Elder Mahākassapa
asked him specifically about the ruling on the first offense [pārājika],
with regard to the subject, the occasion, the individual introduced,
the proclamation, the repetition of the proclamation, the offense and
the case of non-offense. Upāli gave knowledgeable and adequate answers
and his remarks met with the unanimous approval of the presiding Saṅgha.
Thus the Vinaya was formally approved. The Elder Mahākassapa
then turned his attention to Ānanda in virtue of his reputable expertise
in all matters connected with the Dhamma. Happily, the night before the
Council was to meet, Ānanda had attained Arahantship and joined the
Council. The Elder Mahākassapa, therefore, was able to question him at
length with complete confidence about the Dhamma with specific reference
to the Buddha’s sermons. This interrogation on the Dhamma sought to
verify the place where all the discourses were first preached and the
person to whom they had been addressed. Ānanda, aided by his
word-perfect memory was able to answer accurately and so the Discourses
met with the unanimous approval of the Saṅgha. The First Council also
gave its official seal of approval for the closure of the chapter on the
minor and lesser rules, and approval for their observance. It took the
monks seven months to recite the whole of the Vinaya and the Dhamma and
those monks sufficiently endowed with good memories retained all that
had been recited. This historic first council came to be known as the
Paācasatika because five-hundred fully enlightened Arahants had taken
part in it.
The Second Council
The Second Council was called one hundred years after the Buddha’s
Parinibbāṇa in order to settle a serious dispute over the ‘ten points’.
This is a reference to some monks breaking of ten minor rules. they were
given to: 1. Storing salt in a horn. 2. Eating after midday. 3. Eating once and then going again to a village for alms. 4. Holding the Uposatha Ceremony with monks dwelling in the same locality. 5. Carrying out official acts when the assembly was incomplete. 6. Following a certain practice because it was done by one’s tutor or teacher. 7. Eating sour milk after one had his midday meal. 8. Consuming strong drink before it had been fermented. 9. Using a rug which was not the proper size. 10. Using gold and silver.
Their misdeeds became an issue and caused a major controversy as
breaking these rules was thought to contradict the Buddha’s original
teachings. King Kāḷāsoka was the Second Council’s patron and the meeting
took place at Vesāli due to the following circumstances. One day,
whilst visiting the Mahāvana Grove at Veāsli, the Elder Yasa came to
know that a large group of monks known as the Vajjians were infringing
the rule which prohibited monk’s accepting gold and silver by openly
asking for it from their lay devotees. He immediately criticized their
behavior and their response was to offer him a share of their illegal
gains in the hope that he would be won over. The Elder Yasa, however
declined and scorned their behavior. The monks immediately sued him with
a formal action of reconciliation, accusing him of having blamed their
lay devotees. The Elder Yasa accordingly reconciled himself with the lay
devotees, but at the same time, convinced them that the Vijjian monks
had done wrong by quoting the Buddha’s pronouncement on the prohibition
against accepting or soliciting for gold and silver. The laymen
immediately expressed their support for the Elder Yasa and declared the
Vajjian monks to the wrong-doers and heretics, saying ‘’the Elder Yasa
alone is the real monk and Sākyan son. All the others are not monks, not
Sākyan sons'’. The Stubborn and unrepentant Vajjian monks then
moved to suspend the Venerable Yasa Thera without the approval of the
rest of the Saṅgha when they came to know of the outcome of his meeting
with their lay devotees. The Elder Yasa, however escaped their censure
and went in search of support from monks elsewhere, who upheld his
orthodox views on the Vinaya. Sixty forest dwelling monks from Pāvā and
eighty monks from the southern regions of Avanti who were of the same
view, offered to help him to check the corruption of the Vinaya.
Together they decided to go to Soreyya to consult the Venerable Revata
as he was a highly revered monk and an expert in the Dhamma and the
Vinaya. As soon as the Vajjian monks came to know this they also sought
the Venerable Revata’s support by offering him the four requisites which
he promptly refused. These monks then sought to use the same means to
win over the Venerable Revata’s attendant, the Venerable Uttara. At
first he too, rightly declined their offer but they craftily persuaded
him to accept their offer, saying that when the requisites meant for the
Buddha were not accepted by him, Ānanda would be asked to accept them
and would often agree to do so. Uttara changed his mind and accepted the
requisites. Urged on by them he then agreed to go and persuade the
Venerable Revata to declare that the Vajjian monks were indeed speakers
of the Truth and upholders of the Dhamma. The Venerable Revata saw
through their ruse and refused to support them. He then dismissed
Uttara. In order to settle the matter once and for all, the Venerable
Revata advised that a council should be called at Vāḷikārāma with
himself asking questions on the ten offenses of the most senior of the
Elders of the day, the Thera Sabbjakāmi. Once his opinion was given it
was to be heard by a committee of eight monks, and its validity decided
by their vote. The eight monks called to judge the matter were the
Venerables Sabbakāmi, saḷha, Khujjasobhita and Vāsabhagāmika, from the
East and four monks from the West, the Venerables Revata,
Sambhuta-Sāṇavāsī, Yasa and Sumana. They thoroughly debated the matter
with Revata as the questioner and sabbakāmī answering his questions.
After the debate was heard the eight monks decided against the Vajjian
monks and their verdict was announced to the assembly. Afterwards
seven-hundred monks recited the Dhamma and Vinaya and this recital came
to be known as the Sattasatī because seven-hundred monks had taken part
in it. This historic council is also called, the Yasatthera Sangīti
because of the major role the Elder Yasa played in it and his zeal for
safeguarding the Vinaya. The Vajjian monks categorically refused to
accept the Council’s decision and in defiance called a council of there
own which was called the Mahāsaṅgiti.
The Third Council
The Third Council was held primarily to rid the Saṅgha of corruption
and bogus monks who held heretical views. The Council was convened in
326 B.C. At Asokārāma in Paṭaliputta under the patronage of Emperor
Asoka. It was presided over by the Elder Moggaliputta Tissa and one
thousand monks participated in this Council. Tradition has it that Asoka
had won his throne through shedding the blood of all his father’s son’s
save his own brother, Tissa Kumāra who eventually got ordained and
achieved Arahantship. Asoka was crowned in the two hundred and
eighteenth year after the Buddha’s Mahaparinibbāna. At first he paid
only token homage to the Dhamma and the Saṅgha and also supported
members of other religious sects as his father had done before him.
However, all this changed when he met the pious novice-monk Nigrodha who
preached him the Appamāda-vagga. Thereafter he ceased supporting other
religious groups and his interest in and devotion to the Dhamma
deepened. He used his enormous wealth to build, it is said, eighty-four
thousand pagodas and vihāras and to lavishly support the Bhikkhus with
the four requisites. His son Mahinda and his daughter Saṅghamittā were
ordained and admitted to the Saṅgha. Eventually, his generosity was to
cause serious problems within the Saṅgha. In time the order was
infiltrated by many unworthy men, holding heretical views and who were
attracted to the order because of the Emperor’s generous support and
costly offerings of food, clothing, shelter and medicine. Large numbers
of faithless, greedy men espousing wrong views tried to join the order
but were deemed unfit for ordination. Despite this they seized the
chance to exploit the Emperor’s generosity for their own ends and donned
robes and joined the order without having been ordained properly.
Consequently, respect for the Saṅgha diminished. When this came to light
some of the genuine monks refused to hold the prescribed purification
or Uposatha ceremony in the company of the corrupt, heretical monks.
When the Emperor heard about this he sought to rectify the situation
and dispatched one of his ministers to the monks with the command that
they perform the ceremony. However, the Emperor had given the minister
no specific orders as to what means were to be used to carry out his
command. The monks refused to obey and hold the ceremony in the company
of their false and ‘thieving’ companions [theyyasinivāsaka]. In
desperation the angry minister advanced down the line of seated monks
and drawing his sword, beheaded all of them one after the other until he
came to the King’s brother, Tissa who had been ordained. The horrified
minister stopped the slaughter and fled the hall and reported back to
the Emperor Asoka was deeply grieved and upset by what had happened and
blamed himself for the killings. He sought Thera Moggaliputta Tissa’s
counsel. He proposed that the heretical monks be expelled from the order
and a third Council be convened immediately. So it was that in the
seventeenth year of the Emperor’s reign the Third Council was called.
Thera Moggaliputta Tissa headed the proceedings and chose one thousand
monks from the sixty thousand participants for the traditional
recitation of the Dhamma and the Vinaya, which went on for nine months.
The Emperor, himself questioned monks from a number of monasteries about
the teachings of the Buddha. Those who held wrong views were exposed
and expelled from the Saṅgha immediately. In this way the Bhikkhu Saṅgha
was purged of heretics and bogus bhikkhus. This council
achieved a number of other important things as well. The Elder
Moggaliputta Tissa, in order to refute a number of heresies and ensure
the Dhamma was kept pure, complied a book during the council called the
Kathāvatthu. This book consists of twenty-three chapters, and is a
collection of discussion (kathā) and refutations of the heretical views
held by various sects on matters philosophical. It is the fifth of the
seven books of the Abhidhamma Piṭaka. The members of the Council also
gave a royal seal of approval to the doctrine of the Buddha, naming it
the Vibhajjavāda, the Doctrine of Analysis. It is identical with the
approved Theravāda doctrine. One of the most significant achievements of
this Dhamma assembly and one which was to bear fruit for centuries to
come, was the Emperor’s sending forth of monks, well versed in the
Buddha’s Dhamma and Vinaya who could recite all of it by heart, to teach
it in nine different countries. These Dhammadūta monks included the
Venerable Majjhantika Thera who went to Kashmir and Gandhāra. He was
asked to preach the Dhamma and establish an order of monks there. The
Venerable Mahādeva was sent to Mahinsakamaṇḍaḷa (modern Mysore) and the
Venerable Rakkhita Thera was dispatched to Vanavāsī (northern Kanara in
the south of India.) The Venerable Yonaka Dhammarakkhita Thera was sent
to Upper Aparantaka (northern Gujarat, Kathiawar, Kutch and Sindh].
The Venerable Mahārakkhita Thera went to Yonaka-loka (the land of the
lonians, Bactrians and the Greeks.) The Venerable Majjhima Thera went to
Himavanta (the place adjoining the Himalayas.) The Venerable Soṇa and
the Venerable Uttara were sent to Suvaṇṇabhūmi [now Myanmar]. The
Venerable Mahinda Thera, The Venerable Ittiya Thera, the Venerable
Uttiya Thera, the Venerable Sambala Thera and the Venerable Bhaddasāla
Thera were sent to Tambapaṇṇi (now Sri Lanka). The Dhamma missions of
these monks succeeded and bore great fruits in the course of time and
went a long way in ennobling the peoples of these lands with the gift of
the Dhamma and influencing their civilizations and cultures.
With the spread of Dhamma through the words of the Buddha, in due course
India came to be known as Visvaguru, the teacher of the world.
The Fourth Council
The Fourth Council was held in Tambapaṇṇi [Sri Lanka] in 29 B.C.
under the patronage of King Vaṭṭagāmaṇi. The main reason for its
convening was the realization that is was now not possible for the
majority of monks to retain the entire Tipiṭaka in their memories as had
been the case formerly for the Venerable Mahinda and those who followed
him soon after. Therefore, as the art of writing had, by this time
developed substantially, it was thought expedient and necessary to have
the entire body of the Buddha’s teaching written down. King Vaṭṭagāmaṇi
supported the monk’s idea and a council was held specifically to reduce
the Tipiṭaka in its entirety to writing. Therefore, so that the genuine
Dhamma might be lastingly preserved, the Venerable Mahārakhita and five
hundred monks recited the words of the Buddha and then wrote them down
on palm leaves. This remarkable project took place in a cave called, the
Āloka lena, situated in the cleft of an ancient landslip near what is
now Matale. Thus the aim of the Council was achieved and the
preservation in writing of the authentic Dhamma was ensured. Later, in
the Eighteenth Century, King Vijayarājasīha had images of the Buddha
created in this cave.
The Fifth Council
The Fifth Council took place in Māndalay, Burma now known as Myanmar
in 1871 A.D. in the reign of King Mindon. The chief objective of this
meeting was to recite all the teachings of the Buddha and examine them
in minute detail to see if any of them had been altered, distorted or
dropped. It was presided over by three Elders, the Venerable Mahāthera
Jāgarābhivaṃsa, the Venerable Narindābhidhaja, and the Venerable
Mahāthera Sumaṅgalasāmi in the company of some two thousand four hundred
monks (2,400). Their joint Dhamma recitation lasted for five months. It
was also the work of this council to cause the entire Tipiṭaka to be
inscribed for posterity on seven hundred and twenty-nine marble slabs in
the Myanmar script after its recitation had been completed and
unanimously approved. This monumental task was done by some two thousand
four hundred erudite monks and many skilled craftsmen who upon
completion of each slab had them housed in beautiful miniature ‘piṭaka’
pagodas on a special site in the grounds of King Mindon’s Kuthodaw
Pagoda at the foot of Māndalay Hill where this so called ‘largest book
in the world’, stands to this day.
The Sixth Council
The Sixth Council was called at Kaba Aye in Yangon, formerly Rangoon
in 1954, eighty-three years after the fifth one was held in Mandalay. It
was sponsored by the Burmese Government led by the Prime Minister, the
Honorable U Nu. He authorized the construction of the Mahā Pāsāna Gūhā,
the great cave that was built from the ground up, to serve as the
gathering place much like India’s Sattapānni Cave–the site of the first
Dhamma Council. Upon its completion, the Council met on the 17th of
May, 1954. As in the case of the preceding councils, its first objective
was to affirm and preserve the genuine Dhamma and Vinaya. However it
was unique in so far as the monks who took part in it came from eight
countries. These two thousand five hundred learned Theravāda monks came
from Myanmar, Cambodia, India, Laos, Nepal, Sri Lanka, Thailand and
Vietnam. The late Venerable Mahāsi Sayadaw was appointed the noble task
of asking the required questions about the Dhamma of the Venerable
Bhadanta Vicittasārābhivaṃsa Tipiṭakadhara Dhammabhaṇḍāgārika who
answered all of them learnedly and satisfactorily. By the time this
council met, all the participating countries had the Pāli Tipiṭaka
rendered into their native scripts, with the exception of India.
The traditional recitation of the Dhamma Scriptures took two years
during which the Tipiṭaka and its allied literature in all the scripts
were painstakingly examined. Any differences found were noted down, the
necessary corrections were made and all the versions were then collated.
Happily, it was found that there was not much difference in the content
of any of the texts. Finally, after the Council had officially approved
them, all the volumes of the Tipiṭaka and their Commentaries were
prepared for printing on modern presses and published in the Myanmar
(Burmese) script. This notable achievement was made possible through the
dedicated efforts of the two thousand five hundred monks and numerous
lay people. Their work came to an end in May, 1956, two and a half
millennia after the Lord attained Parinibbāna. This council’s work was
the unique achievement of representatives from the entire Buddhist
world. The version of the Tipiṭaka which it undertook to produce has
been recognized as being true to the pristine teachings of Gotama the
Buddha and the most authoritative rendering of them to date.
The volumes printed after the Sixth Saṅgāyana were printed in Myanmar
script. In order to make the volumes to the people of India, Vipassana
Research Institute started the project to print the Tipiṭaka with its
Aṭṭhakathās and ṭikas in Devanagari in the year 1990.
Canonical Pâli Buddhist Literature of the Theravâda School
by U Ko Lay | 48,543 words
No description available… Chapter X - Abhidhamma Pitaka < Previous (index) Next > - Sub-Contents: (+ / -) Part I - The Dhammasangani Pali Part II - Vibhanga Pali Part III - Dhatukatha Pali Part IV - Puggalapannati Pali Part V - Kathavatthu Pali Part VI - Yamaka Pali Part VII - Patthana Pali An Outline Of The Patthana System Of Relations Last Updated: 01 June, 2010
The Dhammasangani, the first book of the Abhidhamma, and the
Pattkana, the last book, are the most important of the seven treatises
of Abhidhamma, providing as they do the quintessence of the entire
Abhidhamma.
Scheme of classification in the Dhammasangani:
(1) The Matika
The Dhammasangani enumerates all the dhammas (phenomena) i e , all
categories of nama, namely, consciousness and mental con- comitant, and
rupa, corporeality. Having enumerated the phenomena, they are arranged
under different heads to bring out their exact nature, function and
mutual relationship both internally (in our own being) and with the
outside world The Dhammasangani begins with a complete list of heads
called the Matika The Matika serves as a classified table of mental
constituents treated not only in the Dham- masangani but in the entire
system of the Abhidhamma
The Matika consists altogether of one hundred and twenty-two groups,
of which the first twenty-two are called the Tikas or Triads, those that
are divided under three heads; and the remaining one hun- dred are
called the Dukas or Dyads, those that are divided under two heads
Examples of Triads are:
(a) KusalaTika, dhammas that are:
moral, kusala,
immoral, akusala,
indeterminate, abyakata
(b) VedanaTika, dhammas that are associated with.
pleasant feeling,
painful feeling,
neutral feeling
Example of Dyads are:
(a) Hetu Duka, dhammas that are:
roots, hetus
not roots, na-hetu.
(b) Sahetuka Duka, dhammas that are.
associated with the hetus.
not associated with the hetus.
The Matika concludes with a list of the categories of dhamma entitled
Suttantika Matika made up of forty-two groups of dhamma found in the
suttas
(2) The four Divisions
Based on these Mafakas of Tikas and Dukas, the Dhammasangani is divided into four Divisions.
Cittuppada Kanda, Division on the arising of consciousness and mental concomitants
Rupa Kanda, Division concerning corporeality,
Nikkhepa Kanda, Division that avoids elaboration,
Atthakathd Kanda, Division of Supplementary Digest
Of the four divisions, the first two, namely, Ctttuppada Kanda and
Rupa Kanda form the main and essential portion of the book. They set the
model of thorough investigation into the nature, properties, function
and interrelationship of each of the dhammas listed in the Matika, by
providing a sample analysis and review of the first Tika, namely, the
Kussala Ttka of Kusala, Akusala and Abyakata Dhamma. Cittuppada Kanda
deals with a complete enumeration of all the states of mind that come
under the headings of Kusala and Akusala; the Rupa Kanda is concerned
with all states of matter that come under the heading of Abyakata;
mention is also made of Asankhata Dkatu (Nibbana) without discussing it
The Nikkhepa Kanda, the third division, gives, not too elaborate- ly
nor too briefly, the summary of distribution of all the Tikas and Dukas,
so that their full contents and significance will become com-
prehensible and fully covered.
