Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊♂️ to Attain NIBBĀNA the Eternal Bliss.
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
09/30/18
2761 Mon 1 Oct 2018 LESSON (102)
Vipassanā Fellowship meditation from the Theravāda tradition for the spiritual development of people of all faiths and
10 week ourses begin:Sat 29 Sep 2007
Do Good Be Mindful - Awakened One with Awareness (AOA)
Always be Calm, Quiet, Alert and Attentive and have an Equanimity Mind with a Clear Understanding that Everything is Changing - that is Vipassana (Insight) Meditation that brings Eternal Bliss as a Final Goal.
Course Access Details for Saturday 29th September onwards
Vipassana Fellowship Meditation Course
Saturday, 29th September to Friday, 7th December 2018
Details for Saturday onwards
Dear Jagatheesan
Welcome to the September 2018 session of our 10 week meditation course.
The course takes place in our online Course Campus and you can
access our site from Saturday 29th September at the following location:
https://course.org/campus
You have been pre-registered as a participant in the September course.
To log-in, click on the ‘September 2018 Meditation Course’ link or the site
log-in at the top of the page.
Your username is:
awakenedone-s18
Your password is:
sP8481026
Please note that these are case-sensitive and must be
entered exactly as given here. (If you wish, you can change
your password by editing your profile once you are logged-in.)
New material appears on the course site every day during our
10 week course. There is usually a longer reading when a new
meditation technique is introduced and shorter pieces on other
days to help place the practices in context. There is also a
contemplative piece drawn from the Dhammapada each day.
Our main concern is that you are able to devote most of your time
to actually practising meditation. We hope that by the end of the
course you will have the tools that are necessary to build a
sustainable practice and be aware of the plentiful riches of this
living tradition.
The course audio material is incorporated into the readings as we work
through the sessions. Streaming audio files are available for most new
techniques as they are introduced and can be downloaded for personal
use on your computer, tablet or mp3 player. The audio material should
be used in conjunction with the daily texts - and please be sure to read
the instruction texts first. Guided meditations are intended only for use
in the first few sittings of a new practice and should not be relied upon in
the long-term. As soon as you feel familiar with a technique’s basic
structure try to work without the audio guide.
We hope you enjoy the course and find it productive. If you have any
meditation questions or technical queries please send them only to:
csupport@vipassana.com
This is a priority e-mail address for the course that ensures your message
will be seen in a timely way. You may find it helpful to check the “In
Practice…” database of previously asked questions first.
We will try to respond to queries as quickly as possible.
Please note that we are based in the UK and any references
to times and dates refer to Greenwich Mean Time/Universal Time.
This is exactly at the half-way point in the range of World
time zones. The course can be accessed at times to suit your
location; there is never a need to be online at a specific time.
If you change your e-mail address during the course, please update
your profile on the course website and let us know separately by
e-mail. This will ensure that we can contact you with any important
notices as the course progresses.
Remember: You will get most from the course if you visit the site
each day. There is new material displayed for each of the 70 days.
The daily material remains available to you throughout the course
and for one month after this session’s scheduled ending. You can
print or save any of the daily material for your personal use.
Enjoy the course!
With metta (loving-kindness),
Clive
Administrator,
Vipassana Fellowship Ltd.
http://www.vipassana.com
https://course.org/campus/
The September 2018 Meditation Course runs from 29th September to 7th December.
Skip available courses
Available courses
September 2018 Meditation Course
Vipassanā Fellowshuuip’s 10 week introduction to meditation practices from the Theravāda tradition. The course runs from Saturday 29th September to Friday 7th December 2018.
Teacher: Andrew Quernmoreoioo
Available courses
September 2018 Meditation Course
Vipassanā Fellowship’s 10 week introduction to meditation practices from the Theravāda tradition. The course runs from Saturday 29th September to Friday 7th December 2018.
Teacher: Andrew Quernmore
Parisā
Parisa aims to be a dispersed community of meditators. It provides continued support beyond our initial course and material to support a deepening practice. This subscription programme also includes access to our current 10 week course when in session.
Want to join? Already participated in a course? Learn about Parisa here.
Teacher: Andrew Quernmore
Skip Important Note for Parisa Members
Important Note for Parisa Members
You need to reset your password on this new site. We have recently moved servers. Your old Parisa password could not be transferred to this new location. You can reset this easily from the following link:
Reset my Password
A reset message will be sent to the e-mail address that we have on file for you. If you have any difficulties, or have changed your registered e-mail address, please contact the administrator at the usual address or using this form.
Vipassanā Fellowship
Mindfulness meditation from the Theravāda tradition for the spiritual development of people of all faiths and none.
10 week courses begin:
29 September 2018
12 January 2019
23 March 2019
1 June 2019
Full details at:
There’s also a searchable database called “In Practice” that
has questions and replies from some earlier courses. The most frequent basic
questions are probably already featured there.
My advice for the course is to work steadily but gently. Don’t feel that everything
has to be mastered immediately; much of this is the foundation for a lifetime of
developing practice rather than a quick fix. It is hoped that the course will stretch
everyone a little whether you are new to meditation or a seasoned veteran. We
work in different ways, over the weeks, and some methods will come easier to
some people than others. You may well be surprised by the approaches that suit
you best. Try to work in an open-minded and inquisitive way - and just see what
happens. This is a process of exploration rather than a submission to particular
dogmas. We do provide enough of the doctrinal context to help you begin to see
how the various elements form part of a consistent path but there is certainly no
need to swap one cherished belief for another. Gentle but regular engagement
with your meditation practice will produce positive results and useful challenges,
over time. It is the practice that matters.
We sent the access details for the course by e-mail, earlier, and I hope they
arrived. If you don’t seem to have received them please check your spam folder
(particularly if you use one of the web mail services) and contact us if you need it
to be re-sent. We can send it to an alternative address if you prefer.
I hope the course will be of great benefit to you. I look forward to getting to know
you in the coming weeks.
(Please note that all course support requests must be sent to csupport@vipassana.com
rather than any of our other addresses. This is a priority address that ensures your
message will be seen in a timely way.)