Atihakathd Kanda, the last division of the book, is of the same
nature as the third division, giving a summary of the dhammas under the
different heads of the Tika and the Duka groups But it provides it in a
more condensed manner, thus forming a supplementary digest of the first
book of the Abhidhamma for easy memorizing
(3) Order and classification of the types of Consciousness as discussed in Cittuppada Kanda
The Cittuppada Kanda first gives a statement of the types of
Consciousness arranged under the three heads of the first Tika, namely,
(i) Kusala Dhamma i e , Mentonous Consciousness and its concomitants
(ii) Akusala Dhamma i e , Demeritorious Consciousness and its
concomitants (lii) Abyakata Dhamma i e , Indeterminate Con- sciousness
and its concomitants The list of mental concomitants for each dhamma is
fairly long and repetitive
The statement of the types of Consciousness is followed by iden-
tification of the particular type e g Kusala Dhamma, in the form of
question and answer, with regard to the plane or sphere (bhumi) of
Consciousness: Kamdvacara, sensuous plane, Rupavacara, plane of form,
Arupavacara, plane of no-form; Tebhumaka, pertaining to all the three
planes, or Lokuttara, supramundane, not pertaining to the three planes
The type of Consciousness for each plane is further divided into
various kinds e.g , there are eight kinds of Kusala Dhamma for the
sensuous plane: first Kusala Citta, second Kusala Citta etc, twelve
kinds ofAkusala Citta; eight kinds ofAhetuka Kusala Vipaka Cttta and
eight kinds of Sahetuka Vipaka Citta under the heading of Abyakata
Dhamma.
Then these various kinds are further analysed according to:
Dhamma Vavatthdna Vara e.g , the particular quality, whether
accompanied by joy etc. Le, somanassa, domanassa, sukha, dukkha, or
upekkhd.
Kotthdsa Vara, the grouping of dhammas There are twenty- three
categories of dhammas which result from synthetical grouping of dhammas
into separate categories such as khan- dhas, ayatanas, dhatus etc.
Sumdta Vara, which lays stress on the fact that there is no ’self
(atta) or jiva behind all these dhammas; they are only composites,
causally formed and conditioned, devoid of any abiding substance
The same method of treatment is adopted for the akusala and abyakata types of Consciousness
(4) Rupa Kanda
Because Dhammasangani treats all the dhammas (ndmas as well as rupas)
m the same uniform system of classification, Rupa Kanda is only a
continuation of the distribution of the Dhamma under the heads of the
first Tika, which begins m the first division, Cittupada Kanda In the
Ctttuppada Kanda, the enumeration of the Dhamma under the head
‘Abyakata’ has been only partially done, because abyakata type of Dhamma
includes not only all the states of mind which are neither meritorious
nor demeritorious but also all states of matter and the Asankhata Dhatu
or Nibbdna The portion of Dhamma under the heading of Abyakata, which
has been left out from Cittuppada Kanda is attended to m this kanda.
The method of treatment here is similar, with the difference that
instead of mental concomitants, the constituents of matter, namely, the
four primary elements and the material qualities derived from them with
their properties and their relationships are analysed and classified
The second book of the Abhidhamma Pitaka, Vibhanga, together with the
first book Dhammasangani and the third book of Dhatukatha, forms a
closely related foundation for the proper and deep under- standing of
the Buddha’s Dharnrna. Whereas Dhammasangani pro- vides a bird’s eye
view of the whole of the Tika and Duka groups with further systematic
arrangements under classified heads, Vibhanga and Dhatukatha give a
closer view of selected portions of those groups bringing out minute
details
Thus, Kotthdsa Vdra in Dhammasangani explains what and how many
khanda, ayatana, dhdtu, ahara, indnya, jhananga etc. are includ- ed in
the Tika and Duka groups But it does not furnish complete information
about these dhammas It is Vibhafiga which provides full knowledge
concerning them, stating the exact nature of each dhamma, its
constituents and its relationship to other dhammas
The Vibhanga is divided into eighteen Chapters each dealing with a
particular aspect of the Dhamma, its full analysis and inves- tigation
into each constituent The arrangement and classification into groups and
heads follow the same system as in the Dham- masangani Vibhanga may
therefore be regarded as complementary to Dhammasangani.
Vibhanga explains comprehensively the following categories of Dhamma
Khandha
Ayatana
Dhatu
Sacca
Indriya
Paticcasamuppada
Satipatthana
Sammappadhana
Iddhipada
Bojjhanga
Magga
Jhana
Appammanna
Sikkapada
Patisambhida
Nana
Khuddhaka vatthu
Dhammahadaya
Each category is analysed and discussed in two or all the three of the following methods of analysis’
Suttanta bhajaniya the meaning of the terms and the classification of the dhammas determined according to the Suttanta method,
Abhidhamma bhajaniya the meaning of the terms and the classification
of the dhammas determined according to the Abhidhamma method,
Paflha puccaha, discussions in the form of questions and answers.
It may be seen from the above list of the eighteen categories that
they may be divided into three separate groups The first group
containing numbers (1) - (6) deals with mental and corporeal consti-
tuents of beings and two laws of nature to which they are constantly
subjected viz the Law of Irnpermanence and the Law of Dependent
Origination The second group containing numbers (7) - (12) is concerned
with the practice of the holy life which will take bemgs out of
suffering and rounds of existence. The remaining six catego- ries serve
as a supplement to the first two groups, supplying fuller information
and details where necessary
Although this third book of Abhidhamma Pitaka is a small treatise, it
ranks with the first two books forming an important trilogy, which must
be thoroughly digested for the complete understanding of the Abhidhamma
Vibhahga, the second book, has one complete chapter devoted to the
analysis of dhatus, but the subject matter of dhdtu is so important that
this separate treatise is devoted to it for a thorough consideration
The method of analysis here is different from that employed in the
Vibhanga
Dhatukatha studies how the dhammas listed in the Tikas and Dukas of
the Matika are related to the three categories of khandha, ayatana and
dhatu m their complete distribution i.e , five khandhas, twelve qyatanas
and eighteen dhatus These are discussed in fourteen ways of analytical
investigations which constitute the fourteen chapters of Dhatukatha.
Abhidhamma is mainly concerned with the study of abstract truths in
absolute terms But in describing the dhammas in their vanous aspects, it
is not possible to keep to absolute terms only. Inevitably,
conventional terms of every day language have to be employed m order to
keep the lines of communication open at all. Abhidhamma states that
there are two main types of conventional usage; the first type is
concerned with terms which express things that actually exist in reality
and the sec’ond type describes things which have no existence in
reality.
The first three books of the Abhidhamma investigate the absolute
Truth of Dhamma in a planned system of detailed analysis employing such
terms as Khandha, Ayatana, Dhatu, Sacca and Indnya These terms are mere
designations which express things that exist in reality and are
therefore classed as the conventional usage of the first type. To the
second type of conventional usage belong such expressions as man, woman,
deva, individual etc , which have no existence in reality, but
nevertheless are essential for communication of thoughts.
It becomes necessary therefore to distinguish between these two types
of apparent truths But as the terms Khandha, Ayatana, Dhatu, Sacca and
Indnya have been elaborately dealt with in the first three books, they
are dealt with here only briefly The terms used in the second type
concerning individuals are given more weight and space in the treatise,
hence its title Puggalapanfiatti, designation of individuals. Different
types of individuals are classified, in ten chapters of the book, after
the manner of enumeration employed in Ariguttara Nikaya
Kathavatthu, like Puggalapaffiatti, falls outside the regular system
of the Abhidhamma It does not directly deal with the abstruse nature of
the Dhamma. It is mainly concerned with wrong views such as Person
exists; Self exists; Jiva exists’ which were prevalent even in the
Buddha’s time, or wrong views such as ‘Arahat falls away from
Arahatship’ which arose after the Pannibbana of the Buddha
About two hundred and eighteen years after the Pannibbana of the
Buddha there were altogether Eighteen Sects, all claiming to be
followers of the Buddha’s Teaching. Of these only the Theravadins were
truly orthodox, while the rest were all schismatic. The Emperor Asoka
set about removing the impure elements from the Order with the guidance
and assistance of the Elder Moggaliputtatissa who was an accomplished
Arahat Under his direction, the Order held in concord the Uposatha
ceremony which had not been held for seven years because of dissensions
and the presence of false bhikkhus in the Order.
At the assembly, the Venerable Moggahputtatissa expounded on points
of views, made up of five hundred orthodox statements and five hundred
statements of other views, in order to refute the wrong views that had
crept into the Samgha and that might in the future arise He followed the
heads of discourses, Matika, outlined by the Buddha himself and
analysed them in detail into one thousand statements of views This
collection of statements of views was recited by one thousand selected
theras who formed the Third Great Synod, to be incorporated into the
Abhidhamma Pitaka
The style of compilation of this treatise is quite different from
that of other treatises, written as it is in the form of dialogue
between two imaginary debaters, one holding the heterodox views of
different sects and the othei representing the orthodox views.
The Dhammasangani, the Vibhanga and the Dhatukatha examine the
Dharnma and their classifications as they exist in the world of reality,
named Sankharaloka. PuggalapaMatti and Kathavatthu deal with beings and
individuals which also exist in their own world of apparent reality,
known as Sattaloka Where the dhamma of Sankharaloka and beings of the
Sattaloka co-exist is termed the Okasaloka. Yamaka sets out to define
and analyse the interrelationship of dhammas and puggalas as they exist
in these three worlds
This is accomplished in the form of pairs of questions, which gives
it the title of Yamaka The logical process of conversion (anulomd) and
complete inversion (patiloma) is applied to determine the complete
import and limit of a term m its relationship with the others. An
equivocal nature of a term (samsayd) is avoided by showing, through such
arrangement of questions, how other meanings of the term do not fit for
a particular consideration.
The following pairs of questions may be taken as an example
To the question ‘May all rupa be called Rupakkhandha?’ the answer is
‘Rfipa is also used in such expressions as piya rupa (loveable nature),
eva rupa (of such nature), but there it does not mean Rupakkhandha”
But to the question ‘May all Rupakkhandha be called rupa? the answer
is *yes’, because Rupakkhandha is a very wide term and includes such
terms as piya rupa, eva rupa etc
Patthana Pali, the seventh and last book of the Abhidhamma, is called
the Maha Pakarana, the ‘Great Book’ announcing the supreme position it
occupies and the height of excellence it has reached in its
investigations into the ultimate nature of all the dhammas in the
Universe.
The Dhammasangam gives an enumeration of these dhammas classifying
them under the Tika and Duka groups Vibhanga analyses them to show what
dhammas are contained in the major categories of khandhas, ayatanas,
dhatus etc. Dhatukathd studies the relation- ship of dhammas listed in
the Matika with each component of these major categones of khandhas,
ayatanas, and dhatus Yamaka resolves ambiguity in the internal and
external relationship of each dhamma Patthana forming the last book of
the Abhidhamma brings together all such relationship in a co-ordinated
form to show that the dham- mas do not exist as isolated entities but
they constitute a well ordered system in which the smallest unit
conditions the rest of it and is also being conditioned in return The
arrangement of the system is so very intricate, complex, highly thorough
and complete that it earns for this treatise the reputation of being
deep, profound and unfathomable.
Kalanamithuro Europe Sunday Dhamma Discussion Skype name - Kalanamithuro FB- https://www.facebo…
https://www.youtube.com/watch?v=Xg4FzmCIrOo Dhammasangani pakarana 4 Ven digana Sugathawansa Thero 2017-11-05 Kalana Mithuro Published on Nov 5, 2017 Kalanamithuro Europe Sunday Dhamma Discussion Skype name - Kalanamithuro FB- kalanaworld web - www.kalanamithuro.com Category Education
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https://www.youtube.com/watch?v=7FDEELFUxRg Dhammasangani Matika Patha The List from the Dhamma Groupings Chanting Starlight Published on Nov 6, 2017 Chanting by the Bhikkhus (Monks) of the Abhayagiri Buddhist Monastery. - Redwood Valley, California, US.
The Pali and English words to the chant can be found in the pdf
Chanting Guide available free of any charge from the following web page:
1. Congratulations and good wishes to all the people of the country and Uttar Pradesh especially to brave soldiers, poor and whole labouring class on the auspicious occasion of 71st Independence Day.
2. A wish for comfort, peace, prosperity in the life of these crores of people and the sense to live the life becomes better and meaningful with freedom from problems of day-to-day life so that the true spirit of Sarvajan Hitaya and Sarvajan Sukhaya could be fulfilled: BSP’s National President, former Chief Minister of U.P. & former MP, Ms. Mayawati Ji.
Lucknow August 14, 2018: BSP’s National President, former Chief Minister of U.P. & former MP, Ms. Mayawati Ji congratulating and wishing the people of the whole country and Uttar Pradesh especially brave soldiers, poor and whole labouring class on the auspicious occasion of country’s 71st Independence Day hoped that in the coming time a wish for comfort, peace, prosperity in the life of 125 crores of common people as a result of their hard work and efforts and the feeling to live the life becomes better and meaningful with freedom from problems of day-to-day life so that the true spirit of Sarvajan Hitaya and Sarvajan Sukhaya could be fulfilled in reality.
In a statement on the eve of the Independence Day Ms. Mayawati Ji said that the freedom in 1947 after long years of slavery was a historical and great event, but a humanistic constitution was a necessity to make country’s freedom a meaningful, constructive and suitable to people which was fulfilled by most respectable Babasaheb Dr. Bhimrao Ambedkar almost after two years on January 26, 1950 and did an unbelievable work by making India a republic and giving every citizen equal rights. It was the beginning of testing of real intention of leaders of ruling parties. Since then country is how much succeeded to fulfill the true spirit of the Constitution, this is an occasion to evaluate it so that accordingly the invaluable right to vote could properly be used by making political awareness among ourselves, such a time is going to come very soon. The testing to honestly implement the Constitution in its true spirit is still continued and to pass this test the leaders of the ruling party will have to work getting necessarily free from narrow thinking and discrimination, otherwise they would be bound to face the allegation of failing the Constitution.
On the auspicious occasion of country’s Independence, we must introspect ourselves that how much we have been able to fulfill the interests of crores of poor, labourers, farmers and other labouring classes by showing our effort, character and actions, and how much the interest of the country is getting fulfilled by the intention and policies of the ruling party.
At last, our party hopes that especially the people of the ruling party by following the caste-free humanist right path of the Constitution will allow the people to live with self-respect by giving their constitutional right to live, and will make efforts to achieve the new heights of progress with peace and harmony. However, in these matters the present government does not seem to fulfill the expectations of the people. Sarva Samaj Media Prabandhak Sarva Samaj Media Prabandhak
Sarva Samaj Media Prabandhak
1. BSP’s National President, former Chief Minister of U.P. & former MP, Ms. Mayawati Ji welcomed the passing of SC/ST Atrocities Prevention Act in its original form in the Lok Sabha especially related to self-respect of the SC/STs and the Adibasis in the country. But it was brought too late and under compulsion. BJP’s intention behind it is not good rather it is full of political and electoral interests.
2. Who will fulfill the irrepressible loss caused to SC/STs and Adibasis during this period due to the indifferent attitude of (Brashtachar Jiyadha Psychopaths (Private) Limited). and its government formed by tampering the fraud EVMs at the centre, and how?
3. Full credit to restore the SC/ST Atrocities Prevention Act in its original form and compel the BJP’s autocratic and arrogant government to surrender goes to none other than the mass struggles of “Bharat Band” of April 2, 2018 for which people have been made victims of government oppression and terror even today, and they are behind bars too in falsely framed charges against them. Gratefulness, applause and congratulations to such struggles, sacrifices and unity in broader social interest, it has to be useful in the future.
4. After forcing to surrender a government by the farmers of the country that was inappropriately insisting to introduce a completely anti-farmer New Land Acquisition Law, it is the first time in last four and a quarter years that BJP’s centre government gets compelled to cede to larger mass struggles.
5. Besides this, welcome to constitutional status given to the Backward Classes Commission.
6. In addition to all this, BSP has always been in support of separate reservation on economic basis for the poor among uppers castes from Sarva Samaj and religious minorities and continuously making endeavours too. If, central government brings a constitutional amendment bill on this matter, then BSP will extend its full support.
Sarva Samaj Media Prabandhak
Murderer of democratic institutions (Modi)’s address on the auspicious occasion of Independence Day from the ramparts of the Red Fort was completely an electoral speech of a political style that he usually does.
2. From his lengthy speech, the country of 125 crore has neither received any new energy nor has any new hope rather Modi forgot to assure the general public about the most important constitutional guarantee of safety-security and religion which is the top priority of the country.
3. However, at present along with the problem of poverty, inflation and unemployment etc. the real worry and biggest problem of the world are rapidly changing political situation and the crisis of trade which are greatly affecting the prices of petrol-diesel etc., Indian currency and Non-Resident Indians, but on this Modi did not speak even a single word, why? asks BSP’s National President, former Chief Minister of U.P. & former MP, Ms. Mayawati Ji.
Lucknow August 14, 2018: Speaking Modi’s address on the auspicious occasion of Independence Day from the ramparts of the Red Fort was completely an electoral speech of a political style, BSP’s National President, former Chief Minister of U.P. & former MP, Ms. Mayawati Ji stated that from his lengthy speech, the country of 125 crore has neither received any new energy nor has any new hope rather Modi forgot to assure the general public about the most important constitutional guarantee of safety-security and religion although it has now become the top priority of the country.
In her statement today, responding to able Modi’s address from the ramparts of the Red Fort, Mayawati Ji said he should have given such a speech in Parliament so that the responsibility of the government could be fixed there and the claims of his government could be tested on the parameters of truth.
Brashtachar Jiyadha Psychopaths (BJP)’s government (which is not recognised by the world democrats) that gobbled the Master Key by tampering the fraud EVMs at the centre must give account of its policy and programmes in Parliament that how they are quite useful for public and the speech from the ramparts of the Red Fort should have been raised new hope and new conviction in the country related to the challenges which the country is currently facing or which are suppose to come. It would have been better if the annual speech from the ramparts of the Red Ford were not used for the political self-interest, but it seems that BJP at any cost does not like to raise itself above its narrow-minded and hateful politics. It seems even impossible keeping in view the coming general elections.
However, at present along with the problem of poverty, inflation and unemployment etc. the real worry and biggest problem of the world are rapidly changing political situation and the crisis of trade that are greatly affecting the prices of petrol-diesel etc., Indian currency and Non-Resident Indians, but Modi did not speak even a single word on this while it is resonant in the capitals of the whole world. Along with the prosperous countries of Europe every sovereign country of the world is quite worried and troubled. On this issue, Modi forgot to take the country in confidence because every time political and electoral interest dominates the BJP’s RSS (Rowdy Rakshasa Swayam Sevaks). It is very unfortunate that in his entire speech he continued to boost the tenure of last four and quarter years like he does in his rallies and electoral meeting, and one-sidedly in Parliament too.
Modi once again has set the example of an art of giving him credit to the good whatever in the country by praising it all in his favour but probably he has forgotten that if he himself in taking credit and his party members continue to engage in competing each other in giving him the whole credit then whatever wrong, senseless, painful, and unfortunate is happening in the country that all will go to his credit too despite his whole-hearted unwillingness. He has to prepare himself for this, only then good will win in a democratic country in the national interest.Issued by Sarva Samaj Media Prabandhak
Even during the tenure of the current government of BJP(Brashtachar Jiyadha Psychopaths (Private) Limited)people have repeatedly remembered him and his tenure as well as his policies regarding neighbouring Pakistan and Kashmir, and people believed that if he was healthy, then BJP might never be a party of so anti-people, narrow-minded, mean, arrogant, and hateful foreign policy as it is seen on every aspect today. Therefore, throughout the country there is an atmosphere of violence and confusion rather than peace and harmony. That’s why he and his tenure were remembered more and more by the people.