With metta,
Andrew
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
16) ক্লাসিক্যাল বাংলা- ক্লাসিকাল বাংলা,
2761 সোম 1 অক্টোবর 2018 পাঠ (102)
সকল ধর্মের মানুষের আধ্যাত্মিক বিকাশের জন্য থ্রাবাদ ঐতিহ্য থেকে বিষ্ণানা ফেলোশিপ ধ্যান
10 সপ্তাহের সূচি শুরু: ২9 সেপ্টেম্বর ২007
ভাল চিন্তা করুন - সচেতনতা সহ Awakeened (AOA)
সর্বদা শান্ত হও, চুপচাপ, সতর্কতা এবং মনোযোগী হও এবং একটি পরিষ্কার বোঝার সাথে এক সমান মন আছে যে সবকিছু পরিবর্তন হচ্ছে - এটিই বিষপান (অন্তর্দৃষ্টি) ধ্যান যা একটি চূড়ান্ত লক্ষ্য হিসাবে অনন্ত সুখ নিয়ে আসে।
শনিবার ২9 শে সেপ্টেম্বর কোর্সের অ্যাক্সেসের বিশদ
ভিপসানা ফেলোশিপ মেডিটেশন কোর্স
শনিবার, ২9 শে সেপ্টেম্বর থেকে শুক্রবার, 7 ডিসেম্বর ২018
শনিবার জন্য বিস্তারিত
প্রিয় জাগথেশান
আমাদের 10 সপ্তাহের ধ্যান কোর্সের সেপ্টেম্বর 2018 সেশনে স্বাগতম।
কোর্স আমাদের অনলাইন কোর্স ক্যাম্পাস সঞ্চালিত হয় এবং আপনি করতে পারেন
২9 সেপ্টেম্বর শনিবার থেকে নিম্নলিখিত স্থানে আমাদের সাইটটি অ্যাক্সেস করুন:
https://course.org/campus
আপনি সেপ্টেম্বর কোর্সে অংশগ্রহণকারী হিসাবে প্রাক নিবন্ধিত হয়েছে।
লগ-ইন করার জন্য ‘সেপ্টেম্বর 2018 মেডিটেশন কোর্স’ লিঙ্ক বা সাইটটিতে ক্লিক করুন
পৃষ্ঠার শীর্ষে লগ ইন করুন।
আপনার ব্যবহারকারী নাম:
awakenedone-s18
আপনার পাসওয়ার্ডটি হল:
sP8481026
এই ক্ষেত্রে সংবেদনশীল এবং অবশ্যই হতে হবে দয়া করে নোট করুন
ঠিক এখানে দেওয়া হিসাবে। (যদি আপনি চান, আপনি পরিবর্তন করতে পারেন
একবার আপনি লগ ইন হয়ে গেলে আপনার প্রোফাইল সম্পাদনা করে আপনার পাসওয়ার্ড।)
নতুন উপাদান কোর্স সাইট আমাদের প্রতিদিন সময় প্রদর্শিত হয়
10 সপ্তাহের কোর্স। একটি নতুন যখন সাধারণত একটি দীর্ঘ পড়া হয়
ধ্যান কৌশল অন্যান্য চালু এবং ছোট টুকরা করা হয়
প্রেক্ষাপটে অনুশীলন অনুশীলন করতে দিন। এখানে আরো একটা
প্রতিটি দিন ধামপাপা থেকে উদ্ভাবিত টুকরা টুকরা।
আমাদের প্রধান উদ্বেগ আপনি আপনার বেশিরভাগ সময় দিতে পারবেন
আসলে ধ্যান অনুশীলন। আমরা আশা করি যে শেষ পর্যন্ত
অবশ্যই আপনি একটি নির্মাণ করতে প্রয়োজন সরঞ্জাম আছে
টেকসই অনুশীলন এবং এই প্রচুর পরিমাণে ধনী সচেতন হতে হবে
জীবন্ত ঐতিহ্য।
আমরা কাজ হিসাবে অবশ্যই অডিও উপাদান রিডিং মধ্যে অন্তর্ভুক্ত করা হয়
সেশন মাধ্যমে। স্ট্রিমিং অডিও ফাইল সবচেয়ে নতুন জন্য উপলব্ধ
তারা চালু হিসাবে কৌশল এবং ব্যক্তিগত জন্য ডাউনলোড করা যেতে পারে
আপনার কম্পিউটার, ট্যাবলেট বা mp3 প্লেয়ার ব্যবহার করুন। অডিও উপাদান উচিত
দৈনিক গ্রন্থে সাথে ব্যবহার করা হবে - এবং পড়তে ভুলবেন না দয়া করে
নির্দেশ পাঠ্য প্রথম। নির্দেশিত ধ্যান শুধুমাত্র ব্যবহারের জন্য উদ্দেশ্যে করা হয়
একটি নতুন অনুশীলন প্রথম কয়েকটি sittings এবং উপর নির্ভর করা উচিত নয়
দীর্ঘমেয়াদী। যত তাড়াতাড়ি আপনি একটি কৌশল এর মৌলিক সঙ্গে পরিচিত বোধ
কাঠামো অডিও গাইড ছাড়া কাজ করার চেষ্টা করুন।
আমরা আপনাকে অবশ্যই উপভোগ এবং এটি উত্পাদনশীল খুঁজে আশা করি। যদি তোমার কিছু থাকে
ধ্যানের প্রশ্ন বা প্রযুক্তিগত প্রশ্নের জন্য শুধুমাত্র তাদের পাঠান:
csupport@vipassana.com
আপনার বার্তা নিশ্চিত করার জন্য এটি একটি অগ্রাধিকার ইমেল ঠিকানা
একটি সময়মত দেখা হবে। আপনি “এটি ইন চেক করতে এটি সহায়ক হতে পারে
অনুশীলন … “পূর্বে পূর্বে জিজ্ঞাসিত প্রশ্নগুলির ডাটাবেস।
আমরা যত দ্রুত সম্ভব প্রশ্নের উত্তর দিতে চেষ্টা করব।
আমরা ইউ কে এবং কোন রেফারেন্স ভিত্তি করে হয় দয়া করে নোট করুন
বার এবং তারিখ গ্রীনভিচ মিনার সময় / ইউনিভার্সাল সময় পড়ুন।
এই বিশ্বের পরিসীমা অর্ধপরিবাহী পয়েন্ট ঠিক হয়
সময় অঞ্চল। অবশ্যই আপনার উপযুক্ত সময় অ্যাক্সেস করা যেতে পারে
অবস্থান; একটি নির্দিষ্ট সময়ে অনলাইন হতে প্রয়োজন নেই।
কোর্সের সময় আপনি যদি আপনার ই-মেইল ঠিকানা পরিবর্তন করেন তবে দয়া করে আপডেট করুন
কোর্স ওয়েবসাইটে আপনার প্রোফাইল এবং আমাদের আলাদাভাবে জানতে দিন
ই-মেইল। এটি নিশ্চিত করবে যে আমরা আপনার সাথে গুরুত্বপূর্ণ কোনও যোগাযোগ করতে পারি
অবশ্যই অগ্রগতি হিসাবে নোটিশ।
মনে রাখবেন: আপনি যদি সাইটটি পরিদর্শন করেন তবে অবশ্যই আপনি অবশ্যই এটি থেকে বেশিরভাগ পাবেন
প্রতি দিন. 70 দিনের প্রতিটি জন্য প্রদর্শিত নতুন উপাদান আছে।
দৈনিক উপাদান কোর্স জুড়ে আপনি উপলব্ধ অবশেষ
এবং এই সেশনের নির্ধারিত সমাপ্তির এক মাস পরে। আপনি করতে পারেন
আপনার ব্যক্তিগত ব্যবহারের জন্য দৈনিক উপাদান মুদ্রণ বা সংরক্ষণ করুন।
অবশ্যই উপভোগ করুন!
Metta (প্রেমময়-উদারতা) সঙ্গে,
ক্লাইভ
প্রশাসক
ভিপসানা ফেলোশিপ লি।
http://www.vipassana.com
https://course.org/campus/
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
40) ક્લાસિકલ ગુજરાતી- ક્લાસિકલ ગુજરાતી,
2761 સોમ 1 ઑક્ટો 2018 પાઠ્ય (102)
તમામ ધર્મના લોકોના આધ્યાત્મિક વિકાસ માટે થ્રાવડા પરંપરાથી વિપશ્યના ફેલોશિપ ધ્યાન
10 અઠવાડિયાની સારસંભાળ શરૂ થાય છે: સત 29 સપ્ટે 2007
સારું બનો માઇન્ડફુલ - જાગૃતિ સાથે જાગૃત (એઓએ)
હંમેશાં શાંત, શાંત, ચેતવણી અને ધ્યાન રાખો અને સ્પષ્ટ સમજૂતી સાથે સમતુલ્ય મન રાખો કે બધું બદલાતું રહ્યું છે - તે વિપશ્યણ (અંતઃકરણ) ધ્યાન છે જે અંતિમ લક્ષ્ય તરીકે શાશ્વત આનંદ લાવે છે.