BSP’s National President, former Chief Minister of U.P. & former MP, Ms. Mayawati Ji expressed her deep sorrow over the demise of Shri Atal Bihari Vajpai, the former Prime Minister and the leader of Board of Directors of BJP (Brashtachar Jiyadha Psychopaths (Private) Limited). His demise leads to irreversible damage to the country. Shri Vajpai was one of the leaders who worked in the interests of the society, rising above his party interests on many occasions. Mr. Vajpai of the poetic mind was the owner of a very talented personality and he is said to be the leader of right thinking in a wrong party.
Together with his great contribution in public life, a quite sharp and sensitive MP, people have been reminiscing him for his contributions as a Union Minister and well as a Prime Minister, and will continue to remember him for this, praying that god may give the power to bear the misery of his demise to his followers.
Sarva Samaj Media Prabandhak
BSP’s National President, former Chief Minister of U.P. & former MP, Ms. Mayawati Ji:
1. The incidents of exploitation of women and their forceful trafficking in Women Shelter Home of Deoria in Uttar Pradesh like Bihar proves that how much anarchy exists in BJP governments and a high degree of insecurity and despair of women is a matter of shame and worry for the whole country.
2. A demand for a strict legal action rather than patching up in both the cases.
3. There is not only a glimpse but also a complete Jungle raj in BJP ruled states, and like law and order women security and sanctity is not priority of BJP rather it is a matter of least importance for them.
4. In any case, UP Government should have become alert taking a lesson from unfortunate incident of Bihar but it remained inactive.
New Delhi, August 6, 2018: The incidents of exploitation of women and their forceful trafficking in Women Shelter Home of Deoria in Uttar Pradesh like Bihar proves that how much anarchy exists in BJP governments and a high degree of insecurity and despair of women is a matter of shame and worry for the whole country.
BSP’s National President, former Chief Minister of U.P. & former MP, Ms. Mayawati Ji, strongly criticizing the horrible incident of forceful trafficking of women continued for a long time in Bihar and Deoria Women Shelter Home due to government inactiveness, said that such heinous incidents prove that it is not only a glimpse but also a complete Jungle raj in BJP ruled states, and like law and order issue, women security and sanctity is also not a priority of BJP rather it is a matter of least importance for them.
Demanding a severest legal action against those who were involve in women trafficking in Mujaffarpur Shelter Home and Deoria Women Shelter Home, Ms. Mayawati ji stated that injustice and atrocity to such an extent was not possible without government protection. Hence, a strict action must be taken against government officials too rather than patching up to which BJP governments have become habitual even in the cases of most heinous crimes.
In BJP Governments, many a people use to think that they are above the law and because of this attitude common people are not able to live their peaceful life. Every section of society is in sufferings and distressed. Now even women followed by Dalits, Backwards, Christians, Muslims and other religious minorities, and poor among upper castes, are becoming victims to exploitation and terror but BJP’s high command seems to be indifferent in the matter of women security with other serious problems which are a matter of great worry for the country therefore people have to become firmed to find out appropriate solutions to it.
Criticizing the lack of clear and good intention and resolute will-power and following the tradition of governmental patching up even in the cases of heinous crimes against women, earlier in Bihar and now in UP, she said that BJP governments must reminded themselves the suspension of a top most police officer of the district-the SSP in the incident took place in a village of Allahabad where a women was demonstrated naked. Until and unless strict legal action is taken especially in the matters of women safety and sanctity along with law and order, such incidents are not going to stop. However, UP Government should have become alert after the incident of Bihar but it remained inactive and a big number of women continued to getting victims to government systems. All this is greatly unfortunate. Sarva Samaj Media Prabandhak
Sarva Samaj Media Prabandhak
BSP’s National President, former Chief Minister of U.P. & former MP, Ms. Mayawati Ji in her statement to the Press:
1. BJP that has been a party in making efforts to deprive the Other Backward Classes (OBCs) like the Dalits and the Adibasis in the fields of education, employment, judiciary etc. at every level, now planning to deceive them at the time of coming of Lok Sabha and general assembly elections in important Hindi-speaking states.
2. Hence, to attract them, a Bill is being brought to the floor of Parliament to give constitutional status to the Backward Classes Commission, it is nothing but a tactics to fulfill its electoral interests otherwise why the government was silent on this issue for four and a quarter years?
3. BJP is yet to give a satisfactory answer to the country that why it opposed so strongly the implementation of the recommendations of the Mandal Commission report related to the reservation for the Backwards, and why they had withdrawn their support from V. P. Singh’s government to dethrone it from power.
4. BJP does not like at all the progress of the people of these sections who were deprived from their right for centuries but form a majority in the country.
Lucknow August 2, 2018: BJP that has been a party in making efforts to deprive the Other Backward Classes (OBCs) like the Dalits and the Adibasis in the fields of education, employment, judiciary etc. at every level, now planning to deceive them at the time of coming of elections hence, to attract them, a Bill is being brought to the floor of Parliament to give constitutional status to the Backward Classes Commission, it is nothing but a tactics to fulfill its electoral interest because BJP’s action, character and face has always been a strong anti-OBC and their reservation, it led them to opposed so heavily the nationwide implementation of the recommendations of Mandal Commission report.
BSP’s National President, former Chief Minister of U.P. & former MP, Ms. Mayawati Ji welcomed the Bill despite its delay beyond expectations and a long wait saying that BJP government must show some level of sincerity and honesty towards the interests and welfare of the people of backward classes by giving up the attitude and policy of committing all kinds of atrocities on them and continuously denying their constitutional rights and status, and also must not deny rights keeping their reservation quota unfulfilled in education, public services and also in politics, instead the benefits of reservation must be determined at every level.
But it is a matter of great worry that nothing has been done in their four and a quarter years of rule at the centre but now when Lok Sabha and general assembly elections in Madhya Pradesh, Rajasthan and Chhattisgarh are recently going to be held then some efforts are being made to win their trust so that some amount of their votes could be secured. Thus it is a tactics to deceive them by BJP government. In the light of these facts, the people of these sections have to be careful.
However, if the intentions of the BJP government would have been a little honest and positive in this matter, the Prime Minister Narendra Modi’s government in the first year of its formation could have done this. But at that time it was so eagerly engaged in framing a heavily “Anti-Peasant New Land Acquisition Law” so it repeatedly brought ordinances to please the big industrialists and businessmen.
Yet, BJP’s high command has to give a satisfactory answer to the country that why they so strongly opposed the implementation of the recommendations of Mandal Commission report related to 27 percent reservation for OBCs and principally in oppose, why they had withdrawn their support from the V. P. Singh’s Government. It is known to all that BSP extended its support to the V. P. Singh’s government on a condition to implement the Mandal Commission report pending for a long time in previous Congress governments, ultimately BSP succeeded to make it implemented, but before implementation BSP launched a nationwide movement to implement it and in its favour a demonstration was continued for nearly six months at the Boat Club in New Delhi.
Ms. Mayawati ji said that the intention of BJP government at the centre and in states is not OBCs friendly at all, and it is futile to repeat it because it has deprived these classes to greater extent in the fields of education and public services and also in the field of politics too. The behaviour of BJP has been anti-OBCs and, at all, it does not like the progress of these classes who form majority in the country, therefore, it has continuously been ignoring and insulting them too under a castiest mind-set known to all but now just before the Lok Sabha and general assembly elections in important Hindi-speaking states, it is trying to play different kinds of tactics which very well-known to the people and they are not going to be misled by such tactics.
Sarva Samaj Media Prabandhak
Sarva Samaj Media Prabandhak
1. Strong criticism of BJP government’s anti-people decision to impose a new burden on the people of the country by continuously making heavy increase in the prices of petrol and diesel and now by increasing sharply the prices of domestic and commercial gas cylinders. Ms. Mayawati Ji said that by doing this BJP is setting a new model of patriotism and nationalism, which is badly affecting the common interests of the poor of the country.
2. BJP Government only looks after the interests of big businessmen, therefore, continuously increasing the prices of the petroleum products.
3. Sharp criticism of cleaning the temple after the entry of a lady BJP MLA Manisha Anuragi and the denial of drinking water to a lady Dalit officer in Allahabad.
4. Along with such castiest and inhuman incidents, the incidents of showing disrespect towards saints, gurus, and statesmen born among Dalits and Backwards and incidents to destroy their statues and insult them have been increased out of amount during the BJP governments which exposes the difference between their saying and doing.
5. Honourable Supreme Court’s judgment of 31. 08. 2018 would stop government’s autocracy in the matter of the abolishing the citizenship of 40 lakhs people of Assam.
These are the main point raised by National President BSP, former CM of UP and former MP Ms.mayawati Ji in her statement released on 01.08.2018 to the press.
Sarva Samaj Media Prabandhak
BSP’s National President, former Chief Minister of U.P. & former MP, Ms. Mayawati Ji stated: 1. In people’s opinion, the BJP’s governments at the centre and in Assam have achieved parochial and divisive objectives of their formation by abolishing the citizenship of more than forty lakhs religious and linguistic minorities, who have been living for years in Assam-a BJP ruled state by publishing the interim draft of the citizenship register. The most affected among these religious and linguistic minorities are the Bengali Muslims and the Bengali-speaking non-Muslims. Hence, Bengal has to be affected dangerously but BJP & company trying to take political mileage out of it. The publication of final schedule after December 31, 2018 would become such an insane and hectic problem before the country that to stop impact of its ill effects would be next to impossible. She demanded an all party–meeting immediately by the government at the centre to take necessary effective corrective measures.
2. The government at the centre must not try to delay and make the matter more complicated in the backdrop of the honourable Supreme Court because the whole country is aware and also worried too about the violations of honourable court’s directives on large scale by the BJP’s centre and state governments.
3. The people everywhere in the country from Kashmir to Kanyakumari are frustrated with parochial, castiest, communal and divisive policy of the BJP and its governments in the states and their life has been affected very badly in the atmosphere of haste and anarchy. Specially, Uttar Pradesh too has been affected to an extent.
4. In this order, in the stronghold of BSP, Western UP, especially the Dalits and Muslims and their intimate relative have been victims of the state sponsored terror and put behind the bars by imposing the Gangster Act etc. The cases of Yogesh Verma, Ex-MLA and husband of the BSP’s Mayor of Meerut, and BSP’s MLS Mahmud Ali and his brother Mohammad Iqbal, Ex-MLC in Saharanpur are such important examples. BSP strongly condemns such discriminatory, castiest, communal and political vendetta and demands to stop it with immediate effect. A BSP delegation will also meet with the district administration to register its protest.
She also brought to the notice the conspiracy designed by the BJP & Company to disturb the unity and solidarity among Dalits by constituting the “Bhim Army” and then to fulfill its political interests planed a hateful conspiracy to kill the highest leadership of the BSP in Shabbirpur village of Saharanpur district in UP. All kinds of atrocities were committed against the Dalits after the incident, but BJP has yet been protecting the real culprits. Ms. Mayawati ji resigned in protest from the membership of Rajya Sabha when she was not allowed by the government to highlight these atrocities adequately on the floor of the Parliament. All also knows it.
Therefore, she appealed especially to the SC/STs, Adibasis, Other Backward Classes and religious minorities should not trust BJP’s governments at the centre and in the states because they never would care about their interests and welfare. In the year of General Elections, they would even commit more atrocities. It is also clear that in the matters of these classes, the BJPians do completely opposite whatever they speak.
Supreme Court grants reprieve to Mayawati in Taj Corridor case
mayawati The Supreme Court granted a reprieve to Uttar Pradesh Chief Minister Mayawati in the 175 crore Taj Corridor case, refusing to direct the state governor T V Rajeshwar to sanction her prosecution in the case. In his June 3 order, Governor Rajeshwar had refused to grant sanction to prosecute Mayawati, holding there was no prima facie case and that corruption and forgery charges against the BSP supremo would “not stand scrutiny.” The CBI needed the governor’s sanction to proceed against Mayawati. The Supreme Court special bench headed by Justice SB Sinha rejected this latest application on the ground that the matter was beyond its purview.
The Taj Corridor project was first put forward in 2001 by the Central Pollution Control Board (CPCB) and the German Technical cooperation, a consultancy firm. It proposed to give a facelift to the areas surrounding Agra’s major monuments along the Yamuna by setting up a heritage corridor covering five historical monuments, including Taj Mahal, Agra Fort, Ram Bagh, Itmad-ud-Daula’s tomb and Chini ka Rauza. Included in the venture was a blueprint for a swanky shopping mall. However, the whole plan was in disregard of the guidelines laid down by the Environment Ministry and the Archaeological Survey of India (ASI). The grandiose scheme fell to pieces, when it came under media scrutiny in mid-June 2003. Since then the CBI has been attempting to nail the accused, with little success.
Via: Times of India, Andhranews Image: TimesofIndia
Impose Central Rule in Himachal Pradesh to conduct fair polls: BJP Pratyush | 19 hr. ago himachal pradesh bjp president rule
The Bharatiya Janata Party has demanded to impose President rule in Himachal Pradesh to ensure free and fair elections and described the Virbhadra Singh-led Congress Government as ‘dictatorial and fascist’ government.
Senior BJP leader Satpal Jain has welcomed the Election Commission’s decision to conduct early elections in the State. Satpal Jain is also in charge of the BJP’s party affairs in Himachal Pradesh,
Jain told the media persons during a press conference that the BJP was methodically prepared for the coming assembly polls. He also told the senior bureaucrats and other government servants not to yield in any kind of pressure. He appealed the government functionaries to help the EC to conduct just and fair elections in state.
He also said that the Congress government would have to answer the people of the state on the issues of corruption, price rise, unemployment and failure of state machinery on all fronts. He also rejected the reports regarding any kind of internal division within the party between the Shanta Kumar and Dhumal supporters in the Himachal unit of BJP.
On the question of chief ministerial candidate he said that the party workers would reach an agreeable understanding for the top job in government if the people would give the party mandate to be in power.
Jain has made it clear that the party would not form any pre-poll alliance and would contest all 68 State Assembly seats. He said that the newly formed Himachal unit of the Bahujan Samaj Party would damage the mass base of Congress in state because many Congress workers are joining the BSP.
On the other hand, CM Virbhadra Singh, who is in the US, has also welcomed the EC’s decision to conduct early polls in the state. He claimed, in a written statement, that Congress would regain the power because the people would vote for developmental work his government has done in the state.
(63) SARVAJAN HITAYA SARVAJAN SUKHAYA FOR THE GAIN OF THE MANY AND FOR THE WELFARE OF THE MANY “Mr. Ambeth Rajan has been unanimously elected as Member of the Rajya Sabha from Uttar Pradesh. He will take oath in the Rajya Sabha Chairman’s Chamber on 15th October 2007 at 11.30 a. m. He will be occupying the seat vacated by Honorable Chief Minister of Uttar Pradesh Km.Mayawati ji after her becoming the Chief Minister. It is significant to note that this seat was earlier adorned by late Manyawar Kanshi Ram Ji.”
Coming together is a Beginning Keeping together is Development Working together is Success ——– Where we are? ——– Ambeth Rajan, M.P. (Rajya Sabha) National Treasurer Bahujan Samaj Party Mob: 9868 222 333 Mob: 9868 18 18 96
Online edition of India’s National Newspaper Saturday, Oct 13, 2007
NEW DELHI: Uttar Pradesh Chief Minister Mayawati on Friday opted out of the Hindustan Times Leadership Summit 2007 in protest against the last-minute change in her topic, from ‘India That Can Be’ to ‘Are Northern States Dragging India Behind?’ without consulting her.
Explaining her absence from the programme in a statement, Ms. Mayawati said it was odd that a national leader, who is also Chief Minister of the largest State of northern India, should be expected to speak on a topic which denigrated a particular region of the country.
Besides the subject change “without properly informing her,” Ms. Mayawati also took offence at the changed format of the programme.
She was initially scheduled to deliver a speech on ‘India That Can Be’ followed by a discussion with the moderator on ‘Nation Building: The Regional Way Forward.’ But, the printed programme sent to her on Thursday slotted her for an interview on the subject ‘Are Northern States Dragging India Behind?’
The Chief Minister said she had been “looking forward to sharing her views and a healthy interaction on nation building with a distinguished audience, but regrettably had to call off her participation.”
India Daily
Mayawati criticizes UPA policies on N-deal, NREGP, Ram Setu maya on upa policies
BSP supremo and Uttar Pradesh chief minister Mayawati is a tough politician and her political opponents would definitely agree with this statement. Leave her political opponents aside, the Congress Party, to whom Mayawati extended BSP’s crucial support in the Presidential polls, is now feeling the heat of Mayawti’s words came out during the BSP rally in Lucknow on Tuesday.
Mayawati’s supporters were chanting slogan such as ‘Delhi ki majboori hai, Mayawati jaroori hai’ and ‘UP hui hamaari, hai Delhi ki taiyyari’ in the Tuesday rally.
During her speech at the rally in Lucknow, Mayawati criticized Congress-led UPA government over the way it handled the nuclear deal and the Ram Sethu controversy. She did not forget to ask the people and party workers to be prepared for early Lok Sabha elections in the country.
BSP had organized a massive rally in Lucknow on Kanshi Ram’s death anniversary. During the rally, Mayawati also used the platform to criticize the UPA’s National Rural Employment Guarantee program. She said that the NREGP could not be helpful to eradicate poverty from the country.
It happened for the first time that Mayawati criticized the functioning of UPA government and commented on UPA’s policies on the nuclear deal, NREGP and Ram Setu issue. She said that Congress should take all political parties into confidence before proceeding to initiate talks on the important issues such nuclear deal and Ram Setu.
She did not forget to make her newly inducted Brahmin voters happy by criticizing Congress for filing wrong affidavits on Ram Setu issue. She blamed Congress for tarnishing history by submitting the wrong ASI reports on Ram Setu in the Supreme Court.
At the same time, Mayawati asked the party workers to be cautious against the ‘Four Ms’..Money, Mafia, Media and Middleman. She also said that the Four Ms would again try to stop BSP’s victory roll in coming Lok Sabha elections. She blamed Congress and BJP for defaming BSP among the higher caste voters in the country.
Mayawati has started gearing up to repeat the same winning story of UP assembly elections in the Lok sabha polls and She has even sent an indication to the Congress party not to take BSP’s support for granted in coming days.
(58) SARVAJAN HITAYA SARVAJAN SUKHAYA - FOR THE GAIN OF THE MANY AND FOR THE WELFARE OF THE MANY
World Bank Country Director Meets C.M.
Lucknow : October 11 , 2007 On the request of the Uttar Pradesh Chief Minister, Km. Mayawati, the World Bank has accepted to provide Rs. 18,000 crore as financial assistance for the alleviation of poverty and different projects, especially for the downtrodden people living in rural areas of the State. The World Bank would provide maximum assistance for good administration, road, employment, irrigation, agriculture, health, urban infrastructure facilities, poverty alleviation, besides rural development. The Chief Minister was talking to the World Bank Country Director, Ms. Isabel M. Guerrero on Thursday at her government residence, who came here with the delegation. She said that State Government was committed for providing basic facilities to all sections of the society besides, removal of unemployment and poverty. The Uttar Pradesh was the most populous State of the country, where maximum people lived in villages. The State Government had implemented several schemes for the betterment and welfare of scheduled caste/scheduled tribes, backwards and poor people of upper caste. The World Bank should provide maximum financial assistance to the Uttar Pradesh keeping in view the large population of the State, she added. Km. Mayawati said that she was meeting for the first time with the representatives of the World Bank after the formation of her government for the fourth time. Expressing her happiness, she said that the World Bank had always cooperated for providing help to Uttar Pradesh. She expressed the hope that World Bank would give maximum financial assistance to the state according to the needs. She assured that all possible efforts would be made for fulfilling the recommendations of World Bank. The country director, Ms. Guerrero while giving assurance to the chief minister for providing maximum financial assistance to the state, said that World Bank was always ready for cooperation for the speedy development of the state, besides poverty alleviation. She said that World Bank was committed for achieving the target of ‘poverty free world’. Uttar Pradesh being the most populous state, the poverty was the biggest challenge here, she said adding that through poverty alleviation from Uttar Pradesh, we could become successful in removing the poverty from the country and the world, she added. Ms. Guerrero said that Uttar Pradesh could be brought to the front line like other states by speedy development. The state had financial problems besides, the challenge of development for the people living below the poverty line. She expressed the hope that Uttar Pradesh would develop speedily by providing basic facilities to the people with its firm determination. The World Bank was trying its best efforts for providing these facilities of health, education, road, energy etc. she added. On this occasion, the Cabinet Secretary Mr. Shashank Shekhar Singh, Chief Secretary Mr. P. K. Mishra, A.P.C. Mr. Anees Ansari, I.D.C. Mr. Atul Kumar Gupta, Principal Secretary Finance Mr. Shekhar Agarwal, Principal Secretary Planning Mr. V. Venkatachalam, Principal Secretary to CM Mr. V. K. Sharma and Mr. Shailesh Krishna were present, besides other officers. *******
Online edition of India’s National Newspaper Friday, Oct 12, 2007
U.P. to get World Bank aid
Special Correspondent
For poverty alleviation and other programmes in the State
CM Mayawati and the World Bank’s Country Director for India, Isabella M. Gurerro meet
The lending agency has also agreed to help the State Govt. in development of infrastructure
LUCKNOW: The World Bank has agreed to provide financial assistance of around Rs.18,000 crore to Uttar Pradesh for poverty alleviation and other programmes related to improving the economic lot of the rural poor.
In addition, the world’s premier lending agency has agreed to help the State Government in development of infrastructure like roads, electricity, employment, irrigation, health, agriculture and rural projects till 2012.
This was the outcome of a meeting between Chief Minister Mayawati and the World Bank’s Country Director for India, Isabella M. Gurerro, here on Thursday. The Chief Minister apprised the World Bank official that her Government was committed to removal of poverty and unemployment and providing basic facilities to all sections of the population.
Ms. Mayawati impressed upon Ms. Gurero that UP should be treated as a special case and more funds should be made available to the State.Ms. Mayawati said that apart from being the State with the largest population, the majority of people in UP lived in the villages. The maximum population was those of the Scheduled Castes and Tribes and Other Backward Classes and the poor among the upper castes.
The Chief Minister said her Government had launched several schemes for improving their lot.
Ms. Mayawati expressed optimism that the World Bank would agree to provide financial assistance in keeping with the development needs of the State and assured the Country Director that efforts would be made to follow the Bank’s suggestions.
Ms. Gurerro noted that UP was making rapid strides in development and said the Bank would be ready to help in removing poverty from the region. Since UP has the largest population in the country, poverty was a huge challenge, she said, adding that poverty alleviation in UP would mean finishing poverty in India.
Lucknow to have mint park
Special Correspondent
Will boost export of the spice from Uttar Pradesh
LUCKNOW: With Uttar Pradesh being the country’s biggest producer of mint, a mint park is to be set up in Lucknow, opening up new vistas for mint export from the region.
To be funded by the Spices Board of the Union Commerce Ministry, the mint park will be on the lines of the spices parks managed by the Spices Board.
The announcement was made by Union Minister of State for Commerce Jairam Ramesh at an Interface on “Mint-2007” here earlier this week. He said the park would be set up on 100 acres of land to be provided by the UP Government. State Agriculture Production Commissioner Anis Ansari, who was present at the discussions here, was asked by the Union Minister to facilitate the availability of land.In 2006-07 the export of spices from India was worth Rs. 3400 crore. Mint export was about one-third of the total export of spices.
Value addition
With UP farmers increasingly diversifying into mint production, Mr. Ramesh said the proposed mint park would be a value addition. He said a black pepper and cardamom park in Kerala, a chillies park in Andhra Pradesh and an organic spices park in Assam are the other projects lined up for enhancing the export of spices and augmenting the income of farmers.
He also announced that laboratories would be set up with the help of the Spices Board in the five mint production areas of UP in Chandausi near Moradabad, Bareilly, Rampur, Sambhal and Barabanki for providing quality raw material to the farmers. He said the Lucknow-based Central Institute of Medicinal and Aromatic Plants would help the farmers procure distillation units for extracting oil from mint. Farmers would get a 25 per cent subsidy under the National Horticulture Mission.
Alleged drug peddler arrested
Varanasi: Police on Thursday arrested an alleged drug peddler and seized over one kg of charas worth Rs.1 lakh in the market from Mirghat area here. Acting on a tip off, police raided the area and arrested a Sunil Sahni and seized 1100 gms of charas from him, Rajiv Malhotra , SP, Varanasi said. Later, he was sent to jail by a court. The SP also said that the peddler was involved in supplying drugs to foreign tourists
Thousands pay tribute to Kanshi Ram in Delhi
Thousands of people paid tributes to Original Inhabitant of The Great Prabuddha Bharath leader and Bahujan Samaj Party (BSP) founder Kanshi Ram at the party office here on his first death anniversary. Kanshi Ram died this day last year after a prolonged illness that had partially affected his mental faculties. The BSP office at While the BSP government in Uttar Pradesh organised a series of functions in state capital Lucknow to mark the day, no official function was held at the Delhi office of the BSP but people came on their own to pay their homage to Kanshi Ram.
Men and women, young and old paid floral tributes before a huge bronze statue of Kanshi Ram in the office complex, collected literature on him and listened for a while to songs in his praise set to the tunes of popular patriotic numbers.
“Kanshi Ram was like a saint to us. I have come here to relive his memory,” said a young woman with a child in her arm and another holding her hand. She had come all the way from Shastri Nagar in northwest Delhi.
IANS
Online edition of India’s National Newspaper Wednesday, October 10, 2007
Be wary of Opposition designs: Mayawati
Atiq Khan
BSP supremo exhorts workers to expand party base by strengthening Dalit-Brahmin alliance Photo: Subir Roy
Tributes to her mentor: Uttar Pradesh Chief Minister Mayawati paying floral tributes to Kanshi Ram and Bhim Rao Ambedkar at the Lucknow rally on Tuesday. LUCKNOW: Uttar Pradesh Chief Minister Mayawati on Tuesday cautioned the “sarv samaj” against the machinations of the Opposition parties, especially the Samajwadi Party and the Congress.
She was addressing a mammoth “Saavdhaan raho aage badho” (be cautious and move forward) rally on the Ramabai Ambedkar Maidan here on the occasion of her mentor Kanshi Ram’s first death anniversary.
With her sights on the next Lok Sabha elections, the Bahujan Samaj Party president wanted the audience to expand the party’s traditional support base, and at the same time strengthen the “gathbandhan” (alliance between the Original Inhabitants of The Great Prabuddha Bharath and Brahmins).
UPA attacked
Ms. Mayawati attacked the United Progressive Alliance government for its “failure” to resolve the nuclear deal imbroglio, stating that there were many divisions in the alliance. On the Ramar Sethu issue, she blamed the Union government for submitting a wrong affidavit in the apex court, which was “divorced from history.” She felt that the stalemate over these twin issues could cause mid-term polls.
The BSP supremo warned her supporters against the designs of the Opposition parties.
She alleged that worried about the rise of the BSP, the Opposition was making efforts to drag her name in the Taj corridor and other cases. Ms. Mayawati charged the erstwhile National Democratic Alliance government with having filed fake cases against her.
Poverty, unemployment
The Chief Minister said the National Rural Employment Guarantee Programme (NREGP) was not a permanent solution to the problems of poverty and unemployment. On coming to power at the Centre, the BSP would create sources of permanent employment, she added.
On lack of adequate funds with the State government, Ms. Mayawati regretted that notwithstanding her meeting the Prime Minister, the special economic package of Rs. 80,000 crore had not been released by the Centre.
The Chief Minister blamed the Samajwadi Party regime for all the ills plaguing the State — from power crisis, sugarcane arrears to resource crunch.
In her 100-minute address, the Chief Minister invoked her mentor’s name several times. Ms. Mayawati criticised the UPA government and the SP regime for not declaring official mourning during Kanshi Ram’s death in 2006.
The Chief Minister defended her move to launch several schemes named after Kanshi Ram and said she was only carrying forward his political legacy.
‘Replicate example’
BSP General Secretary Satish Chandra Misra expressed gratitude to the Brahmins for enabling the BSP to get absolute majority.
The time had come to replicate the example at the Centre and the formation of the BSP government would be the best tribute to Kanshi Ram, he added.
Be wary of Opposition’s machinations: Mayawati
Atiq Khan
LUCKNOW: Uttar Pradesh Chief Minister Mayawati on Tuesday cautioned the “sarv samaj” against the machinations of the Opposition parties, especially the Samajwadi Party and the Congress.
She was addressing a “Saavdhaan raho aage badho” (be cautious and move forward) rally on the Ramabai Ambedkar Maidan here on the occasion of her mentor Kanshi Ram’s first death anniversary.
“Expand party base”
Setting her sights on the next Lok Sabha elections, the Bahujan Samaj Party president wanted the audience to expand the party’s traditional support base, and at the same time strengthen the “gathbandhan” (alliance between the Original Inhabitants of The Great Prabuddha Bharath and Brahmins).
Ms. Mayawati attacked the United Progressive Alliance government for its “failure” to resolve the nuclear deal imbroglio, stating there were many divisions in it. On the Ramar Sethu issue, she blamed the Union government for submitting in the Supreme Court a wrong affidavit, which was “divorced from history.” She felt that the stalemate over these twin issues could cause mid-term polls.
The Chief Minister said the National Rural Employment Guarantee Programme (NREGP) was not a permanent solution to poverty and unemployment.
On lack of adequate funds with the State government, Ms. Mayawati regretted that notwithstanding her meeting the Prime Minister, the special economic package of Rs. 80,000 crore had not been released by the Centre.
Gesture to sacked police recruits
Sympathising with the sacked recruits and suspended police officers, the Chief Minister said efforts would be made to re-employ those eligible when fresh recruitments were made.
Over 17,000 recruits were dismissed and 25 IPS officers suspended recently in the wake of alleged irregularities in recruitment during the previous regime.
Ms. Mayawati blamed the Samajwadi Party government for violating the rules of police recruitment, but sought to give a clean chit to the officers saying they were pressured by the previous regime.
Her statement comes a day after reports said the sacked policemen were coming together in Etah, Agra, Aligarh and Allahabad.
The Chief Minister described the ban on student union elections as a temporary measure
Some hope for sacked recruits
Special Correspondent
“Efforts to be made to re-employ eligible ones”
“Ban on students union elections temporary”
LUCKNOW: Uttar Pradesh Chief Minister Mayawati on Tuesday said she sympathised with the sacked recruits and suspended police officers.
Over 17,000 recruits were dismissed and 25 IPS officers suspended recently in the wake of alleged irregularities in recruitment during the previous regime.
The Chief Minister said efforts would be made to re-employ those eligible when fresh recruitment was made. She said the action was taken as rules had been flouted in the selection process.
The Chief Minister was speaking at the “savdhan raho aage badho” rally here on Tuesday.
Ms. Mayawati blamed the Samajwadi Party government for violating the rules of police recruitment, but sought to give a clean chit to the officers saying they were pressured by the previous regime and had to save their jobs.
Ms. Mayawati’s reaction comes a day after reports said the sacked policemen were coming together in Etah, Agra, Aligarh and Allahabad.Simultaneously, the Chief Minister described the ban on student union elections as a temporary measure and said they would be held once rules were formulated for keeping criminal elements out of the poll process.
Interestingly, the Chief Minister expressed her party’s support for the creation of smaller States. She said that if the Centre agreed to carve out Bundelkhand, Purvanchal and Harit Pradesh from Uttar Pradesh, the BSP government would send it a Vidhan Sabha resolution on the issue.
She said the value added tax would soon be implemented in Uttar Pradesh.
Accusing the Opposition parties of launching a malicious campaign against the BSP, the Chief Minister said attempts were being made to target senior Minister Satish Chandra Misra.
She cautioned her partymen against the designs of the Opposition to weaken the BSP support base and warned her supporters not to be misguided by Opposition-sponsored media reports.
Ms. Mayawati defended helping her brother Anand Kumar.
Since he had left his job to assist her, she had given him money to start a business from the money gifted to her by the BSP cadres.
Ms. Mayawati said she would take political sanyas if the charge that she bought government bungalows were proved.
Kanshi Ram died this day last year after a prolonged illness that had partially affected his mental faculties.
The BSP office at Rakabganj Road saw a steady stream of visitors since morning.
While the BSP government in Uttar Pradesh organised a series of functions in state capital Lucknow to mark the day, no official function was held at the Delhi office of the BSP but people came on their own to pay their homage to Kanshi Ram.
Men and women, young and old paid floral tributes before a huge bronze statue of Kanshi Ram in the office complex, collected literature on him and listened for a while to songs in his praise set to the tunes of popular patriotic numbers.
‘Kanshi Ram was like a saint to us. I have come here to relive his memory,’ said a young woman with a child in her arm and another holding her hand. She had come all the way from Shastri Nagar in northwest Delhi.
Lucknow: Uttar Pradesh Chief Minister Mayawati Tuesday ordered the special task force (STF) of the state’s police to investigate the creation of a fake profile of hers on the social networking website Orkut.
“We have asked the STF to put its cyber crime sleuths to work to get to the root of the mischievous creation of the chief minister’s profile on Orkut,” state home secretary Javeed Ahmad told scribes here Tuesday.
The profile was discovered Aug 25. After getting the news, Mayawati promptly summoned her top officials, who thereafter directed the STF to probe the whole affair.
According to an official of the chief minister’s secretariat, “besides carrying her brief biographical account, the site was loaded with objectionable matter about the chief minister and that too in highly unparliamentary language.
“We will get to the root of the issue and see that those guilty of indulging in this slander campaign by using the Internet are brought to book,” he said.