29 મી સપ્ટેમ્બરે શનિવાર માટે કોર્સ ઍક્સેસ વિગતો
વિપાસના ફેલોશિપ મેડિટેશન કોર્સ
શનિવાર, 2 9 મી સપ્ટેમ્બરથી શુક્રવાર, 7 ડિસેમ્બર 2018
શનિવાર માટે વિગતો
પ્રિય જગથીસન
અમારા 10 અઠવાડિયા ધ્યાન અભ્યાસક્રમના સપ્ટેમ્બર 2018 સત્રમાં આપનું સ્વાગત છે.
અભ્યાસક્રમ અમારા ઑનલાઇન કોર્સ કેમ્પસમાં થાય છે અને તમે કરી શકો છો
શનિવાર 29 સપ્ટેમ્બરથી નીચેની સ્થાન પર અમારી સાઇટને ઍક્સેસ કરો:
https://course.org/campus
તમે સપ્ટેમ્બર કોર્સમાં સહભાગી તરીકે પૂર્વ-નોંધાયેલા છો.
પ્રવેશ કરવા માટે, ‘સપ્ટેમ્બર 2018 ધ્યાન કોર્સ’ લિંક અથવા સાઇટ પર ક્લિક કરો
પૃષ્ઠની ટોચ પર લૉગ ઇન કરો.
તમારું વપરાશકર્તા નામ છે:
અજાકનેડોન -18
તમારો પાસવર્ડ છે:
એસપી 8481026
કૃપા કરીને નોંધો કે આ કેસ-સંવેદનશીલ છે અને તે હોવું આવશ્યક છે
બરાબર અહીં આપવામાં આવ્યું છે. (જો તમે ઈચ્છો તો, તમે બદલી શકો છો
એકવાર તમે લોગ-ઇન થયા પછી તમારી પ્રોફાઇલને સંપાદિત કરીને તમારો પાસવર્ડ.)
અમારી દરમિયાન દરરોજ કોર્સ સાઇટ પર નવી સામગ્રી દેખાય છે
10 સપ્તાહનો અભ્યાસક્રમ. નવી હોય ત્યારે સામાન્ય રીતે લાંબા સમય સુધી વાંચન થાય છે
ધ્યાન ટેકનીક રજૂ કરવામાં આવે છે અને અન્ય પર ટૂંકા ટુકડાઓ
સંદર્ભમાં પ્રથાઓ મૂકવામાં મદદ કરવા માટેના દિવસો. ત્યાં પણ છે
ધામપડાથી દરરોજ ચિંતિત ભાગ.
અમારી મુખ્ય ચિંતા એ છે કે તમે તમારો મોટા ભાગનો સમય સમર્પિત કરી શકો છો
ખરેખર ધ્યાન પ્રેક્ટિસ કરવા માટે. અમે આશા રાખીએ છીએ કે
અલબત્ત તમારી પાસે એવા સાધનો હશે જે બિલ્ડ કરવા માટે જરૂરી છે
ટકાઉ પ્રથા અને આની પુષ્કળ સંપત્તિથી જાગૃત રહો
જીવંત પરંપરા.
અભ્યાસક્રમ ઑડિઓ સામગ્રી રીડિંગ્સમાં શામેલ છે જેમ અમે કાર્ય કરીએ છીએ
સત્રો દ્વારા. સ્ટ્રીમિંગ ઑડિઓ ફાઇલો મોટાભાગના નવા માટે ઉપલબ્ધ છે
તકનીકો રજૂ થાય છે અને વ્યક્તિગત માટે ડાઉનલોડ કરી શકાય છે
તમારા કમ્પ્યુટર, ટેબ્લેટ અથવા એમપી 3 પ્લેયર પર ઉપયોગ કરો. ઑડિઓ સામગ્રી જોઈએ છે
દૈનિક ગ્રંથો સાથે જોડાણમાં ઉપયોગ કરો - અને કૃપા કરીને વાંચવા માટે ખાતરી કરો
સૂચના પાઠો પ્રથમ. માર્ગદર્શિત ધ્યાન ફક્ત હેતુ માટે છે
નવી પ્રેક્ટિસની પ્રથમ કેટલીક બેઠકોમાં અને તેના પર આધાર રાખવો જોઈએ નહીં
લાંબા ગાળાના. જલદી તમે તકનીકીના મૂળભૂતથી પરિચિત છો
માળખું ઓડિયો માર્ગદર્શિકા વિના કામ કરવાનો પ્રયાસ કરો.
અમને આશા છે કે તમે કોર્સનો આનંદ માણો અને તેને ઉત્પાદક બનાવશો. જો તમારી પાસે કોઈ હોય તો
ધ્યાન પ્રશ્નો અથવા ટેક્નિકલ પ્રશ્નો કૃપા કરીને તેમને ફક્ત આ સરનામે મોકલો:
csupport@vipassana.com
આ કોર્સ માટેનો તમારો પ્રાથમિક ઈ-મેલ સરનામું છે જે તમારા સંદેશને સુનિશ્ચિત કરે છે
સમયસર રીતે જોવામાં આવશે. “ઇન.” ને તપાસવા માટે તમને મદદરૂપ થઈ શકે છે
પ્રેક્ટિસ … “પહેલા પૂછાતા પ્રશ્નોના ડેટાબેઝ પ્રથમ.
અમે શક્ય તેટલી ઝડપથી પ્રશ્નોના જવાબ આપવાનો પ્રયાસ કરીશું.
કૃપા કરીને નોંધો કે અમે યુકેમાં અને કોઈપણ સંદર્ભો પર આધારિત છે
ગ્રીનવિચ મીન ટાઇમ / યુનિવર્સલ ટાઇમનો ઉલ્લેખ કરે છે.
આ વિશ્વની રેન્જમાં અડધા માર્ગે બરાબર છે
સમય ઝોન. તમારા અનુકૂળ થવા માટે કોર્સનો ઉપયોગ કરી શકાય છે
સ્થાન કોઈ ચોક્કસ સમયે ઑનલાઇન હોવાની ક્યારેય જરૂર નથી.
જો તમે કોર્સ દરમિયાન તમારો ઈ-મેલ સરનામું બદલો છો, તો કૃપા કરીને અપડેટ કરો
તમારી પ્રોફાઇલ કોર્સ વેબસાઇટ પર અને અમને અલગથી જણાવો
ઈ-મેલ. આ ખાતરી કરશે કે અમે કોઈપણ મહત્વપૂર્ણ સાથે તમારો સંપર્ક કરી શકીએ છીએ
કોર્સ પ્રગતિ તરીકે નોટિસો.
યાદ રાખો: જો તમે સાઇટની મુલાકાત લો છો, તો તમને કોર્સમાંથી મોટાભાગનો લાભ મળશે
દરેક દિવસ. ત્યાં 70 દિવસમાં દરેક માટે પ્રદર્શિત નવી સામગ્રી છે.
દૈનિક સામગ્રી તમને સમગ્ર કોર્સમાં ઉપલબ્ધ રહે છે
અને આ સત્રના સુનિશ્ચિત સમાપ્તિ પછી એક મહિના માટે. તમે કરી શકો છો
તમારા વ્યક્તિગત ઉપયોગ માટે કોઈપણ દૈનિક સામગ્રીને છાપો અથવા સાચવો.
કોર્સનો આનંદ માણો!
મેટા (પ્રેમાળ-દયા) સાથે,
ક્લાઈવ
સંચાલક,
વિપાસના ફેલોશિપ લિમિટેડ
http://www.vipassana.com
https://course.org/campus/
સપ્ટેમ્બર 2018 મેડિટેશન કોર્સ 29 સપ્ટેમ્બરથી 7 ડિસેમ્બર સુધી ચાલે છે.