Names of her political mentor, the late Kanshi Ram and some top bureaucrats of the state have also been mentioned with derogatory remarks about them. http://www.listible.com/list/bahujan-samaj-party3A http://www.bahujansamajp.com/
INDIA BAHUJAN SAMAJ PARTY RALLY
Indian state Uttar Pradesh Chief Minister Mayawati waves to the party workers during a rally in Lucknow, Uttar Pradesh, 09 October 2007. An estimated one million Bahujan Samaj Party (BSP) supporters swarmed the Uttar Pradesh capital Tuesday to commemorate the first death anniversary of the party founder, Kanshi Ram. EPA/STR
For The Gain of The Many and For The Welfare of The Many Inquiry report of Police Recruitment Boards presented before the Cabinet
Lucknow : October 4, 2007 The Uttar Pradesh Government has taken the decision for constituting a committee under the chairmanship of Chief Secretary regarding the new recruitments in police department. This committee, which includes DGP and Commissioner of Lucknow, will submit its report in connection of making the recruitment procedure impartial and transparent. This committee would also examine the recommendations of earlier committee constituted under the chairpersonship of Home Secretary, Mrs. Renuka Kumar. This decision was taken at a Cabinet meeting presided over by the U.P. Chief Minister, Km. Mayawati here today. With a view to making the recruitment procedure in police department impartial and more transparent, the Cabinet after serious consideration on the recommendations of earlier committee constituted under the chairpersonship of Mrs. Renuka Kumar, took the decision that the newly constituted selection committee should seriously study all the dimensions and adopt such recruitment procedure, so that the possibilities of irregularities could be prevented completely. According to the Cabinet, the newly constituted committee under the chairmanship of the Chief Secretary would deeply examine the corruption and irregularities found in the inquiry report regarding the police recruitments, the pressure on selection committees for recruitments, besides the persons responsible for corruption in recruitments, before submitting its report. In the Cabinet meeting today, the detailed report regarding the recruitments of police constables in different districts through 55 recruitments boards in the year of 2005 and 2006 in Police and PAC, workshop employees in wireless and other officers and employees was presented. Out of which, the inquiry of 51 boards has been completed and the work of inquiry committee had been finished. No irregularity was found during the inquiry of one board. Action has been taken on the inquiry reports of 42 boards. The cases regarding the eight boards have been sent to Advocate General for necessary action. The cases for two boards have not been decided due to the writs in Allahabad High Court. Besides these, the recruitment procedure in two boards has not been completed. It was worth mentioning the government received complaints regarding irregularities and corruption in the recruitment of police personnel. The government directed the Director General of Police (DGP) to conduct a high level inquiry into the matter. Subsequently, a high level inquiry committee was constituted in the chairpersonship of Additional Director General of Police, Inter State Border Force and STF, Mr. Shailjakant Mishra. The detailed report of the inquiry committee was tabled before the cabinet here today. In the inquiry reports submitted before the Cabinet, it was found the second civil police recruitment made in April, 2006 in Saharanpur district was within the frame work of rules and regulations therefore, it was declared valid. After making through examination of the inquiry reports of different recruitment boards, a decision was taken to annul the recruitments made by different boards being irregular, tampered and forged. As a result, the recruitment of police recruits was also cancelled being illegal. Besides this, a decision was also taken to initiate action against the officers involved in the recruitment by lodging complaints against them, as their conduct amounted to criminal offence. The cases against these officers will be investigated by Anti-Corruption Organization. After the investigation, suspension should be made to the chairpersons and members of the concerned recruitment boards and initiate disciplinary action and suspend the guilty officers. In compliance to the above decision of the government, 25 IPS officers, one State Radio Officer and one Assistant Radio Officer has been already suspended. The irregularities which have come to the light include, the answer books of selected candidates was written by some other persons, marking of identification/chest numbers against the rules, irregularities in assigning codes on answer sheets, giving more marks than the maximum marks, tampering while copying the marks attained in the tabulation sheet. Cutting/overwriting/erasing was detected in mark sheets of different examinations, signatures of examiners were not found in mark sheets and cutting/overwriting were not counter signed in many cases. Irregularities in giving marks in the physical efficiency exams and tabulation/broad sheets were prepared only for the selected candidates. Besides, absence of psychologist during the exam interview of candidates in groups and anomalies in giving marks in interview came to light. In the inquiry report, it was found that in the objective type examination for the recruitments at Radio Headquarters the wrong answers were corrected with another ink after white fluid on O.M.R. sheet and many O.M.R. sheets were filled with only one ink. Under the conspiracy, a private company M. Cubetron was given the contract for scanning O.M.R. sheet, while this facility and capacity was available in the technical service branch of police department. Besides, the nominated selection committee was kept away from the work of scanning and making results. The selection committee also did not sign the results of main written examination. **************
(23) For The Gain of The Many For The Welfare of The Many
C.M. to participate in programmes to be held on Gandhi Jayanti Tomorrow
Lucknow : October 01, 2007 The Uttar Pradesh Chief Minister, Km. Mayawati would participate in various programmes to be held tomorrow on the occasion of the birth anniversary of the Father of the Nation Mahatma Gandhi. The C.M. would garland the statue of Mahatma Gandhi at < ?xml:namespace prefix = st1 ns = “urn:schemas-microsoft-com:office:smarttags” />G.P.O. Park Hazratganj at 8:00 a.m. Thereafter, she would participate as a chief guest at a function to be held at the local Shri Gandhi Ashram Khadi and Gramodyog Bhawan at 8:10 a.m. Km. Mayawati would also participate in a programme ‘Rashtra Pita Mahatma Gandhi Ki Punit Jayanti’ to be held at the Tilak hall of the Vidhna Bhawan at 11:00 a.m. The chief guest of the programme would be U.P. Governor, Mr. T.V. Rajeswar. *******
C.M. lays foundation of schemes worth Rs. 44,868.17 lakh for Ambedkar Nagar
C.M. lays foundation, dedicates to the people and announces several development schemes worth Rs. 44,868.17 lakh for Ambedkar Nagar district Lucknow :
September 29, 2007
The Uttar Pradesh Chief Minister Km. Mayawati laid the foundation of several schemes worth Rs. 44868.17 lakh for the all round development of Ambedkarnagar district here today. Dedicating the schemes to the people she said that our party’s government was making its best efforts for removing the regional imbalances of backward areas. She said that our priority was to implement the development oriented policies and welfare programmes in all backward areas, so that the benefits of development could reach all the sections of the society. In a simple programme organised at C.M’s official residence to mark the foundation day of Ambedkarnagar here today, Km. Mayawati symbolically laid the foundation and announced several schemes for development of the district. She dedicated to the people an over bridge costing about Rs. 13.18 crore on Mughal Sarai-Faizabad-Lucknow railway line at Akbarpur-headquarter of Ambedkar Nagar. After completion of this over bridge the traffic movement to tehsil headquarter, school-college and main market of the district would become easy, besides ending the possibilities of accidents on railway crossing. She also dedicated the newly built 132 KV sub centre at Kotwa-Mahmadpur costing Rs. 450 lakh, Katehri Community Health Centre building costing Rs. 148.44 lakh and the Dugdh Utpadak Sahkari Sangh Ltd. Ambedkar Nagar. The cost of these four projects is Rs. 1916.65 lakh. Km. Mayawati laid the foundation of 12 projects worth Rs. 28265.32 lakh which included Rs. 23,500 lakh Government Allopathic Medical College on Akbarpur Tanda road, Press Club building, renovation and strengthening of Tanda-Maya Bazar road, construction of low level/submersible bridge and approach road through Tamsa road-Mirzapur village to Maharua road on Tons river, construction of bridge and approach road on Pahitipur-Annawa road in Shravan area on Bisui and Mardha rivers, foundation of Government Girls Higher Secondary School Bewana building under Akbarpur tehsil, Health Centre building at Baskhari, Judo Hall, Swimming Pool and Weight-Lifting Hall at Akbarpur Sports Stadium, besides symbolic laying of the foundation of boys’ dormitory. The Chief Minister announced 28 projects worth Rs. 14686.20 lakh for Akbarpur, Jalalpur, Tanda, Jahangirganj and Katehri constituencies. These projects include strengthening of Lumbini-Duddhi state highway from Akbarpur to Malipur-Surhurpur up to district border, strengthening and broadening of Akbarpur-Jalalpur road, Malipur Dhamarua road, Tanda-Hanswar-Makrahi-Chahoda-Birhar-Madarmau- Jahangirganj road, Padumpur-Kamharia road, Akbarpur-Gauhania road, Jotpur-Maharua road from Yadav Nagar crossing to Bikawa, Newada-Bandipur-Katka-Semara road, Gosaiganj-Mahmoodganj link road, Tanda-Barua-Jalaki- Utrethu road and setting up of new Katehri tehsil. Km. Mayawati also announced the setting up of Government Girls Inter Colleges at Bhiti Development Block and Tenduakalan of Jahangirganj Development Block, District Co-operative Bank, construction of Akbarpur tehsil building, construction of submersible bridge and approach road between Akbarpur Railway Station and Sahjadpur on Tons river, increasing the capacity of Mahatma Jyotiba Phule Government District Hospital Ambedkar Nagar from 100-bed to 300-bed, construction of SC Hostel at district headquarter, expansion of Akbarpur Nagar Palika area, construction of Tanda tehsil building, setting up of additional police station Aliganj and Government Girls Inter College at Tanda, creation of Maharua police station, setting up of control rooms at Tanda and district Ambedkar Nagar, fire station under Alapur tehsil, besides the post graduate education facility at Ramabai Government Women Degree College Ambedkar Nagar. The responsibility of maximum projects has been entrusted to Public Works Department, U.P. Bridge Corporation and Rajkiya Nirman Nigam. Those present on the occasion included Public Works and Irrigation Minister Mr. Nasimuddin Siddiqui, Parliamentary Affairs and Medical Education Minister Mr. Lalji Verma, Transport Minister Mr. Ram Achal Rajbhar, Mines and Minerals Minister Mr. Babu Singh Kushvaha, Legislator Mr. Dharmraj Nishad, Mr. Sher Bahadur Singh, Mr. Tribhuvan Dutt besides Cabinet Secretary Mr. Shashank Shekhar Singh, Chief Secretary Mr. P.K. Mishra, APC Mr. Anis Ansari, Principal Secretary to C.M. Mr. Shailesh Krishna and other senior officers. ******
http://www.indianexpress.com/story/222926.html
Dalit+OBC is Maya’s formula for Chhattisgarh
Nitin Mahajan Posted online: Monday, October 01, 2007 at 0000 hrs IST RAIPUR, SEPTEMBER 30 After successfully wooing Brahmins in Uttar Pradesh, the Bahujan Samaj Party (BSP) in Chhattisgarh has decided to engineer a social pact with OBCs and Scheduled Castes to make inroads into the state polity. The state unit of the BSP is preparing to replicate Uttar Pradesh’s social engineering experiment in the 2008 Assembly polls through an alliance with SCs and OBCs. Chhattisgarh BSP President Dau Ram Ratnakar said the party was confident that the alliance would succeed. The party has decided to contest all 90 Assembly seats in next year’s polls, he said. “As OBCs are a majority in the state, comprising mostly Sahus and Kurmis, an alliance of Dalits and OBCs will be an advantage for us in next year’s Assembly polls,” Ratnakar added. With the total population comprising 52 per cent OBCs and 22.3 per cent SCs, the party is hopeful that the alliance will be invincible. “To bring OBCs into the party fold, bhaichara committees have been launched by the BSP in each of the parliamentary constituencies. The committees have been entrusted with the task of organising constituency-level contact programmes for these communities,” he said. In the last Chhattisgarh Assembly polls held in 2003, the party had contested 52 seats out of which it secured 2. However, polling on one of these seats — Malkharauda — was annulled by the High Court and a bypoll held for the seat was won by the BJP. The BSP in the last Assembly elections had secured a total vote share of 5 per cent by contesting on 52 seats. The party hopes to improve the vote share significantly once the alliance of the two castes is established. Party sources pointed out that upper castes only constitute about 4 per cent of the total population here, but the state has always been governed by them. Once an alliance between OBCs and Dalits is achieved, along with some upper caste leaders coming into the party fold, the state BSP hopes to make significant gains in next year’s Assembly polls. As part of the party’s strategy to woo the community, several OBC ministers from Uttar Pradesh will address mass rallies in various parts of the state. Also, the charge of Chhattisgarh has been handed over by the national leadership over to OBC leader Sewak Ram Sahu to prepare for next year’s Assembly polls.
Buddha Dhamma Sagararanna had their new temple opening ceremony at Port
Dickson last Sunday. Many sangha members from around the world attended
the ceremony… including nuns from Taiwan, nuns of Myanmmar and local
Dharma practitioners. How beautiful! I was invited to attend the
opening, due to hectic schedule I was not able to attend, but Kechara’s
Liaison Irene Lim attended and presented gifts on my behalf.
The sangha members were led by Venerable Chang Ern from Buddha Dhamma
Sagararanna Buddhist Association. Venerable Chang Ern also serves as the
Chief of Malaysia Buddhist Association (MBA), Negeri Sembilan branch.
Kechara’s liaisons Irene was contacted by Venerable Chang Ern, and Irene
immediately offered to host the group of sangha members for dinner at
Kechara Oasis (KO), Jaya One. This was a Dana offering on behalf of
Kechara at our own Vegetarian Restaurant!
At KO, Irene gave a warm welcome to this group of sangha members with an
opening speech thanking them for giving her the opportunity to offer
Dana. Pastor Ngeow and Liaison Paul Yap were also there to represent
Kechara House. The group was offered delicious, healthy and vegetarian
food… I was told that they liked the food offered to them very much!
After dinner, Irene and the group of sangha members went to the Kechara
House gompa for a visit. The sangha members and other lay Dharma
practitioners were then given a tour of our Kechara Gallery.
During this time, Ven Chang Ern and the group of nuns from Taiwan left
to another Dharma center to escort Venerable Chuan Dao (4th abbot of
Miao Xin Si, Taiwan) and Venerable Zong Hong (abbot of Jin Gang Chan Si
in OUG, Kuala Lumpur) to our center. Venerable Zong Hong is the Head of
MBA’s Youth Section.
I only got to know of the visit a few hours before they arrived at KO!
As it’s very meritorious to make offerings to sangha members, I decided
to go to Kechara House to meet the group and present a few offerings to
them. So while the monks and nuns were having dinner, I was with Paris
and my Private Office arranging offerings for these holy monks and nuns.
When I arrived, I was surprised to see so many of our Kechara members
upstairs at the main prayer hall! They only got to know about the last
minute visit 30 minutes before I arrived, so I did not expect it at
all… I was happy to see all of them. After I presented the offerings
to the sangha members and their assistants, they had to leave because it
was quite late already. I did not want to keep them up for too long,
especially the older sangha members who had very kindly changed their
schedule to visit KH…
I felt inspired to give a short Dharma talk to our Kechara members on
why we make offerings to the sangha. I don’t like my students to do
things blindly without understanding why they are doing it. I feel with
knowledge, Dharma activity and study and practice becomes more
meaningful.
I explained that our karma with each other is relational. This means the
weight of our karma depends on the person’s relationship with us. For
example, the karma of hurting our family and friends is heavier than the
karma of hurting total strangers who we have never met before. Likewise
the karma of hurting our parents is much heavier than the karma of
hurting our brothers and sisters. The karma of hurting our mother is
also heavier than the karma of hurting our brother, because she carried
us in her womb for 9 months. Now that is at an ordinary level. Then our
relational karma with strangers, friends, parents, spouse and sangha are
explained in brief here in this talk.
Actually I have spoken about this many times before but I wanted to
share it with Kecharians again because I feel it is very very important
that we make offerings to the Sangha to support their dharma practice
and generate merits for our KWPC or Kechara World Peace Centre which is
our retreat land in the mountains and our own attainments. I hope you
will listen to this talk and really put it into your mind. It will
greatly benefit your understanding of why supporting the sangha is
important.
Why We Should Make Offerings to the Sangha (Part 2 of 2)
Tsem Rinpoche Published on Mar 27, 2012 Dear friends,
Buddha Dhamma Sagararanna had their new temple opening ceremony at Port
Dickson last Sunday. Many sangha members from around the world attended
the ceremony… including nuns from Taiwan, nuns of Myanmmar and local
Dharma practitioners. How beautiful! I was invited to attend the
opening, due to hectic schedule I was not able to attend, but Kechara’s
Liaison Irene Lim attended and presented gifts on my behalf.
The
sangha members were led by Venerable Chang Ern from Buddha Dhamma
Sagararanna Buddhist Association. Venerable Chang Ern also serves as the
Chief of Malaysia Buddhist Association (MBA), Negeri Sembilan branch.
Kechara’s liaisons Irene was contacted by Venerable Chang Ern, and
Irene immediately offered to host the group of sangha members for dinner
at Kechara Oasis (KO), Jaya One. This was a Dana offering on behalf of
Kechara at our own Vegetarian Restaurant!
At KO, Irene gave a
warm welcome to this group of sangha members with an opening speech
thanking them for giving her the opportunity to offer Dana. Pastor Ngeow
and Liaison Paul Yap were also there to represent Kechara House. The
group was offered delicious, healthy and vegetarian food… I was told
that they liked the food offered to them very much!
After dinner,
Irene and the group of sangha members went to the Kechara House gompa
for a visit. The sangha members and other lay Dharma practitioners were
then given a tour of our Kechara Gallery.
During this time, Ven
Chang Ern and the group of nuns from Taiwan left to another Dharma
center to escort Venerable Chuan Dao (4th abbot of Miao Xin Si, Taiwan)
and Venerable Zong Hong (abbot of Jin Gang Chan Si in OUG, Kuala Lumpur)
to our center. Venerable Zong Hong is the Head of MBA’s Youth Section.
I only got to know of the visit a few hours before they arrived at KO!
As it’s very meritorious to make offerings to sangha members, I decided
to go to Kechara House to meet the group and present a few offerings to
them. So while the monks and nuns were having dinner, I was with Paris
and my Private Office arranging offerings for these holy monks and nuns.
When I arrived, I was surprised to see so many of our Kechara members
upstairs at the main prayer hall! They only got to know about the last
minute visit 30 minutes before I arrived, so I did not expect it at
all… I was happy to see all of them. After I presented the offerings
to the sangha members and their assistants, they had to leave because it
was quite late already. I did not want to keep them up for too long,
especially the older sangha members who had very kindly changed their
schedule to visit KH…
I felt inspired to give a short Dharma
talk to our Kechara members on why we make offerings to the sangha. I
don’t like my students to do things blindly without understanding why
they are doing it. I feel with knowledge, Dharma activity and study and
practice becomes more meaningful.
I explained that our karma with
each other is relational. This means the weight of our karma depends on
the person’s relationship with us. For example, the karma of hurting
our family and friends is heavier than the karma of hurting total
strangers who we have never met before. Likewise the karma of hurting
our parents is much heavier than the karma of hurting our brothers and
sisters. The karma of hurting our mother is also heavier than the karma
of hurting our brother, because she carried us in her womb for 9 months.
Now that is at an ordinary level. Then our relational karma with
strangers, friends, parents, spouse and sangha are explained in brief
here in this talk.
Actually I have spoken about this many times
before but I wanted to share it with Kecharians again because I feel it
is very very important that we make offerings to the Sangha to support
their dharma practice and generate merits for our KWPC or Kechara World
Peace Centre which is our retreat land in the mountains and our own
attainments. I hope you will listen to this talk and really put it into
your mind. It will greatly benefit your understanding of why supporting
the sangha is important.
https://www.youtube.com/watch?v=PPydLZ0cavc Maha-parinibbana Sutta — Last Days of the Buddha HAPPY LOTUS Published on Apr 19, 2014 The Great Discourse on the Total Unbinding
This wide-ranging sutta, the longest one in the Pali canon, describes
the events leading up to, during, and immediately following the death
and final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher. Category People & Blogs
Sang Buddha parinibbana (wafat) di Kusinara. Pada saat-saat terakhir
Buddha menyampaikan pesan-pesan penting kepada bhikkhu Ananda dan para
bhikkhu lain. Pada kesempatan itu Buddha melakukan penahbisan terakhir
yaitu kepada Bhikkhu Subhadda. Sang Buddha wafat disaksikan oleh para
bhikkhu dan dewa serta brahma. Relik (sisa organ jasmani) Buddha
disimpan di stupa untuk dijadikan sebagai pengingat dan obyek pemujaan
bagi umat Buddha Category People & Blogs
https://dharma-insight.blogspot.co.id Sang Buddha parinibbana (wafat) di Kusinara. Pada saat-saat terakhir Buddha menyampaikan pesan-pesan penting kepada…
https://www.youtube.com/watch?v=V5W2t9tXW-Y&t=45s Pali (Pāli) is a Prakrit language worldbuddhistradio Published on Jan 9, 2016
Pali (Pāli) is a Prakrit language native to the Indian subcontinent. It
is widely studied because it is the language of many of the earliest
extant literature of Buddhism as collected in the Pāli Canon or Tipiṭaka
and is the sacred language of Theravada Buddhism. Category Education Jagatheesan Chandrasekharan Jagatheesan Chandrasekharan 3 months ago Magadhi Prakrit- Pali (Pāli) is a Prakrit language https://www.youtube.com/watch?v=C0TTGgcq3qU Jagatheesan Chandrasekharan Jagatheesan Chandrasekharan 1 second ago
When a just born baby is separated and kept alone, it will speak a
language like any other living being that have their own languages which
is a communicating instrument. That human language is Magadhi a prakrit
and Pali (Pāli) is a Prakrit language. All other languages are off
shoot of Magadhi and hence all languages are noble and classical.
https://www.youtube.com/watch?v=C0TTGgcq3qU Magadhi Prakrit WikiWikiup Published on Aug 7, 2016
Magadhi Prakrit is of one of the three Dramatic Prakrits, the written
languages of Ancient India following the decline of Pali and
Sanskrit.Magadhi Prakrit was spoken in the eastern Indian subcontinent,
in a region spanning what is now eastern India, Bangladesh, and Nepal.It
is believed to be the language spoken by the important religious
figures Gautama Buddha and Mahavira and was also the language of the
courts of the Magadha mahajanapada and the Maurya Empire; the edicts of
Ashoka were composed in it.Magadhi Prakrit later evolved into the
Eastern Zone Indo-Aryan languages, including Assamese, Bengali, Odia and
the Bihari languages .
This channel is dedicated to make
Wikipedia, one of the biggest knowledge databases in the world available
to people with limited vision. Magadhi Prakrit Magadhi Prakrit
is of one of the three Dramatic Prakrits, the written languages of
Ancient India following the decline of Pali and… youtube.com
https://www.youtube.com/watch?v=V5W2t9tXW-Y Pali (Pāli) is a Prakrit language worldbuddhistradio Published on Jan 9, 2016
Pali (Pāli) is a Prakrit language native to the Indian subcontinent. It
is widely studied because it is the language of many of the earliest
extant literature of Buddhism as collected in the Pāli Canon or Tipiṭaka
and is the sacred language of Theravada Buddhism…. See more Pali (Pāli) is a Prakrit language
Pali (Pāli) is a Prakrit language native to the Indian subcontinent. It
is widely studied because it is the language of many of the… youtube.com
Pali
(Pāli) is a Prakrit language native to the Indian subcontinent. It is
widely studied because it is the language of many of the earliest extant
literatur…
Dhamma Us Published on Apr 28, 2017 About UWest Pali Society:
UWest Pali Society is committed to promoting Theravada Pali tradition
both academically and ritually. We welcome all the UWest community
members to join us and feel good with us. Individuals outside the UWest
community can be included with the invitation from the members.