ઉપલબ્ધ અભ્યાસક્રમો છોડો
ઉપલબ્ધ અભ્યાસક્રમો
સપ્ટેમ્બર 2018 મેડિટેશન કોર્સ
વિરાસના ફેલોવુહુઇપના થ્રેવાડા પરંપરામાંથી 10 અઠવાડિયામાં ધ્યાન પદ્ધતિઓનો પરિચય. અભ્યાસક્રમ 29 મી સપ્ટેમ્બરથી શુક્રવાર 7 ડિસેમ્બર 2018 સુધી ચાલે છે.
શિક્ષક: એન્ડ્રુ કુર્નોમોરોયો
ઉપલબ્ધ અભ્યાસક્રમો
સપ્ટેમ્બર 2018 મેડિટેશન કોર્સ
વિરાસના ફેલોશિપના 10 અઠવાડિયામાં થ્રાવડા પરંપરાથી ધ્યાન પદ્ધતિઓનો પરિચય. અભ્યાસક્રમ 29 મી સપ્ટેમ્બરથી શુક્રવાર 7 ડિસેમ્બર 2018 સુધી ચાલે છે.
શિક્ષક: એન્ડ્રુ કુર્નોમોર
પેરિસા
પેરિસાનો ધ્યેય ધ્યાન કેન્દ્રિત કરનારા સમુદાયનો છે. તે અમારા પ્રારંભિક અભ્યાસક્રમ અને ગહન પ્રક્રિયાને ટેકો આપવા માટે સામગ્રી કરતાં આગળ સતત ટેકો પૂરો પાડે છે. આ સબ્સ્ક્રિપ્શન પ્રોગ્રામમાં સત્રમાં અમારા વર્તમાન 10 અઠવાડિયાના કોર્સનો પણ સમાવેશ થાય છે.
જોડાવા માંગો છો? કોર્સમાં ભાગ લીધો છે? અહીં પેરિસ વિશે જાણો.
શિક્ષક: એન્ડ્રુ કુર્નોમોર
મહત્વપૂર્ણ છોડો નહીં
06) शास्त्रीय देव नागारी,
शास्त्रीय हिंद
2761 सोम 1 अक्टूबर 2018 लेसन (102)
सभी विश्वासों के लोगों के आध्यात्मिक विकास के लिए थेरादा परंपरा से विपश्यना फैलोशिप ध्यान
10 सप्ताह हमारे शुरू होते हैं: शनि 2 9 सितंबर 2007
अच्छा व्यवहार करें - जागरूकता के साथ जागृत (एओए)
हमेशा शांत रहें, शांत, चेतावनी और चौकस रहें और स्पष्ट समझ के साथ एक समानता मन रखें कि सब कुछ बदल रहा है - वह विपश्यना (अंतर्दृष्टि) ध्यान है जो अंतिम लक्ष्य के रूप में अनंत आनंद लाता है।
2 9 सितंबर के बाद शनिवार के लिए कोर्स एक्सेस विवरण
विपश्यना फैलोशिप ध्यान कोर्स
शनिवार, 2 9 सितंबर से शुक्रवार, 7 दिसंबर 2018
शनिवार के लिए विवरण
प्रिय जगथीसन
हमारे 10 सप्ताह के ध्यान पाठ्यक्रम के सितंबर 2018 सत्र में आपका स्वागत है।
पाठ्यक्रम हमारे ऑनलाइन कोर्स कैंपस में होता है और आप कर सकते हैं
शनिवार 2 9 सितंबर से निम्नलिखित स्थान पर हमारी साइट तक पहुंचें:
https://course.org/campus
सितंबर के पाठ्यक्रम में आप एक प्रतिभागी के रूप में पूर्व पंजीकृत हैं।
लॉग-इन करने के लिए, ‘सितंबर 2018 ध्यान पाठ्यक्रम’ लिंक या साइट पर क्लिक करें
पेज के शीर्ष पर लॉग-इन करें।
आपका यूज़रनेम है:
awakenedone-S18
आपका पासवर्ड है:
sP8481026
कृपया ध्यान दें कि ये केस-संवेदी हैं और होना चाहिए
जैसा कि यहां दिया गया है ठीक उसी तरह दर्ज किया गया। (यदि आप चाहें, तो आप बदल सकते हैं
एक बार लॉग-इन होने के बाद अपनी प्रोफ़ाइल संपादित करके अपना पासवर्ड।)
हमारी सामग्री के दौरान हर दिन पाठ्यक्रम साइट पर नई सामग्री दिखाई देती है
10 सप्ताह का कोर्स एक नया जब आमतौर पर एक लंबे समय तक पढ़ रहा है
ध्यान तकनीक पेश की जाती है और दूसरे पर छोटे टुकड़े पेश किए जाते हैं
संदर्भ में प्रथाओं को रखने में मदद करने के लिए दिन। वहाँ भी है एक
प्रत्येक दिन धामपाडा से खींचा जाने वाला चिंतनशील टुकड़ा।
हमारी मुख्य चिंता यह है कि आप अपना अधिकांश समय समर्पित कर सकते हैं
वास्तव में ध्यान का अभ्यास करने के लिए। हम उम्मीद करते हैं कि के अंत तक
बेशक आपके पास ऐसे उपकरण होंगे जो एक बनाने के लिए जरूरी हैं
टिकाऊ अभ्यास और इस के भरपूर धन के बारे में पता होना चाहिए
जीवित परंपरा।
जैसा कि हम काम करते हैं, पाठ्यक्रम ऑडियो सामग्री को रीडिंग में शामिल किया जाता है
सत्रों के माध्यम से। स्ट्रीमिंग ऑडियो फाइलें सबसे नए के लिए उपलब्ध हैं
तकनीकों के रूप में पेश किए जाते हैं और व्यक्तिगत के लिए डाउनलोड किया जा सकता है
अपने कंप्यूटर, टैबलेट या एमपी 3 प्लेयर पर प्रयोग करें। ऑडियो सामग्री चाहिए
दैनिक ग्रंथों के संयोजन के साथ प्रयोग किया जाना चाहिए - और कृपया पढ़ना सुनिश्चित करें
निर्देश ग्रंथ पहले। निर्देशित ध्यान केवल उपयोग के लिए हैं
एक नए अभ्यास के पहले कुछ बैठकों में और इन पर भरोसा नहीं किया जाना चाहिए
दीर्घकालिक। जैसे ही आप किसी तकनीक के बुनियादी से परिचित महसूस करते हैं
संरचना ऑडियो गाइड के बिना काम करने की कोशिश करें।
हमें आशा है कि आप कोर्स का आनंद लें और इसे उत्पादक ढूंढें। यदि आपके पास कुछ है
ध्यान प्रश्न या तकनीकी प्रश्न कृपया उन्हें केवल भेजें:
csupport@vipassana.com
यह पाठ्यक्रम के लिए एक प्राथमिक ई-मेल पता है जो आपका संदेश सुनिश्चित करता है
एक समय पर देखा जाएगा। आपको “इन” की जांच करने में मदद मिल सकती है
अभ्यास … “पहले पूछे गए प्रश्नों का डेटाबेस पहले।
हम जितनी जल्दी हो सके प्रश्नों का जवाब देने का प्रयास करेंगे।
कृपया ध्यान दें कि हम ब्रिटेन और किसी भी संदर्भ में आधारित हैं
समय और तिथियों के लिए ग्रीनविच मीन टाइम / यूनिवर्सल टाइम का संदर्भ लें।
यह दुनिया की सीमा में आधा रास्ते बिंदु पर है
समय क्षेत्र। पाठ्यक्रम को आपके अनुरूप होने के लिए कभी-कभी एक्सेस किया जा सकता है
स्थान; किसी विशिष्ट समय पर ऑनलाइन होने की आवश्यकता नहीं होती है।
यदि आप कोर्स के दौरान अपना ई-मेल पता बदलते हैं, तो कृपया अपडेट करें
कोर्स वेबसाइट पर अपनी प्रोफ़ाइल और हमें अलग से बताएं
ईमेल। इससे यह सुनिश्चित होगा कि हम किसी भी महत्वपूर्ण से आपसे संपर्क कर सकते हैं
पाठ्यक्रम प्रगति के रूप में नोटिस।
याद रखें: यदि आप साइट पर जाते हैं तो आपको पाठ्यक्रम से अधिक लाभ मिलेगा
हर दिन। 70 दिनों में से प्रत्येक के लिए नई सामग्री प्रदर्शित होती है।
पाठ्यक्रम के दौरान दैनिक सामग्री आपके लिए उपलब्ध है
और इस सत्र के निर्धारित समाप्ति के एक महीने बाद। आप ऐसा कर सकते हैं
अपने व्यक्तिगत उपयोग के लिए दैनिक सामग्री को मुद्रित या सहेजें।
कोर्स का आनंद लें!