The objectives of the UWest Pali Society would be:
1. Pali Sutta Reading & Translation (Free):
Here we read & translate selected original Pali suttas and discuss
the key Pali terms leading to further discussions. We invite all those
like-minded faculty, staff and students to join us and learn research
and share the experience.
2. Pali Learning (Free):
We are
more than happy to introduce Pali language to those who are interested.
We teach Pali language from the very beginning to advanced level.
3. Online Pali Group (Free):
We have already started an online Pali teaching program. Those who are
interested in joining, please contact admin@dhammausa.com
3. Guest Speeches (Free):
We organize monthly guest speeches by eminent scholars and visiting
Buddhist monks to propagate and promote Pali Language and Literature.
Meeting Dates: Please check for updates here www.dhammausa.com About DhammaUS:
DHAMMA US is a non-profit, charity organization engaged in Community
Care, Spiritual Care & Pali Studies. We conduct Meditation, Yoga,
Spiritual Counselling, Healing & Therapeutic Chanting and Teaching
Pali Language. We promote peace, harmony, non-violence along with the
message of the Buddha. We are happy to share the Theravada Buddhist
Studies with any like minded individual or community. However, we
support and promote unconditionally all the other Buddhist schools
without any discrimination. We also respect all the other religions and
their teachings on humanity, world peace, non-violence, and
environmental care.
Keywords: UWest Pali Society UWest University of the West Pali Buddhism Buddhist Chanting Spiritual Religion USA California Lankarama Buddhist Institute Category Education
About
UWest Pali Society: UWest Pali Society is committed to promoting
Theravada Pali tradition both academically and ritually. We welcome all
the UWest…
UWest Pali Society is committed to promoting Theravada Pali tradition
both academically and ritually. We welcome all the UWest community
members to join us and feel good with us. Individuals outside the UWest
community can be included with the invitation from the members.
The objectives of the UWest Pali Society would be:
1. Pali Sutta Reading & Translation (Free):
Here we read & translate selected original Pali suttas and discuss
the key Pali terms leading to further discussions. We invite all those
like-minded faculty, staff and students to join us and learn research
and share the experience.
2. Pali Learning (Free):
We are
more than happy to introduce Pali language to those who are interested.
We teach Pali language from the very beginning to advanced level.
3. Online Pali Group (Free):
We have already started an online Pali teaching program. Those who are
interested in joining, please contact admin@dhammausa.com
3. Guest Speeches (Free):
We organize monthly guest speeches by eminent scholars and visiting
Buddhist monks to propagate and promote Pali Language and Literature.
Meeting Dates: Please check for updates here www.dhammausa.com About DhammaUS:
DHAMMA US is a non-profit, charity organization engaged in Community
Care, Spiritual Care & Pali Studies. We conduct Meditation, Yoga,
Spiritual Counselling, Healing & Therapeutic Chanting and Teaching
Pali Language. We promote peace, harmony, non-violence along with the
message of the Buddha. We are happy to share the Theravada Buddhist
Studies with any like minded individual or community. However, we
support and promote unconditionally all the other Buddhist schools
without any discrimination. We also respect all the other religions and
their teachings on humanity, world peace, non-violence, and
environmental care.
Keywords: UWest Pali Society UWest University of the West Pali Buddhism Buddhist Chanting Spiritual Religion USA California Lankarama Buddhist Institute Category Education
About
UWest Pali Society: UWest Pali Society is committed to promoting
Theravada Pali tradition both academically and ritually. We welcome all
the UWest…
I
just thought it might be useful for anyone embarking on learning Pali
to share some of the resources that I found. The main ones I found are;
http://bodhim…
165 35 Share à-bas-le-ciel Published on Jun 26, 2015
I taught myself Pali and lived for years in Theravada Countries in
Asia. Learning the language is hard work, and this video may motivate
you by discussing some of the positive outcomes of learning the
language; I had a lot of positive experiences in both monastic and
academic settings (and archives, museums, etc.) and most of my writing
(on the internet) about learning Pali instead provides pretty “dry”
advice (and, sometimes, some grave warnings). So, this is a relatively
upbeat video, for people interested in the human reality of what it
means to be a Pali scholar in the 21st century –an era when every Pali
scholar is an autodidact.
As is mentioned in the video, you can find the resources I created to
help people learn Pali in various places, including Google Books (for
free, of course): https://www.google.ca/search?tbm=bks&…
For some much more depressing, practical advice (on learning the Pali
language), you can take a look at some of my written work, e.g., http://a-bas-le-ciel.blogspot.ca/2012…
A useful essay for any beginner (both providing useful information, and
warnings about misinformation in the field) can be found in both
English and Chinese translation through the following links: http://a-bas-le-ciel.blogspot.ca/2014…
You might also be interested in my more recent video (over 20 minutes
long), on the question of, “What is the future of Buddhism?”: https://www.youtube.com/watch?v=QbvtU… Category Education
https://www.youtube.com/watch?v=joWLbqYxX8o Learn Pali Grammar & Language - Basic Declension Learn Pali Published on Jun 19, 2018
Pali grammar lessons for the absolute beginner in English. This video
deals with the basic concept of noun declension. The fourth video in
this series of English Language Pali tutorials. Category Education
https://www.youtube.com/watch?v=dt06sR8cabI Learn Pali Grammar & Language - Present Singular verbs Learn Pali Published on Jun 23, 2018
Pali grammar lessons for the absolute beginner in English. In his video
the idea of grammatical person is explored as well as subject - verb
agreement. The fifth video in this series of English Language Pali
tutorials. Category Education
Pali grammar lessons for the absolute beginner in English. In his video the idea of grammatical person is…
https://www.youtube.com/watch?v=DxpnRwEvqBU Learn Pali Grammar & Language - Nominative & Accusative Learn Pali Published on Jun 18, 2018
Pali grammar lessons for the absolute beginner in English. This video
deals with the nominative and accusative cases and their subjective,
objective nature. The third video in this series of English Language
Pali tutorials. Category Education
Pali grammar lessons for the absolute beginner in English. This video deals with the nominative and…
https://www.youtube.com/watch?v=vZo1SRJV79s Learn Pali Grammar & Language - Basic English Grammar 2 Learn Pali Published on Jun 15, 2018
An introduction to learning the Pali language. For the absolute
beginner. This is the second in the series that discusses subjects and
objects and some basic concepts of English grammar in preparation.
An introduction to learning the Pali language. For the absolute beginner. This is the second in the series…
https://www.youtube.com/watch?v=7G7Af09MTJU Learn Pali Grammar & Language - Present Plural Verbs Learn Pali Published on Jul 18, 2018
Pali grammar lessons for the absolute beginner in English.. This video
expands subject verb agreement to include the 3rd person Plural. This is
the sixth video in this series of Pali grammar tutorials. Category Education
https://www.youtube.com/watch?v=YThfkw_R_h4 Learn Pali English Sanskrit 1Golden Lion Edu Published on May 4, 2013 Category Education Music in this video Learn more Song Nightingale Artist Yanni Album Tribute Licensed to YouTube by UMG (on behalf of EMI); ASCAP, CMRRA, UBEM, Sony ATV Publishing, SOLAR Music Rights Management, and 11 Music Rights Societies
https://www.youtube.com/watch?v=K6h0WLRM5VM Learn Pali, English, Sanskrit - Lesson 2 Golden Lion Edu Published on May 5, 2013 Category Education Music in this video Learn more Song Nightingale Artist Yanni Album Tribute Licensed to YouTube by UMG (on behalf of EMI); ASCAP, CMRRA, UBEM, Sony ATV Publishing, SOLAR Music Rights Management, and 11 Music Rights Societies
Supreme Master Television Published on Jul 12, 2008 http://suprememastertv.com/ - From the Holy Buddhist Tipitaka: Sutta Pitaka -Samyutta Nikaya (In English), Episode: 618, Air date: 24 - May - 2008 Category Entertainment
The
Dhammapada is a collection of sayings of the Buddha in verse form and
one of the most widely read and best known Buddhist scriptures. The
original version of the Dhammapada is in the Khuddaka Nikaya, a division
of the Pali Canon of Theravada Buddhism.
The Buddhist scholar and commentator Buddhaghosa explains that each
saying recorded in the collection was made on a different occasion in
response to a unique situation that had arisen in the life of the Buddha
and his monastic community. His commentary, the Dhammapada Atthakatha,
presents the details of these events and is a rich source of legend for
the life and times of the Buddha.
https://www.youtube.com/watch?v=8H_6uieRvm8&t=603s The Dhammapada [Wisdom of The Buddha] - Full Audiobook Infinite Paths Published on Jul 8, 2015
The Dhammapada is a collection of sayings of the Buddha in verse form
and one of the most widely read and best known Buddhist scriptures. The
original version of the Dhammapada is in the Khuddaka Nikaya, a division
of the Pali Canon of Theravada Buddhism.
The Buddhist scholar and commentator Buddhaghosa explains that each
saying recorded in the collection was made on a different occasion in
response to a unique situation that had arisen in the life of the Buddha
and his monastic community. His commentary, the Dhammapada Atthakatha,
presents the details of these events and is a rich source of legend for
the life and times of the Buddha. Category EducationInfinite Paths Published on Jul 8, 2015
The Dhammapada is a collection of sayings of the Buddha in verse form
and one of the most widely read and best known Buddhist scriptures. The
original version of the Dhammapada is in the Khuddaka Nikaya, a division
of the Pali Canon of Theravada Buddhism.
The Buddhist scholar
and commentator Buddhaghosa explains that each saying recorded in the
collection was made on a different occasion in response to a unique
situation that had arisen in the life of the Buddha and his monastic
community. His commentary, the Dhammapada Atthakatha, presents the
details of these events and is a rich source of legend for the life and
times of the Buddha. Category Education
Do Good Be Mindful - Awakened One with Awareness (AOA)
” May the auspicious occasion of Eid bless you with peace & bring joy to your heart & home. “
Happy Eid!
DBS (Diploma in Buddhist Studies)
Sunday
2 pm - 3 pm
INTRODUCTION TO ABHIDHAMMA
Sayalay Uttamanyani
3 pm - 4 pm
Pali Language and Literature
Bhikkhu Pamokkho
4.30 pm - 5.30 pm
Sutta Pitaka
Bhikkhu Gandhamma/Bhikkhu Dhammaloka
5.50 pm - 6.30 pm
Life of Buddha and Dhammapada
Dr BV Rajaram
6.30 pm - 7.30 pm
Bhikkhu Ariyavamsa/Bhikkhu Ayupala
INTRODUCTION OF ABHIDHAMMA
There are three pitaks (Tipitaka) in Theravada Buddhism as Vinaya, Stttanta and Abhidhamma.
Tipitakas
means threee teachings of Buddha within 45 years (vasa) have been kept
in as an origin without modifying, without adding also without making
corrections known as Theravada Buddhism.
3 pitakas or 3 baskets or 3 collections are as follows :
1. Vinaya = 5 treaties = 21,000 Dhammakkhandha
2. Suttanta = 40 ——– = 21,000———————-
3. Abhidhamma = 7 ———-= 42,0000 ———————
If suup altogethert 84,000 Dhammakkhandas in 3 pitakas
Herein …Vinaya can be called Andesana which is authoritative teachings
Abhidhamma ——- Paramtthadesana —Ultimate teachings as well.
Q, What is Abhidhamma ?
Abhidhamma is ubique in Buddhism. It is one of the Tipitakas pali texts
which explains dhammas in detail and in an analytical way.
Abhidhamma is expounded in detail by the BUDDHA Himself during the 7th
vasa for the gratitude of his mother Mahamayadevi as deva at Tavatisma
celestial abode. Even though while He was in deva world to expound
dhamma, He came down to humworld for havingmeals as human being.
At that time, Venerable Sariputta, one of the chief desciples,
approached to the Buddha, learnt and brought the Abhidhamma to the human
world. Then he taught this doctrine to bhikkhu pupils. In this way
Abhidhamma was introduced into our world in a concise form as the
profound dhamma.
Abhidhamma is classified into seven books as follows:
1. Dhammasangani (the Book of Classification)
2. Vibhangta (the Book of Analysis)
3. Dhatukatha (he Book of Discourse on Element)
4. Puggalapannati (the Book of Designation and Individuals)
5. Kathvatthu (the Book of Contoversy)
6. Yamaka ( the Book of Pairs )
7. Patthana (the Book of Conditional Relations )
A
brief outline of contents of the seven books of Abhidhamma will provide
textual material to be condensed and summarisd by Abhidhamattha Sangha (
the Manual o Abhidhamma)
The Manual of Abhidhamma contains nine chpters and theyn are:
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then King Pasenadi Kosala
went to the Blessed One and, on arrival, exchanged courteous greetings
with him. After this exchange of friendly greetings & courtesies, he
sat to one side. As he was sitting there he said to the Blessed One:
“Now then, does Master Gotama claim, ‘I have awakened to the unexcelled
right self-awakening’?”
“If, great king, one speaking rightly could say of anyone,
‘He has awakened to the unexcelled right self-awakening,’ one could
rightly say that of me. For I, great king, have awakened to the
unexcelled right self-awakening.”
“But Master Gotama, those priests & contemplatives each
with his group, each with his community, each the teacher of his group,
an honored leader, well-regarded by people at large — i.e., Purana Kassapa, Makkhali Gosala, Ajita Kesakambalin, Pakudha Kaccayana, Sañjaya Belatthaputta, and the Nigantha
Nathaputta: even they, when I asked them whether they claimed to have
awakened to the unexcelled right self-awakening, didn’t make that claim.
So who is Master Gotama to do so when he is still young & newly
gone-forth?”
“There are these four things, great king, that shouldn’t be despised & disparaged for being young.
Which four? A noble warrior, great king, shouldn’t be
despised & disparaged for being young. A snake… A fire… And a monk
shouldn’t be despised & disparaged for being young. These are the
four things that shouldn’t be despised & disparaged for being
young.”
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
You shouldn’t look down on
— for being young —
a noble warrior of consummate birth,
a high-born prince of great status.
A person shouldn’t disparage him.
For it’s possible
that this lord of human beings,
this noble warrior,
will gain the throne
and, angered at that disparagement,
come down harshly
with his royal might.
So, guarding your life,
avoid him.
You shouldn’t look down on
— for being young —
a serpent you meet
in village or wilderness:
A person shouldn’t disparage it.
As that potent snake slithers along
with vibrant colors,
it may someday burn the fool,
whether woman or man.
So, guarding your life,
avoid it.
You shouldn’t look down on
— for being young —
a blaze that feeds on many things,
a flame with its blackened trail:
A person shouldn’t disparage it.
Next week, October 7-13 is Fire Prevention Week. The theme of this
For if it gains sustenance,
becoming a great mass of flame,
it may someday burn the fool,
whether woman or man.
So, guarding your life,
avoid it.
When a fire burns down a forest
— that flame with its blackened trail —
the shoots there
take birth once more
with the passage of days & nights.
But if a monk,
his virtue consummate,
burns you with his potency,
you won’t acquire sons or cattle
nor will your heirs enjoy wealth.
They become barren,
heir-less,
like palm tree stumps.
So a person who’s wise,
out of regard for his own good,
should always show due respect
for a serpent,
a fire,
a noble warrior with high status,
& a monk, his virtue consummate.
When this was said, King Pasenadi Kosala said to the Blessed One: “Magnificent,
lord! Magnificent! Just as if he were to place upright what was
overturned, to reveal what was hidden, to show the way to one who was
lost, or to carry a lamp into the dark so that those with eyes could see
forms, in the same way has the Blessed One — through many lines of
reasoning — made the Doctrine - The True Practice of The True Followers
of The Path Shown by The Blessed Noble Awakened One - the
Tathagata clear. I go to the Blessed One for refuge, to the Doctrine -
The True Practice of The True Followers of The Path Shown by The Blessed
Noble Awakened One - the Tathagata, and to the Community of monks. May
the Blessed One remember me as a lay follower who has gone to him for
refuge, from this day forward, for life.”
The City
Dwelling at Savatthi…
“True Followers of The Path Shown by The Blessed Noble Awakened One -
The Tathagata, before my Awakening, when I was just an unawakened The
Blessed Noble Awakened One - The Tathagata To Be, the realization came
to me: ‘How this world has fallen on difficulty! It is born, it ages, it
dies, it falls away & rearises, but it does not discern the escape
from this stress, from this aging & death. O when will it discern
the escape from this stress, from this aging & death?’
“Then the thought occurred to me, ‘Aging & death exist
when what exists? From what as a requisite condition is there aging
& death?’ From my appropriate attention there came the breakthrough
of discernment: ‘Aging & death exist when birth exists. From birth
as a requisite condition comes aging & death.’ Then the thought
occurred to me, ‘Birth exists when what exists? From what as a requisite
condition comes birth?’ From my appropriate attention there came the
breakthrough of discernment: ‘Birth exists when becoming exists. From
becoming as a requisite condition comes birth… ‘Name-&-form exists
when what exists? From what as a requisite condition is there
name-&-form?’ From my appropriate attention there came the
breakthrough of discernment: ‘Name-&-form exists when consciousness
exists. From consciousness as a requisite condition comes
name-&-form.’ Then the thought occurred to me, ‘Consciousness exists
when what exists? From what as a requisite condition comes
consciousness?’ From my appropriate attention there came the
breakthrough of discernment: ‘Consciousness exists when name-&-form
exists. From name-&-form as a requisite condition comes
consciousness.’
“Then the thought occurred to me, ‘This consciousness turns
back at name-&-form, and goes no farther. It is to this extent that
there is birth, aging, death, falling away, & re-arising, i.e., from
name-&-form as a requisite condition comes consciousness, from
consciousness as a requisite condition comes name-&-form. From
name-&-form as a requisite condition come the six sense media…
Thus is the origination of this entire mass of stress. Origination,
origination.’ Vision arose, clear knowing arose, discernment arose,
knowledge arose, illumination arose within me with regard to things
never heard before.
“Then the thought occurred to me, ‘Aging & death don’t
exist when what doesn’t exist? From the cessation of what comes the
cessation of aging & death?’ From my appropriate attention there
came the breakthrough of discernment: ‘Aging & death don’t exist
when birth doesn’t exist. From the cessation of birth comes the
cessation of aging & death.’… ‘Name-&-form doesn’t exist when
what doesn’t exist? From the cessation of what comes the cessation of
name-&-form?’ From my appropriate attention there came the
breakthrough of discernment: ‘Name-&-form doesn’t exist when
consciousness doesn’t exist. From the cessation of consciousness comes
the cessation of name-&-form.’ Then the thought occurred to me,
‘Consciousness doesn’t exist when what doesn’t exist? From the cessation
of what comes the cessation of consciousness?’ From my appropriate
attention there came the breakthrough of discernment: ‘Consciousness
doesn’t exist when name-&-form doesn’t exist. From the cessation of
name-&-form comes the cessation of consciousness.’