मेटा (प्रेम-कृपा) के साथ,
क्लाइव
प्रशासक,
विपश्यना फैलोशिप लिमिटेड
http://www.vipassana.com
https://course.org/campus/
सितंबर 2018 ध्यान पाठ्यक्रम 2 9 सितंबर से 7 दिसंबर तक चलता है।
उपलब्ध पाठ्यक्रम छोड़ें
उपलब्ध पाठ्यक्रम
सितंबर 2018 ध्यान पाठ्यक्रम
वीरासन फेलोशुइप के 10 सप्ताह के लिए थेरावा परंपरा से ध्यान प्रथाओं का परिचय। पाठ्यक्रम 2 9 सितंबर से शुक्रवार 7 दिसंबर 2018 तक चलता है।
शिक्षक: एंड्रयू क्वर्नमोरियोओ
उपलब्ध पाठ्यक्रम
सितंबर 2018 ध्यान पाठ्यक्रम
थिरादा परंपरा से ध्यान प्रथाओं के लिए विपश्यना फैलोशिप का 10 सप्ताह का परिचय। पाठ्यक्रम 2 9 सितंबर से शुक्रवार 7 दिसंबर 2018 तक चलता है।
शिक्षक: एंड्रयू कर्नमोर
parisa
पेरिस का लक्ष्य ध्यान करने वालों का एक फैला हुआ समुदाय होना है। यह एक गहन अभ्यास का समर्थन करने के लिए हमारे प्रारंभिक पाठ्यक्रम और सामग्री से परे निरंतर समर्थन प्रदान करता है। इस सदस्यता कार्यक्रम में सत्र में हमारे वर्तमान 10 सप्ताह के पाठ्यक्रम तक पहुंच भी शामिल है।
शामिल होना चाहते हैं? एक कोर्स में पहले ही भाग लिया है? यहां पेरिस के बारे में जानें।
शिक्षक: एंड्रयू कर्नमोर
महत्वपूर्ण संख्या छोड़ें
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ-ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ ಡಿಕ್ಷನರಿ,
2761 ಸೋಮ 1 ಅಕ್ಟೋಬರ್ 2018 ಪಠ್ಯ (102)
ಎಲ್ಲಾ ಧರ್ಮಗಳ ಜನರ ಆಧ್ಯಾತ್ಮಿಕ ಬೆಳವಣಿಗೆಗಾಗಿ ಥೇರವಾಡಾ ಸಂಪ್ರದಾಯದಿಂದ ವಿಪಾಸ್ಸಾನಾ ಫೆಲೋಷಿಪ್ ಧ್ಯಾನ ಮತ್ತು
10 ವಾರಗಳ ನಮ್ಮ ಪ್ರಾರಂಭಗಳು: 29 ಸೆಪ್ಟೆಂಬರ್ 2007
ಗುಡ್ ಜಾಗರೂಕರಾಗಿರಿ - ಎಚ್ಚರದಿಂದ ಎಚ್ಚರಗೊಂಡವರು (AOA)
ಯಾವಾಗಲೂ ಶಾಂತ, ಶಾಂತಿಯುತ, ಎಚ್ಚರಿಕೆಯನ್ನು ಮತ್ತು ಗಮನವನ್ನು ಹೊಂದಿರಿ ಮತ್ತು ಎಲ್ಲವನ್ನೂ ಬದಲಾಯಿಸುತ್ತಿದೆ ಎಂಬ ಸ್ಪಷ್ಟ ಅರ್ಥವನ್ನು ಹೊಂದಿರುವ ಸಮನ್ವಯದ ಮನಸ್ಸನ್ನು ಹೊಂದಿರಿ - ಅಂತಿಮ ಹಂತವಾಗಿ ಎಟರ್ನಲ್ ಬ್ಲಿಸ್ ಅನ್ನು ತೆರೆದುಕೊಳ್ಳುವ ವಿಪಾಸನ (ಒಳನೋಟ) ಧ್ಯಾನ.
ಶನಿವಾರ 29 ನೇ ಸೆಪ್ಟೆಂಬರ್ವರೆಗೆ ಕೋರ್ಸ್ ಪ್ರವೇಶ ವಿವರಗಳು
ವಿಪಾಸ್ಸಾ ಫೆಲೋಷಿಪ್ ಮೆಡಿಟೇಷನ್ ಕೋರ್ಸ್
ಶನಿವಾರ, 29 ಸೆಪ್ಟೆಂಬರ್ ಸೆಪ್ಟೆಂಬರ್ ಶುಕ್ರವಾರ, ಡಿಸೆಂಬರ್ 7, 2018
ಶನಿವಾರದ ನಂತರದ ವಿವರಗಳು
ಪ್ರಿಯ ಜಗದೀಶನ್
ನಮ್ಮ 10 ವಾರದ ಧ್ಯಾನ ಕೋರ್ಸ್ ಸೆಪ್ಟೆಂಬರ್ 2018 ಅಧಿವೇಶನಕ್ಕೆ ಸ್ವಾಗತ.
ಕೋರ್ಸ್ ನಮ್ಮ ಆನ್ಲೈನ್ ಕೋರ್ಸ್ ಕ್ಯಾಂಪಸ್ನಲ್ಲಿ ನಡೆಯುತ್ತದೆ ಮತ್ತು ನೀವು ಮಾಡಬಹುದು
ಕೆಳಗಿನ ಸ್ಥಳದಲ್ಲಿ ಶನಿವಾರ 29 ನೇ ಸೆಪ್ಟೆಂಬರ್ನಿಂದ ನಮ್ಮ ಸೈಟ್ ಅನ್ನು ಪ್ರವೇಶಿಸಿ:
https://course.org/campus
ಸೆಪ್ಟೆಂಬರ್ ಕೋರ್ಸ್ನಲ್ಲಿ ಪಾಲ್ಗೊಳ್ಳುವವರಾಗಿ ನೀವು ಮೊದಲೇ ನೋಂದಾಯಿಸಲ್ಪಟ್ಟಿದ್ದೀರಿ.
ಲಾಗ್-ಇನ್ ಮಾಡಲು, ‘ಸೆಪ್ಟೆಂಬರ್ 2018 ಧ್ಯಾನ ಕೋರ್ಸ್’ ಲಿಂಕ್ ಅಥವಾ ಸೈಟ್ ಅನ್ನು ಕ್ಲಿಕ್ ಮಾಡಿ
ಪುಟದ ಮೇಲ್ಭಾಗದಲ್ಲಿ ಲಾಗ್ ಇನ್ ಮಾಡಿ.