“The thought occurred to me, ‘I have attained this path to
Awakening, i.e., from the cessation of name-&-form comes the
cessation of consciousness, from the cessation of consciousness comes
the cessation of name-&-form. From the cessation of name-&-form
comes the cessation of the six sense media. From the cessation of the
six sense media comes the cessation of contact. From the cessation of
contact comes the cessation of feeling. From the cessation of feeling
comes the cessation of craving. From the cessation of craving comes the
cessation of clinging/sustenance. From the cessation of
clinging/sustenance comes the cessation of becoming. From the cessation
of becoming comes the cessation of birth. From the cessation of birth,
then aging & death, sorrow, lamentation, pain, distress, &
despair all cease. Thus is the cessation of this entire mass of stress.
Cessation, cessation.’ Vision arose, clear knowing arose, discernment
arose, knowledge arose, illumination arose within me with regard to
things never heard before.
“It is just as if
a man, traveling along a wilderness track, were to see an ancient path,
an ancient road, traveled by people of former times. He would follow
it. Following it, he would see an ancient city, an ancient capital
inhabited by people of former times, complete with parks, groves, &
ponds, walled, delightful. He would go to address the king or the king’s
minister, saying, ‘Sire, you should know that while traveling along a
wilderness track I saw an ancient path… I followed it… I saw an ancient
city, an ancient capital… complete with parks, groves, & ponds,
walled, delightful. Sire, rebuild that city!’ The king or king’s
minister would rebuild the city, so that at a later date the city would
become powerful, rich, & well-populated, fully grown &
prosperous.
“In the same way I saw an ancient path, an ancient road,
traveled by the Rightly Self-awakened Ones of former times. And what is
that ancient path, that ancient road, traveled by the Rightly
Self-awakened Ones of former times? Just
this noble eightfold path: right view, right aspiration, right speech,
right action, right livelihood, right effort, right mindfulness, right
concentration. That is the ancient path, the ancient road, traveled by
the Rightly Self-awakened Ones of former times. I followed that path.
Following it, I came to direct knowledge of aging & death, direct
knowledge of the origination of aging & death, direct knowledge of
the cessation of aging & death, direct knowledge of the path leading
to the cessation of aging & death. I followed that path. Following
it, I came to direct knowledge of birth… becoming… clinging… craving…
feeling… contact… the six sense media… name-&-form… consciousness,
direct knowledge of the origination of consciousness, direct knowledge
of the cessation of consciousness, direct knowledge of the path leading
to the cessation of consciousness. I followed that path.
“Following it, I came to direct knowledge of fabrications,
direct knowledge of the origination of fabrications, direct knowledge of
the cessation of fabrications, direct knowledge of the path leading to
the cessation of fabrications. Knowing that directly, I have revealed it
to monks, nuns, male lay followers & female lay followers, so that
this holy life has become powerful, rich, detailed, well-populated,
wide-spread, proclaimed among celestial & human beings.”
256 7 Share nobelpathfinder Published on Feb 8, 2011
The ultimate objective in Buddhism is attained by purifying and
improving mind. However, understanding what “mind” is a quite
complicated act for any person. This is a barrier for someone who is
interested in learning Buddhism in‐depth. One of the teachings in
Buddhism which provides a comprehensive analysis on mind is
“Abhidhamma”.
The Buddhist
doctrine is categorized into three, which is known to anyone, as
“Thripitaka” namely Suthra Pitaka, Vinya Pitaka and Abhidhamma Pitaka.
Vinaya Pitaka consists rules of conduct for Sangha and Suthra Pitaka
consists of Suttas containing the central teachings of Buddhism. Suthra
Pitaka is mostly on “Conventional Teachings” (Sammuthi Dheshana) of
Buddhism. Abhidhamma Pitaka provides a theoretical framework for the
doctrine principles in Suthra Pitaka which could be used to describe
“Mind and Matter”. Hence, Abhidhamma embraces the “Ultimate Teachings”
(Paramaththa Dheshana) in Buddhism.
Abhidhamma Pitaka consists of seven treatises;
1. Dhammasangani
2. Vibhanga
3. Dhatukatha
4. Puggalapannatti
5. Kathavatthu
6. Yamaka
7. Pattthana
The term “Abhidhamma” simply means “Higher Doctrine”. It is an in‐depth
investigation to mind and matter. It answers many intricate points of
Dhamma. It analyses complex machinery of human, world, mind, thoughts,
thought‐process, mental formations and etc. Therefore it is indeed a
complex doctrine to understand. However, there are many who are
interested in learning this beautiful branch of doctrine. Amongst them
there are plenty of non‐Buddhists as well. This effort is to present
this doctrine in an “Easy to Understand” manner.
The
ultimate objective in Buddhism is attained by purifying and improving
mind. However, understanding what “mind” is a quite complicated act for
any person….
Abhidhamma, as the term implies, is the Higher Teaching of the Buddha.
It expounds the quintessence of His profound doctrine.
The Dhamma, embodied in the Sutta Pitaka, is the conventional teaching (vohāra
desanā), and the Abhidhamma is the ultimate teaching (paramattha desanā)
In the Abhidhamma both mind and matter, which constitute this complex
machinery of man, are microscopically analyzed. Chief events connected with the process of
birth and death are explained in detail. Intricate points of the Dhamma are clarified. The
Path of Emancipation is set forth in clear terms.
Modern Psychology, limited as it is comes within the scope of
Abhidhamma inasmuch as it deals with the mind, with thoughts, thought-processes, and
mental states but it does not admit of a psyche or a soul. Buddhism teaches a psychology
without a psyche.
If one were to read the Abhidhamma as a modern textbook on psychology,
one would be disappointed. No attempt has here been made to solve all the problems that
confront a modern psychologist.
Consciousness is defined. Thoughts are analyzed and classified chiefly
from an ethical standpoint. All mental states are enumerated. The composition of each type
of consciousness is set forth in detail. The description of thought-processes that arise
through the five sense-doors and the mind-door is extremely interesting. Such a clear
exposition of thought-processes cannot be found in any other psychological treatise.
Bhavanga and Javana thought-moments, which are explained
only in the Abhidhamma, and which have no parallel in modern psychology, are of special
interest to a research student in psychology.
That consciousness flows like a stream, a view propounded by some
modern psychologists like William James, becomes extremely clear to one who understands
the Abhidhamma. It must be added that an Abhidhamma student can fully comprehend the Anattā
(No-soul) doctrine, the crux of Buddhism, which is important both from a philosophical and
an ethical standpoint.
The advent of death, process of rebirth in various planes without
anything to pass from one life to another, the evidently verifiable doctrine of Kamma and
Rebirth are fully explained.
Giving a wealth of details about mind, Abhidhamma discusses the second
factor of man-matter or rūpa. Fundamental units of matter, material forces,
properties of matter, source of matter, relationship of mind and matter, are described.
In the Abhidhammattha Sangaha there is a brief exposition of the Law of
Dependent Origination, followed by a descriptive account of the Causal Relations that
finds no parallel in any other philosophy.
A physicist should not delve into Abhidhamma to get a thorough
knowledge of physics.
It should be made clear that Abhidhamma does not attempt to give a
systematized knowledge of mind and matter. It investigates these two composite factors of
so-called being to help the understanding of things as they truly are. A philosophy has
been developed on these lines. Based on that philosophy, an ethical system has been
evolved to realize the ultimate goal, Nibbāna.
As Mrs. Rhys Davids rightly says, Abhidhamma deals with “(1) What
we find (a) within us (b) around us and of (2) what we aspire to find.”
In Abhidhamma all irrelevant problems that interest students and
scholars, but having no relation to one’s Deliverance, are deliberately set aside.
The Abhidhammattha Sangaha, the authorship of which is attributed to
venerable Anuruddha Thera, an Indian monk of Kanjevaram (Kāñcipura), gives an epitome of
the entire Abhidhamma Pitaka. It is still the most fitting introduction to Abhidhamma. By
mastering this book, a general knowledge of Abhidhamma may easily be acquired.
To be a master of Abhidhamma all the seven books, together with
commentaries and sub-commentaries, have to be read and re-read patiently and critically.
Abhidhamma is not a subject of fleeting interest designed for the
superficial reader.
To the wise truth-seekers, Abhidhamma is an indispensable guide and an
intellectual treat. Here there is food for thought to original thinkers and to earnest
students who wish to increase their wisdom and lead an ideal Buddhist life.
However, to the superficial, Abhidhamma must appear as dry as dust.
It may be questioned, “Is Abhidhamma absolutely essential to
realize Nibbāna, the summum bonum of Buddhism, or even to comprehend things as they truly
are?”
Undoubtedly Abhidhamma is extremely helpful to comprehend fully the
word of the Buddha and realize Nibbāna, as it presents a key to open the door of reality.
It deals with realities and a practical way of noble living, based on the experience of
those who have understood and realized. Without a knowledge of the Abhidhamma one at
times’ finds it difficult to understand the real significance of some profound teachings
of the Buddha. To develop Insight (vipassanā) Abhidhamma is certainly very useful.
But one cannot positively assert that Abhidhamma is absolutely
necessary to gain one’s Deliverance.
Understanding or realization is purely personal (sanditthika).
The four Noble Truths that form the foundation of the Buddha’s teaching are dependent on
this one fathom body. The Dhamma is not apart from oneself. Look within, Seek thyself. Lo,
the truth will unfold itself.
Did not sorrow-afflicted Patācārā, who lost her dear and near ones,
realize Nibbāna; reflecting on the disappearance of water that washed her feet?
Did not Cūlapanthaka, who could not memorize a verse even for four
months, attain Arahantship by comprehending the impermanent nature of a clean handkerchief
that he was handling, gazing at the sun?
Did not Upatissa, later venerable Sāriputta Thera, realize Nibbāna,
on hearing half a stanza relating to cause and effect?
To some a fallen withered leaf alone was sufficient to attain Pacceka
Buddha hood.
It was mindfulness on respiration (ānāpāna-sati) that acted
as the basis for the Bodhisatta to attain Buddha hood.
To profound thinkers, a slight indication is sufficient to discover
great truths.
According to some scholars, Abhidhamma is not a teaching of the Buddha,
but is a later elaboration of scholastic monks.
Tradition, however, attributes the nucleus of the Abhidhamma to the
Buddha Himself.
Commentators state that the Buddha, as a mark of gratitude to His
mother who was born in a celestial plane, preached the Abhidhamma to His mother Deva and
others continuously for three months. The principal topics (mātikā) of the
advanced teaching such as moral states (kusalā dhammā), immoral states (akusalā
dhammā) and indeterminate states (abyākatā dhammā), etc., were taught by
the Buddha to venerable Sāriputta Thera, who subsequently elaborated them in the six
books (Kathāvatthu being excluded) that comprise the Abhidhamma Pitaka.
Whoever the great author or authors of the Abhidhamma may have been, it
has to be admitted that he or they had intellectual genius comparable only to that of the
Buddha. This is evident from the intricate and subtle Patthāna Pakarana which minutely
describes the various causal relations.
It is very difficult to suggest an appropriate English equivalent for
Abhidhamma.
There are many technical terms, too, in Abhidhamma which cannot be
rendered into English so as to convey their exact connotation. Some English equivalents
such as consciousness, will, volition, intellect, perception are used in a specific sense
in Western Philosophy. Readers should try to understand in what sense these technical
terms are employed in Abhidhamma. To avoid any misunderstanding, due to preconceived
views, Pāli words, though at times cumbersome to those not acquainted with the language,
have judiciously been retained wherever the English renderings seem to be inadequate. To
convey the correct meaning implied by the Pāli terms, the etymology has been given in
many instances.
At times Pāli technical terms have been used in preference to English
renderings so that the reader may be acquainted with them and not get confused with
English terminology.
Sometimes readers will come across unusual words such as corruption,
defilement, volitional activities, functional, resultants, and so forth, which are of
great significance from an Abhidhamma standpoint. Their exact meaning should be clearly
understood.
In preparing this translation, Buddhist Psychology by Mrs. Rhys Davids
and the Compendium of Philosophy (Abhidhammattha Sangaha) by Mr. Shwe Zan Aung proved
extremely helpful to me. Liberty has been taken to quote them wherever necessary with due
acknowledgment.
My grateful thanks are due to the Kandy Buddhist Publication Society
for the printing of this fourth revised volume, to the printers for expediting the
printing, to Miss Rañjani Goonatilaka for correcting the proofs, and to Ven. Bhikkhu
Bodhi for his useful suggestions.
Above all I have to thank Mr. Lankatilaka, a most distinguished artist
of Sri Lanka, for his beautiful and symbolical dust jacket design.
43 0 Share London Buddhist Videos Published on Oct 5, 2017
“René Descartes famously pronounced ” I think therefore I am” but the
Abhidhamma doesn’t go along with that. There is no thinker behind the
thoughts; no controller in charge. All there are is psychic processes
arising and falling with great rapidity.” Richard Jones. London Buddhist
Vihara.
The Abhidhamma
presents a system of Buddhist Psychology and Philosophy at in an
intensely detailed analysis of the process of thinking (cognition) and
ultimately of being.
In this talk, Richard Jones starts his deep
dive into the ‘process of cognition’ with an example of the kind of
analysis that can be conducted with the Abhidhamma.
Concepts introduced in this video are: BHAVANGA - Life Continuum which flows like a river from conception to death.
FIVE NIYAMAS - the five explanations of the way things are: 1. Utu Niyama - pertains to the inorganic order 2. Bija Niyama - the functioning of the organic world 3. Kamma Niyama - Law of cause and effect 4. Dhamma Niyama - Certain doctrines like ‘No Self.’ 5. Citta Niyama - How the mind works according to certain principles
“René Descartes famously pronounced ” I think therefore I am” but the Abhidhamma doesn’t go…
https://www.youtube.com/watch?v=ngiaZeK1Z3s 2. CLASSIFYING CITTA - The Classes of Consciousness London Buddhist Videos Published on Oct 8, 2017
There are different ways of classifying Citta (types of consciousness):
by ethical nature; by strength (11:00) and by the plane of existence.. Category Education
There are different ways of classifying Citta (types of consciousness): by ethical nature; by strength and…
https://www.youtube.com/watch?v=ogITKuj2C4k 3a. THE SENSE SPHERE PLANE London Buddhist Videos Published on Oct 14, 2017
Richard Jones continues his deep dive into the Abhidhamma with a look
at the planes in which the Citta (consciousness) can arise.
There are 31 Realms of Existence and they are subdivided into four:
‘Sense-Sphere Plane’ (of which there are11 types); ‘Fine-material Sphere
Plane’ (16); Immaterial-Sphere Plane (4 of those). We have to make a
distinction between a realm of Existence and a sense sphere.
Richard also explains the Mundane, the Supramundane, the Jhanic states
(which can be attained by human beings) and beings with immensely long
life-spans of thousands of great aeons. However none of these states is
permanent. Category Education
London Buddhist Videos Published on Oct 15, 2017 Fetters means something that holds us back. They hold back our progress towards the attainment of Nibbana (enlightenment).
Richard Jones explores in detail, each of ten fetters and how they impede our spiritual progress. The Ten Fetters are: ‘ Self’ delusion; Sceptical doubt; attachment to mere rites and rituals; sensual desire; ill will; lusting after material (or immaterial) existence; conceit, restlessness and ignorance.
Each fetter can be eradicated through meditation and as each is
eradicated, spiritual progress is made. EG. A person who manages to
eradicate the first three fetters becomes a ’stream-enterer’ - a
Sotapanna. He has entered the stream that leads to Nibbana. This means
he has purified his mind to such an extent that he cannot perform any
actions that would lead to an unhappy rebirth. He will be reborn a
maximum of seven more lives. The Buddha said that upon stream-entry,
99% of the work towards enlightenment has been done. Other stages are
Once-Returner; Non-Returner and Arahant.
Richard ends this part of the talk with an exploration of the types of meditation that assist progress along this path. Category Education
https://www.youtube.com/watch?v=x3vMxOlFFIQ 3c. THE 89 KINDS OF CITTA (Consciousness) London Buddhist Videos Published on Oct 17, 2017
Richard Jones guides the dhamma class through the system of
classification of Cittas (Consciousness) into 89 different kinds,
according to its most prominent root.
The roots are Greed (Lobha), Hatred (Dosa,) and Ignorance / Delusion
(Moha) which are further classified by feeling tones (Vedana). There are
also variations according to its association with wrong view or whether
or not the Citta is prompted or spontaneous.
Recorded at The London Buddhist Vihara on Thursday 12th October 2017. Category Education
London Buddhist Videos Published on Oct 24, 2017
Richard Jones’ review and analysis of the recent lessons on the Citta
(types of conscious) and their multi-levelled classifications.
London Buddhist Videos Published on Nov 4, 2017
To attain what we call ‘Jhana Cittas’ (higher states of consciousness)
we have to practise Samatha meditation (wholesome one-pointedness of
mind).
Jhana has two
meanings: 1) to contemplate a particular object and examine it closely,
and 2) to eliminate hindrances or burn away mental defilements.
There are 40 different objects of meditation. If practised seriously,
the meditation object should match the character of the meditator. We
recognise six different kinds of character:
To attain what we call ‘Jhana Cittas’ (higher states of consciousness) we have to practise Samatha…
DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA
Walking the Path of
THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA-DOCTRINE-TRUE PRACTICE
OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA
Naturally people
who wish to reach their home are not those who merely sit and think of
traveling. They must actually undertake the process of traveling step by
step, and in the right direction as well, in order to finally reach
home. If they take the wrong path they may eventually run into
difficulties such as swamps or other obstacles which are hard to get
around. Or they may run into dangerous situations in this wrong
direction, thereby possibly never reaching home.
Those who
reach home can relax and sleep comfortably — home is a place of comfort
for body and mind. Now they have really reached home. But if the
traveler only passed by the front of his home or only walked around it,
he would not receive any benefit from having traveled all the way home.
In the same
way, walking the path to reach the THE BLESSED NOBLE AWAKENED ONE - THE
TATHAGATA-DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE
AWAKENED ONE - THE TATHAGATA is something each one of us must do
individually ourselves, for no one can do it for us. And we must travel
along the proper path of morality, concentration and wisdom until we
find the blessings of purity, radiance and peacefulness of mind that are
the fruits of traveling the path. However, if one only has knowledge of
books and scriptures, sermons and sutras, that is, only knowledge of
the map or plans for the journey, even in hundreds of lives one will
never know purity, radiance and peacefulness of mind. Instead one will
just waste time and never get to the real benefits of practice. Teachers
are those who only point out the direction of the Path. After listening
to the teachers, whether or not we walk the Path by practicing
ourselves, and thereby reap the fruits of practice, is strictly up to
each one of us.
Another way
to look at it is to compare practice to a bottle of medicine a doctor
leaves for his patient. On the bottle is written detailed instructions
on how to take the medicine, but no matter how many hundred times the
patient reads the directions, he is bound to die if that is all he does.
He will gain no benefit from the medicine. And before he dies he may
complain bitterly that the doctor wasn’t any good, that the medicine
didn’t cure him! He will think that the doctor was a fake or that the
medicine was worthless, yet he has only spent his time examining the
bottle and reading the instructions. He hasn’t followed the advice of
the doctor and taken the medicine.
However, if
the patient actually follows the doctor’s advice and takes the medicine
regularly as prescribed, he will recover. And if he is very ill, it
will be necessary to take a lot of medicine, whereas if he is only
mildly ill, only a little medicine will be needed to finally cure him.