ನಿಮ್ಮ ಬಳಕೆದಾರಹೆಸರು:
ಅವೇಕನ್ಟೋನ್ -18
ನಿಮ್ಮ ಪಾಸ್ವರ್ಡ್:
sP8481026
ಇವು ಕೇಸ್-ಸೆನ್ಸಿಟಿವ್ ಮತ್ತು ಇರಬೇಕು ಎಂಬುದನ್ನು ದಯವಿಟ್ಟು ಗಮನಿಸಿ
ಇಲ್ಲಿ ನಮೂದಿಸಿದಂತೆ ನಿಖರವಾಗಿ ನಮೂದಿಸಲಾಗಿದೆ. (ನೀವು ಬಯಸಿದರೆ, ನೀವು ಬದಲಾಯಿಸಬಹುದು
ನೀವು ಲಾಗ್ ಇನ್ ಮಾಡಿದ ನಂತರ ನಿಮ್ಮ ಪ್ರೊಫೈಲ್ ಅನ್ನು ಸಂಪಾದಿಸುವ ಮೂಲಕ ನಿಮ್ಮ ಪಾಸ್ವರ್ಡ್.)
ನಮ್ಮ ವಿಷಯದಲ್ಲಿ ಹೊಸ ವಸ್ತುವು ಕೋರ್ಸ್ ಸೈಟ್ನಲ್ಲಿ ಪ್ರತಿದಿನ ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತದೆ
10 ವಾರದ ಕೋರ್ಸ್. ಹೊಸದಾಗಿದ್ದಾಗ ಮುಂದೆ ಓದುವ ಸಾಮಾನ್ಯವಾಗಿ ಇರುತ್ತದೆ
ಧ್ಯಾನ ತಂತ್ರವನ್ನು ಪರಿಚಯಿಸಲಾಗಿದೆ ಮತ್ತು ಇತರ ಭಾಗಗಳಲ್ಲಿ ಚಿಕ್ಕ ತುಣುಕುಗಳು
ಸಂದರ್ಭಗಳಲ್ಲಿ ಅಭ್ಯಾಸಗಳನ್ನು ಇರಿಸಲು ಸಹಾಯ ಮಾಡಲು ದಿನಗಳು. ಸಹ ಇದೆ
ಪ್ರತಿ ದಿನ ಧಮ್ಮಪದದಿಂದ ಚಿತ್ರಿಸಲಾದ ಚಿಂತನಶೀಲ ತುಣುಕು.
ನಿಮ್ಮ ಹೆಚ್ಚಿನ ಸಮಯವನ್ನು ವಿನಿಯೋಗಿಸಲು ನೀವು ಸಮರ್ಥರಾಗಿದ್ದೇವೆ ಎಂಬುದು ನಮ್ಮ ಮುಖ್ಯ ಕಾಳಜಿ
ವಾಸ್ತವವಾಗಿ ಧ್ಯಾನವನ್ನು ಅಭ್ಯಾಸ ಮಾಡಲು. ನಾವು ಕೊನೆಯಲ್ಲಿ ಭಾವಿಸುತ್ತೇವೆ
ಕೋರ್ಸ್ ನಿಮಗೆ ನಿರ್ಮಿಸಲು ಅವಶ್ಯಕ ಸಾಧನಗಳನ್ನು ಹೊಂದಿರುತ್ತದೆ
ಸಮರ್ಥನೀಯ ಅಭ್ಯಾಸ ಮತ್ತು ಇದರ ಸಮೃದ್ಧ ಸಂಪತ್ತನ್ನು ತಿಳಿದಿರಲಿ
ಜೀವನ ಸಂಪ್ರದಾಯ.
ನಾವು ಕೆಲಸ ಮಾಡುವಾಗ ಕೋರ್ಸ್ ಆಡಿಯೋ ಮೆಟೀರಿಯಲ್ ಅನ್ನು ಓದುವಿಕೆಗಳಲ್ಲಿ ಸಂಯೋಜಿಸಲಾಗಿದೆ
ಅಧಿವೇಶನಗಳ ಮೂಲಕ. ಸ್ಟ್ರೀಮಿಂಗ್ ಆಡಿಯೊ ಫೈಲ್ಗಳು ಹೆಚ್ಚು ಹೊಸದಕ್ಕೆ ಲಭ್ಯವಿದೆ
ತಂತ್ರಗಳನ್ನು ಅವರು ಪರಿಚಯಿಸಿದಾಗ ಮತ್ತು ವೈಯಕ್ತಿಕಕ್ಕಾಗಿ ಡೌನ್ಲೋಡ್ ಮಾಡಬಹುದು
ನಿಮ್ಮ ಕಂಪ್ಯೂಟರ್, ಟ್ಯಾಬ್ಲೆಟ್ ಅಥವಾ ಎಂಪಿ 3 ಪ್ಲೇಯರ್ನಲ್ಲಿ ಬಳಸಿ. ಶ್ರವಣ ವಸ್ತುವು ಬೇಕು
ದೈನಂದಿನ ಪಠ್ಯದೊಂದಿಗೆ ಸಂಯೋಗದೊಂದಿಗೆ ಬಳಸಬೇಕು - ಮತ್ತು ದಯವಿಟ್ಟು ಓದಲು ಖಚಿತವಾಗಿರಿ
ಸೂಚನಾ ಪಠ್ಯಗಳು ಮೊದಲು. ಮಾರ್ಗದರ್ಶಿ ಧ್ಯಾನಗಳು ಮಾತ್ರ ಬಳಕೆಗೆ ಉದ್ದೇಶಿಸಲಾಗಿದೆ
ಹೊಸ ಅಭ್ಯಾಸದ ಮೊದಲ ಕೆಲವು ಸಿಟಿಯಲ್ಲಿ ಮತ್ತು ಅದರ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿರಬಾರದು
ದೀರ್ಘಾವಧಿ. ನೀವು ತಂತ್ರದ ಮೂಲವನ್ನು ತಿಳಿದಿರುವ ತಕ್ಷಣ
ರಚನೆ ಆಡಿಯೋ ಮಾರ್ಗದರ್ಶಿ ಇಲ್ಲದೆ ಕೆಲಸ ಮಾಡಲು ಪ್ರಯತ್ನಿಸುತ್ತದೆ.
ನೀವು ಕೋರ್ಸ್ ಆನಂದಿಸಿ ಮತ್ತು ಅದನ್ನು ಉತ್ಪಾದಕ ಎಂದು ಭಾವಿಸುತ್ತೇವೆ. ನಿಮ್ಮಲ್ಲಿ ಯಾವುದಾದರೂ ಇದ್ದರೆ
ಧ್ಯಾನ ಪ್ರಶ್ನೆಗಳು ಅಥವಾ ತಾಂತ್ರಿಕ ಪ್ರಶ್ನೆಗಳು ಅವುಗಳನ್ನು ಮಾತ್ರ ಕಳುಹಿಸಿ:
csupport@vipassana.com
ಇದು ನಿಮ್ಮ ಸಂದೇಶವನ್ನು ಖಾತ್ರಿಪಡಿಸುವ ಕೋರ್ಸ್ಗೆ ಆದ್ಯತೆಯ ಇಮೇಲ್ ವಿಳಾಸವಾಗಿದೆ
ಒಂದು ಸಕಾಲಿಕ ವಿಧಾನದಲ್ಲಿ ಕಾಣಬಹುದಾಗಿದೆ. “ಇನ್.” ಅನ್ನು ಪರೀಕ್ಷಿಸಲು ನಿಮಗೆ ಸಹಾಯಕವಾಗಬಹುದು
ಅಭ್ಯಾಸ … “ಹಿಂದೆ ಕೇಳಿದ ಪ್ರಶ್ನೆಗಳನ್ನು ಮೊದಲ ಬಾರಿಗೆ.
ನಾವು ಸಾಧ್ಯವಾದಷ್ಟು ಬೇಗ ಪ್ರಶ್ನೆಗಳಿಗೆ ಪ್ರತಿಕ್ರಿಯಿಸಲು ಪ್ರಯತ್ನಿಸುತ್ತೇವೆ.
ನಾವು ಯುಕೆ ಮತ್ತು ಯಾವುದೇ ಉಲ್ಲೇಖಗಳನ್ನು ಆಧರಿಸಿದ್ದೇವೆ ಎಂಬುದನ್ನು ದಯವಿಟ್ಟು ಗಮನಿಸಿ
ಸಮಯ ಮತ್ತು ದಿನಾಂಕಗಳಿಗೆ ಗ್ರೀನ್ವಿಚ್ ಮೀನ್ ಟೈಮ್ / ಯುನಿವರ್ಸಲ್ ಟೈಮ್ ಅನ್ನು ಉಲ್ಲೇಖಿಸಿ.
ಇದು ನಿಖರವಾಗಿ ಪ್ರಪಂಚದ ವ್ಯಾಪ್ತಿಯಲ್ಲಿ ಅರ್ಧ-ಮಾರ್ಗದ ಬಿಂದುವಾಗಿದೆ
ಸಮಯ ವಲಯಗಳು. ನಿಮ್ಮ ಸಮಯಕ್ಕೆ ಸರಿಹೊಂದುವಂತೆ ಕೋರ್ಸ್ ಅನ್ನು ಪ್ರವೇಶಿಸಬಹುದು
ಸ್ಥಳ; ಒಂದು ನಿರ್ದಿಷ್ಟ ಸಮಯದಲ್ಲಿ ಆನ್ಲೈನ್ನಲ್ಲಿ ಇರುವುದಿಲ್ಲ.
ಪಠ್ಯದಲ್ಲಿ ನಿಮ್ಮ ಇ-ಮೇಲ್ ವಿಳಾಸವನ್ನು ನೀವು ಬದಲಾಯಿಸಿದರೆ, ದಯವಿಟ್ಟು ನವೀಕರಿಸಿ
ಕೋರ್ಸ್ ವೆಬ್ಸೈಟ್ನಲ್ಲಿ ನಿಮ್ಮ ಪ್ರೊಫೈಲ್ ಮತ್ತು ಪ್ರತ್ಯೇಕವಾಗಿ ನಮಗೆ ತಿಳಿಸಿ
ಇ-ಮೇಲ್. ಯಾವುದೇ ಪ್ರಮುಖವಾದ ವಿಷಯದೊಂದಿಗೆ ನಾವು ನಿಮ್ಮನ್ನು ಸಂಪರ್ಕಿಸಬಹುದು ಎಂದು ಇದು ಖಚಿತಪಡಿಸುತ್ತದೆ
ಕೋರ್ಸ್ ಮುಂದುವರೆದಂತೆ ನೋಟೀಸ್ಗಳು.
ನೆನಪಿಡಿ: ನೀವು ಸೈಟ್ಗೆ ಭೇಟಿ ನೀಡಿದರೆ ನೀವು ಹೆಚ್ಚಿನದನ್ನು ಪಡೆಯುತ್ತೀರಿ
ಪ್ರತಿ ದಿನ. 70 ದಿನಗಳಲ್ಲಿ ಪ್ರತಿಯೊಂದು ಹೊಸ ವಸ್ತು ಪ್ರದರ್ಶಿಸಲಾಗುತ್ತದೆ.
ದೈನಂದಿನ ವಸ್ತುಗಳು ಕೋರ್ಸ್ನಲ್ಲಿ ನಿಮಗೆ ಲಭ್ಯವಿರುತ್ತವೆ
ಮತ್ತು ಈ ಅಧಿವೇಶನ ನಿಗದಿತ ಕೊನೆಗೊಳ್ಳುವ ಒಂದು ತಿಂಗಳ ನಂತರ. ನಿನ್ನಿಂದ ಸಾಧ್ಯ
ನಿಮ್ಮ ವೈಯಕ್ತಿಕ ಬಳಕೆಗಾಗಿ ಯಾವುದೇ ದೈನಂದಿನ ವಸ್ತುಗಳನ್ನು ಮುದ್ರಿಸಿ ಅಥವಾ ಉಳಿಸಿ.
ಕೋರ್ಸ್ ಆನಂದಿಸಿ!
ಮೆಟಾ (ಪ್ರೀತಿಯ ದಯೆ) ಯೊಂದಿಗೆ,
ಕ್ಲೈವ್
ನಿರ್ವಾಹಕ,
ವಿಪಾಸ್ಸಾ ಫೆಲೋಶಿಪ್ ಲಿಮಿಟೆಡ್.
http://www.vipassana.com
https://course.org/campus/
ಸೆಪ್ಟಂಬರ್ 2018 ಧ್ಯಾನ ಕೋರ್ಸ್ ಸೆಪ್ಟೆಂಬರ್ 29 ರಿಂದ ಡಿಸೆಂಬರ್ 7 ರವರೆಗೆ ನಡೆಯುತ್ತದೆ.
ಲಭ್ಯವಿರುವ ಶಿಕ್ಷಣವನ್ನು ಬಿಟ್ಟುಬಿಡಿ
ಲಭ್ಯವಿರುವ ಶಿಕ್ಷಣಗಳು
ಸೆಪ್ಟೆಂಬರ್ 2018 ಧ್ಯಾನ ಕೋರ್ಸ್
ಥೆರಾವಾಡಾ ಸಂಪ್ರದಾಯದಿಂದ ಧ್ಯಾನ ಪದ್ಧತಿಗಳಿಗೆ ವಿಪಸ್ಸಾನಾ ಫೆಲೋಸ್ವಿಪ್ ಅವರ 10 ವಾರಗಳ ಪರಿಚಯ. ಕೋರ್ಸ್ ಶನಿವಾರ 29 ಸೆಪ್ಟೆಂಬರ್ನಿಂದ ಶುಕ್ರವಾರ 7 ಡಿಸೆಂಬರ್ 2018 ರವರೆಗೆ ನಡೆಯುತ್ತದೆ.
ಶಿಕ್ಷಕ: ಆಂಡ್ರ್ಯೂ ಕ್ವೆರ್ಮೊರ್ಮೊಯೊ
ಲಭ್ಯವಿರುವ ಶಿಕ್ಷಣಗಳು
ಸೆಪ್ಟೆಂಬರ್ 2018 ಧ್ಯಾನ ಕೋರ್ಸ್
ಥೇರವಾಡಾ ಸಂಪ್ರದಾಯದಿಂದ ಧ್ಯಾನ ಪದ್ಧತಿಗಳಿಗೆ 10 ವಾರಗಳ ಪರಿಚಯದ ವಿಪಾಸ್ಸಾನಾ ಫೆಲೋಷಿಪ್. ಕೋರ್ಸ್ ಶನಿವಾರ 29 ಸೆಪ್ಟೆಂಬರ್ನಿಂದ ಶುಕ್ರವಾರ 7 ಡಿಸೆಂಬರ್ 2018 ರವರೆಗೆ ನಡೆಯುತ್ತದೆ.