The fact that we must use a lot of medicine is a result of the severity
of our illness. It’s only natural and you can see it for yourself with
careful consideration.
Doctors
prescribe medicine to eliminate disease from the body. The Practice of
the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA are prescribed to
cure disease of the mind, to bring it back to its natural healthy state.
So the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA be considered to
be a doctor who prescribes cures for the ills of the mind. He is, in
fact, the greatest doctor in the world.
Mental ills
are found in each one of us without exception. When you see these
mental ills, does it not make sense to look to the DOCTRINE-TRUE
PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE
TATHAGATA as support, as medicine to cure your ills? Traveling the path
of the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA-DOCTRINE-TRUE
PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE
TATHAGATA is not done with the body. You must travel with the mind to
reach the benefits. We can divide these travelers into three groups:
First
Level: this is comprised of those who understand that they must practice
themselves, and know how to do so. They take the THE BLESSED NOBLE
AWAKENED ONE-THE TATHAGATA,DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY
THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA and SPIRITUAL COMMUNITY
OD THE TRUE FOLLOWERS OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED
ONE - THE TATHAGATA as their refuge and have resolved to practice
diligently according to the Practices. These persons have discarded
merely following customs and traditions, and instead use reason to
examine for themselves the nature of the world. These are the group of “Practioners of Doctrine Practiced by The Blessed Noble Awakened One-The Tathagata believers.”
Middle
Level: This group is comprised of those who have practiced until they
have an unshakable faith in the Teachings of the THE BLESSED NOBLE
AWAKENED ONE-THE TATHAGATA,DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY
THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA and SPIRITUAL COMMUNITY
OD THE TRUE FOLLOWERS OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED
ONE - THE TATHAGATA . They also have penetrated to the understanding of
the true nature of all compounded formations. These persons gradually
reduce clinging and attachment. They do not hold onto things and their
minds reach deep understanding of the DOCTRINE-TRUE PRACTICE OF THE PATH
SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA . Depending
upon the degree of non-attachment and wisdom they are progressively
known as stream-enterers, once-returners and non-returners, or simply,
Noble Ones.
Highest
Level: This is the group of those whose practice has led them to the
body, speech and mind of THE BLESSED NOBLE AWAKENED ONE - THE
TATHAGATA . They are above the world, free of the world, and free of all
attachment and clinging. They are known as Arahats or Free Ones, the
highest level of the Noble Ones.
The life of Siddhartha Gautama, the person we call the Buddha, is
shrouded in legend and myth. Although most historians believe there was
such a person, we know very little about him. The “standard” biography
appears to have evolved over time. It was largely completed by the “Buddhacarita,” an epic poem written by Aśvaghoṣa in the second century CE.
Siddhartha Gautama’s Birth and Family
The future Buddha, Siddhartha Gautama, was born
in the 5th or 6th century BCE in Lumbini (in modern day Nepal).
Siddhartha is a Sanskrit name meaning “one who has accomplished a
goal” and Gautama is a family name.
His father, King Suddhodana, was the leader of a large clan called
the Shakya (or Sakya). It’s not clear from the earliest texts whether he
was a hereditary king or more of a tribal chief. It is also possible
that he was elected to this status.
Suddhodana married two sisters, Maya and Pajapati Gotami. They are
said to be princesses of another clan, the Koliya from what is northern
India today. Maya was the mother of Siddhartha and he was her only
child, dying shortly after his birth. Pajapati, who later became the first Buddhist nun, raised Siddhartha as her own.
By all accounts, Prince Siddhartha and his family were of the
Kshatriya caste of warriors and nobles. Among Siddhartha’s more
well-known relatives was his cousin Ananda, the son of his father’s
brother. Ananda would later become the Buddha’s disciple and personal
attendant. He would have been considerably younger than Siddhartha,
however, and they didn’t know each other as children.
The Prophecy and a Young Marriage
When Prince Siddhartha was a few days old, a holy man prophesied over
the Prince (by some accounts it was nine Brahmin holy men). It was
foretold that the boy would be either a great military conqueror or a
great spiritual teacher. King Suddhodana preferred the first outcome and
prepared his son accordingly.
He raised the boy in great luxury and shielded him from knowledge of
religion and human suffering. At the age of 16, he was married to his
cousin, Yasodhara, who was also 16. This was no doubt a marriage
arranged by the families.
Yasodhara was the daughter of a Koliya chief and her mother was a sister to King Suddhodana. She was also a sister of Devadatta, who became a disciple of the Buddha and then, by some accounts, a dangerous rival.
The Four Passing Sights
The Prince reached the age of 29 with little experience of the world
outside the walls of his opulent palaces. He was oblivious to the
realities of sickness, old age, and death.
One day, overcome with curiosity, Prince Siddhartha asked a
charioteer to take him on a series of rides through the countryside. On
these journeys he was shocked by the sight of an aged man, then a sick
man, and then a corpse. The stark realities of old age, disease, and
death seized and sickened the Prince.
Finally, he saw a wandering ascetic. The charioteer explained that
the ascetic was one who had renounced the world and sought release from
the fear of death and suffering.
These life-changing encounters would become known in Buddhism as the Four Passing Sights.
Siddhartha’s Renunciation
For a time the Prince returned to palace life, but he took no
pleasure in it. Even the news that his wife Yasodhara had given birth to
a son did not please him. The child was called Rahula, which means “fetter.”
One night he wandered the palace alone. The luxuries that had once
pleased him now seemed grotesque. Musicians and dancing girls had fallen
asleep and were sprawled about, snoring and sputtering. Prince
Siddhartha reflected on the old age, disease, and death that would
overtake them all and turn their bodies to dust.
He realized then that he could no longer be content living the life
of a prince. That very night he left the palace, shaved his head, and
changed from his royal clothes into a beggar’s robe. Renouncing all the
luxury he had known, he began his quest for enlightenment.
The Search Begins
Siddhartha started by seeking out renowned teachers. They taught him
about the many religious philosophies of his day as well as how to
meditate. After he had learned all they had to teach, his doubts and
questions remained. He and five disciples left to find enlightenment by
themselves.
The six companions attempted to find release from suffering through
physical discipline: enduring pain, holding their breath, fasting nearly
to starvation. Yet Siddhartha was still unsatisfied.
It occurred to him that in renouncing pleasure he had grasped the
opposite of pleasure, which was pain and self-mortification. Now
Siddhartha considered a Middle Way between those two extremes.
He remembered an experience from his childhood when his mind had settled into a state of deep peace. The path of liberation was through the discipline of mind.
He realized that instead of starvation, he needed nourishment to build
up his strength for the effort. When he accepted a bowl of rice milk
from a young girl, his companions assumed he had given up the quest and
abandoned him.
The Enlightenment of the Buddha
Siddhartha sat beneath a sacred fig tree (Ficus religiosa), known ever after as the Bodhi Tree (Bodhi means “awakened”). It was there that he settled into meditation.
The work of Siddhartha’s mind came to be mythologized as a great battle with Mara.
The demon’s name means “destruction” and represents the passions that
snare and delude us. Mara brought vast armies of monsters to attack
Siddhartha, who sat still and untouched. Mara’s most beautiful daughter
tried to seduce Siddhartha, but this effort also failed.
Finally, Mara claimed the seat of enlightenment rightfully belonged
to him. Mara’s spiritual accomplishments were greater than Siddhartha’s,
the demon said. Mara’s monstrous soldiers cried out together, “I am his
witness!” Mara challenged Siddhartha, Who will speak for you?
At first, the Buddha was reluctant to teach because what he had
realized could not be communicated in words. Only through discipline and
clarity of mind would delusions fall away and one could experience the
Great Reality. Listeners without that direct experience would be stuck
in conceptualizations and would surely misunderstand everything he said.
Compassion persuaded him to make the attempt.
After his enlightenment, he went to the Deer Park in Isipatana,
located in what is now the province of Uttar Pradesh, India. There he
found the five companions who had abandoned him and he preached his
first sermon to them.
This sermon has been preserved as the Dhammacakkappavattana Sutta and centers on the Four Noble Truths.
Instead of teaching doctrines about enlightenment, the Buddha chose to
prescribe a path of practice through which people can realize
enlightenment for themselves.
The Buddha devoted himself to teaching and attracted hundreds of
followers. Eventually, he became reconciled with his father, King
Suddhodana. His wife, the devoted Yasodhara, became a nun and disciple. Rahula, his son, became a novice monk at the age of seven and spent the rest of his life with his father.
The Last Words of the Buddha
The Buddha traveled tirelessly through all areas of northern India
and Nepal. He taught a diverse group of followers, all of whom were
seeking the truth he had to offer.
At the age of 80, the Buddha entered Parinirvana, leaving his physical body behind. In this, he abandoned the endless cycle of death and rebirth.
Before his last breath, he spoke final words to his followers:
“Behold, O monks, this is my last advice to you. All
compounded things in the world are changeable. They are not lasting.
Work hard to gain your own salvation.”
The Buddha’s body was cremated. His remains were placed in stupas—domed structures common in Buddhism—in many places, including China, Myanmar, and Sri Lanka.
The Buddha Has Inspired Millions
Some 2,500 years later, the Buddha’s teachings remain significant for
many people throughout the world. Buddhism continues to attract new
followers and is one of the fastest-growing religions, though many do not refer to it as a religion but
as a spiritual path or a philosophy. An estimated 350 to 550 million
people practice Buddhism today.
://video.search.yahoo.com/search/video?fr=tightropetb&p=featured+animated+Life+of+the+Buddha#id=1&vid=19dbeffd67991a59ac162004d9ca99ec&action=click
“Do
Good, Avoid Evil, Purify One’s Mind.” This is the teaching of all the
Buddhas. Disclaimer: This video is owned by Buddhist Research Society.
3 pm - 4 pm Pali Language and Literature Bhikkhu Pammokkho/Bhikkhu Manissara https://www.youtube.com/watch?v=rdZwH9YeILA
Learn Basic Pāli Grammar Episode 02: Pāli Vowels
The People Published on Jun 25, 2016
Navaneetham Chandrasekharan
Just now · https://www.youtube.com/watch?v=V5W2t9tXW-Y&t=28s Learn Basic Pāli Grammar Episode 02: Pāli Vowels The People Published on Jun 25, 2016 Hello,
and welcome back, in this lesson we are going to study the Pali
Pronunciation. The first thing to know about Pali is that it was an oral
language, it had no script of its own. All Theravada countries has its
own script for Pali and we shall use roman script for this course.
There
are 41 letters in Pali, 8 Vowels, and 33 consonants. For this lesson,
we will study 8 Vowels and see how to pronounce them. The eight Vowels
are: a, ā, i, ī, u, ū, e, o.
youtube.com Pali (Pāli) is a Prakrit language Pali
(Pāli) is a Prakrit language native to the Indian subcontinent. It is
widely studied because it is the language of many of the earliest extant
literatur…
The People https://www.youtube.com/watch?v=_nGl2l1Ls7U&pbjreload=10 PALI CONSONANTS PART 1 The People Published on Aug 1, 2013 PALI CONSONANTS PART 1 Category Education
youtube.com PALI CONSONANTS PART 1 PALI CONSONANTS PART 1
https://www.youtube.com/watch?v=rdZwH9YeILA
Learn Basic Pāli Grammar Episode 02: Pāli Vowels
The People https://www.youtube.com/watch?v=rdZwH9YeILA Learn Basic Pāli Grammar Episode 02: Pāli Vowels The People Published on Jun 25, 2016 Hello,
and welcome back, in this lesson we are going to study the Pali
Pronunciation. The first thing to know about Pali is that it was an oral
language, it had no script of its own. All Theravada countries has its
own script for Pali and we shall use roman script for this course.
There
are 41 letters in Pali, 8 Vowels, and 33 consonants. For this lesson,
we will study 8 Vowels and see how to pronounce them. The eight Vowels
are: a, ā, i, ī, u, ū, e, o.
youtube.com Learn Basic Pāli Grammar Episode 02: Pāli Vowels Hello, and welcome back, in this lesson we are going to study the Pali Pronunciation. The first thing to…
https://www.youtube.com/watch?v=9jAPBTF9SWU
Dhamma Us
https://www.youtube.com/watch?v=9jAPBTF9SWU How to learn Pali Language? - 1
Dhamma Us Published on Apr 28, 2017 About UWest Pali Society:
UWest
Pali Society is committed to promoting Theravada Pali tradition both
academically and ritually. We welcome all the UWest community members to
join us and feel good with us. Individuals outside the UWest community
can be included with the invitation from the members.
The objectives of the UWest Pali Society would be:
1. Pali Sutta Reading & Translation (Free): Here
we read & translate selected original Pali suttas and discuss the
key Pali terms leading to further discussions. We invite all those
like-minded faculty, staff and students to join us and learn research
and share the experience.
2. Pali Learning (Free):
We are
more than happy to introduce Pali language to those who are interested.
We teach Pali language from the very beginning to advanced level.
3. Online Pali Group (Free):
We have already started an online Pali teaching program. Those who are interested in joining, please contact admin@dhammausa.com
3. Guest Speeches (Free):
We
organize monthly guest speeches by eminent scholars and visiting
Buddhist monks to propagate and promote Pali Language and Literature.
Meeting Dates: Please check for updates here www.dhammausa.com About DhammaUS:
DHAMMA
US is a non-profit, charity organization engaged in Community Care,
Spiritual Care & Pali Studies. We conduct Meditation, Yoga,
Spiritual Counselling, Healing & Therapeutic Chanting and Teaching
Pali Language. We promote peace, harmony, non-violence along with the
message of the Buddha. We are happy to share the Theravada Buddhist
Studies with any like minded individual or community. However, we
support and promote unconditionally all the other Buddhist schools
without any discrimination. We also respect all the other religions and
their teachings on humanity, world peace, non-violence, and
environmental care.
Keywords: UWest Pali Society UWest University of the West Pali Buddhism Buddhist Chanting Spiritual Religion USA California Lankarama Buddhist Institute Category Education
youtube.com How to learn Pali Language? - 1 About
UWest Pali Society: UWest Pali Society is committed to promoting
Theravada Pali tradition both academically and ritually. We welcome all
the…
https://www.youtube.com/watch?v=AKKg07tv72I
How to learn Pali language? - 2
Dhamma Us https://www.youtube.com/watch?v=AKKg07tv72I How to learn Pali language? - 2
Dhamma Us Published on Apr 28, 2017 About UWest Pali Society:
UWest
Pali Society is committed to promoting Theravada Pali tradition both
academically and ritually. We welcome all the UWest community members to
join us and feel good with us. Individuals outside the UWest community
can be included with the invitation from the members.
The objectives of the UWest Pali Society would be:
1. Pali Sutta Reading & Translation (Free): Here
we read & translate selected original Pali suttas and discuss the
key Pali terms leading to further discussions. We invite all those
like-minded faculty, staff and students to join us and learn research
and share the experience.
2. Pali Learning (Free):
We are
more than happy to introduce Pali language to those who are interested.
We teach Pali language from the very beginning to advanced level.
3. Online Pali Group (Free):
We have already started an online Pali teaching program. Those who are interested in joining, please contact admin@dhammausa.com
3. Guest Speeches (Free):
We
organize monthly guest speeches by eminent scholars and visiting
Buddhist monks to propagate and promote Pali Language and Literature.
Meeting Dates: Please check for updates here www.dhammausa.com About DhammaUS:
DHAMMA
US is a non-profit, charity organization engaged in Community Care,
Spiritual Care & Pali Studies. We conduct Meditation, Yoga,
Spiritual Counselling, Healing & Therapeutic Chanting and Teaching
Pali Language. We promote peace, harmony, non-violence along with the
message of the Buddha. We are happy to share the Theravada Buddhist
Studies with any like minded individual or community. However, we
support and promote unconditionally all the other Buddhist schools
without any discrimination. We also respect all the other religions and
their teachings on humanity, world peace, non-violence, and
environmental care.
Keywords: UWest Pali Society UWest University of the West Pali Buddhism Buddhist Chanting Spiritual Religion USA California Lankarama Buddhist Institute Category Education
youtube.com How to learn Pali language? - 2 About
UWest Pali Society: UWest Pali Society is committed to promoting
Theravada Pali tradition both academically and ritually. We welcome all
the…
youtube.com Monk Radio: Learning Pali Ask
questions at our live radio session every Sunday:
http://radio.sirimangalo.org/ or via our Question and Answer Forum:
http://ask.sirimangalo.org/ - - - -…
4.00 - 4.30 pm Break
4.30
pm - 5.30 pm Sutta Pitaka Bhikkhu Gandhhama/Bhikkhu Dhammaloka
The Sutta Pitaka is one section of the Pali Buddhist cannon called the
Tipitaka, or Three Baskets. The Tipitaka consists of three divisions:
The Vinaya Pitaka: Commentaries and regulations mainly dealing with monastic life
The Sutta Pitaka: Discourses by the Buddha to various audiences about
how to live in a peaceful manner, how to meditate, how to discern truth,
the nature of reality etc.
The Abidhamma Pitaka: is a detailed
scholastic reworking of material appearing in the Suttas containing
summaries of the Suttas and lists.
This website will be primarily
concerned with the Sutta Pitaka because that particular ‘basket’ is the
one that is most pertinent to the likes of you and me, the every day
person in the street who just wishes for a bit more tranquility between
car horns and arguments.
256 7 Share nobelpathfinder Published on Feb 8, 2011
The ultimate objective in Buddhism is attained by purifying and
improving mind. However, understanding what “mind” is a quite
complicated act for any person. This is a barrier for someone who is
interested in learning Buddhism in‐depth. One of the teachings in
Buddhism which provides a comprehensive analysis on mind is
“Abhidhamma”.
The Buddhist
doctrine is categorized into three, which is known to anyone, as
“Thripitaka” namely Suthra Pitaka, Vinya Pitaka and Abhidhamma Pitaka.
Vinaya Pitaka consists rules of conduct for Sangha and Suthra Pitaka
consists of Suttas containing the central teachings of Buddhism. Suthra
Pitaka is mostly on “Conventional Teachings” (Sammuthi Dheshana) of
Buddhism. Abhidhamma Pitaka provides a theoretical framework for the
doctrine principles in Suthra Pitaka which could be used to describe
“Mind and Matter”. Hence, Abhidhamma embraces the “Ultimate Teachings”
(Paramaththa Dheshana) in Buddhism.
Abhidhamma Pitaka consists of seven treatises;
1. Dhammasangani
2. Vibhanga
3. Dhatukatha
4. Puggalapannatti
5. Kathavatthu
6. Yamaka
7. Pattthana
The term “Abhidhamma” simply means “Higher Doctrine”. It is an in‐depth
investigation to mind and matter. It answers many intricate points of
Dhamma. It analyses complex machinery of human, world, mind, thoughts,
thought‐process, mental formations and etc. Therefore it is indeed a
complex doctrine to understand. However, there are many who are
interested in learning this beautiful branch of doctrine. Amongst them
there are plenty of non‐Buddhists as well. This effort is to present
this doctrine in an “Easy to Understand” manner.
The
ultimate objective in Buddhism is attained by purifying and improving
mind. However, understanding what “mind” is a quite complicated act for
any person….
Samaloka Buddhist Centre
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