ಶಿಕ್ಷಕ: ಆಂಡ್ರ್ಯೂ ಕ್ವೆರ್ಮೊರ್
ಪ್ಯಾರಿಸ್
ಪ್ಯಾರಿಸ್ ಅವರು ಧ್ಯಾನಸ್ಥರನ್ನು ಹಂಚಿಕೊಂಡ ಸಮುದಾಯವೆಂದು ಭಾವಿಸುತ್ತಾರೆ. ಆಳವಾದ ಅಭ್ಯಾಸವನ್ನು ಬೆಂಬಲಿಸಲು ಇದು ನಮ್ಮ ಆರಂಭಿಕ ಕೋರ್ಸ್ ಮತ್ತು ವಸ್ತುಗಳಿಗೆ ಮೀರಿದ ನಿರಂತರ ಬೆಂಬಲವನ್ನು ನೀಡುತ್ತದೆ. ಅಧಿವೇಶನದಲ್ಲಿರುವಾಗ ಈ ಚಂದಾದಾರಿಕೆ ಪ್ರೋಗ್ರಾಂ ನಮ್ಮ ಪ್ರಸ್ತುತ 10 ವಾರ ಕೋರ್ಸ್ಗೆ ಪ್ರವೇಶವನ್ನು ಸಹ ಒಳಗೊಂಡಿದೆ.
ಸೇರಲು ಬಯಸುವಿರಾ? ಕೋರ್ಸ್ನಲ್ಲಿ ಈಗಾಗಲೇ ಭಾಗವಹಿಸಿದ್ದೀರಾ? ಇಲ್ಲಿ ಪ್ಯಾರಿಸ್ ಬಗ್ಗೆ ತಿಳಿಯಿರಿ.
ಶಿಕ್ಷಕ: ಆಂಡ್ರ್ಯೂ ಕ್ವೆರ್ಮೊರ್
ಪ್ರಮುಖ ಇಲ್ಲ ಸ್ಕಿಪ್
69) ക്ലാസിക്കൽ മലയാളം- ക്ലാസിക്കൽ മലയാളം,
2761 മാസം 1 ഒക്ടോ 2018 പാഠം (102)
എല്ലാ വിശ്വാസങ്ങളുടെയും ജനങ്ങളുടെ ആത്മീയ പുരോഗതിക്കായി തേരവാദാ പാരമ്പര്യത്തിൽ നിന്നും വിപ്പാസ്സന ഫെലോഷിപ്പ് ധ്യാനം
10 ആഴ്ച വിസീസ് തുടങ്ങും: സെപ്റ്റംബർ 29, 2007
സൂക്ഷ്മമായി പെരുമാറുക - ബോധവൽക്കരണത്തോടെ ഉണരുക (AOA)
എപ്പോഴും ശാന്തം, ശാന്തം, ജാഗ്രത, ശ്രദ്ധ പിടിച്ചുപറ്റുക, എല്ലാം മാറിക്കൊണ്ടിരിക്കുകയാണെന്ന് മനസിലാക്കി ഒരു ഊർജ്ജസ്രോതസ് മനസ്സ് ഉണ്ടാകും - അത് വിപ്പാസ്സനാ (ഇൻസൈറ്റ്) ധ്യാനമാണ്.
സെപ്റ്റംബർ 29 ശനിയാഴ്ച മുതൽ കോഴ്സ് ആക്സസ് വിശദാംശങ്ങൾ
വിപ്പാസ്സാന ഫെലോഷിപ്പ് മെഡിറ്റേഷൻ കോഴ്സ്
ശനി 29 സെപ്റ്റംബർ, വെള്ളിയാഴ്ച, ഡിസംബർ 7, 2018
ശനിയാഴ്ച മുതൽ വിശദാംശങ്ങൾ
പ്രിയ ജഗദീഷ്
ഞങ്ങളുടെ സെപ്തംബർ 2018 സെപ്തംബറിൽ ഞങ്ങളുടെ 10 ആഴ്ച ധ്യാന പഠനത്തിലേക്ക് സ്വാഗതം.
ഞങ്ങളുടെ കോഴ്സ് ക്യാമ്പസിൽ ഈ കോഴ്സ് നടക്കുന്നു, നിങ്ങൾക്ക് കഴിയും
സെപ്റ്റംബർ 29 ശനിയാഴ്ച മുതൽ ഞങ്ങളുടെ സൈറ്റ് ആക്സസ് ചെയ്യുക.
https://course.org/campus
സെപ്തംബർ കോഴ്സിൽ നിങ്ങൾ പങ്കെടുക്കുന്നയാളായി നിങ്ങൾ മുൻകൂർ രജിസ്റ്റർ ചെയ്തിട്ടുണ്ട്.
ലോഗിൻ ചെയ്യാൻ, ‘സെപ്തംബർ 2018 മെഡിറ്റേഷൻ കോഴ്സ്’ ലിങ്ക് അല്ലെങ്കിൽ സൈറ്റിൽ ക്ലിക്കുചെയ്യുക
പേജിന്റെ മുകൾഭാഗത്തുള്ള പ്രവേശനം.
നിങ്ങളുടെ ഉപയോക്തൃനാമം:
ഉണർന്നെടോൺ -18
നിങ്ങളുടെ രഹസ്യവാക്ക് ഇതാണ്:
sP8481026
ഇവ കേസ് സെൻസിറ്റീവായതാണെന്നതും ശ്രദ്ധിക്കേണ്ടതുമാണ്
ഇവിടെ നൽകിയിരിക്കുന്നതുപോലെ കൃത്യമായി നൽകിയിട്ടുണ്ട്. (നിങ്ങൾക്ക് വേണമെങ്കിൽ, നിങ്ങൾക്ക് മാറ്റാം
ഒരിക്കൽ നിങ്ങൾ ലോഗിൻ ചെയ്ത ശേഷം നിങ്ങളുടെ പ്രൊഫൈൽ എഡിറ്റുചെയ്യുന്നതിലൂടെ നിങ്ങളുടെ പാസ്വേഡ്.)
ഓരോ ദിവസവും കോഴ്സ് സൈറ്റിൽ പുതിയ മെറ്റീരിയൽ ദൃശ്യമാകുന്നു
10 ആഴ്ച കോഴ്സ്. പുതിയ സമയത്ത് ഒരു നീണ്ട വായന സാധാരണയായി കാണുന്നു
ധ്യാന സാങ്കേതികത പരിചയപ്പെടുത്തുന്നു
സന്ദർഭങ്ങളിൽ നടപടിക്രമങ്ങൾ സ്ഥാപിക്കാൻ സഹായിക്കുന്നതിന് ദിവസം. ഒരു ഉണ്ട്
ധമ്മപാദത്തിൽ നിന്ന് ഓരോ ദിവസവും ദിനംപ്രതി വരച്ചവയാണ്.
ഞങ്ങളുടെ പ്രധാന ആശങ്ക നിങ്ങൾ നിങ്ങളുടെ സമയം പരമാവധി ചെലവഴിക്കാൻ കഴിയും എന്നതാണ്
യഥാർത്ഥത്തിൽ ധ്യാന പരിശീലനത്തിന്. നാം അവസാനം പ്രതീക്ഷിക്കുന്നു
കോഴ്സ് നിർമ്മിക്കുന്നതിന് ആവശ്യമായ ഉപകരണങ്ങൾ നിങ്ങൾക്ക് ഉണ്ടായിരിക്കും
സുസ്ഥിര ആചാരങ്ങൾ, ഈ സമൃദ്ധമായ സമ്പത്തെക്കുറിച്ച് ബോധവാനായിരിക്കുക
ജീവിക്കുന്ന പാരമ്പര്യം.
ഞങ്ങൾ പ്രവർത്തിക്കുമ്പോൾ കോഴ്സ് ഓഡിയോ മെറ്റീരിയൽ വായനകളിൽ ഉൾപ്പെടുത്തിയിട്ടുണ്ട്
സെഷനുകൾ വഴി. ഏറ്റവും പുതിയവയ്ക്കായി സ്ട്രീമിംഗ് ഓഡിയോ ഫയലുകൾ ലഭ്യമാണ്
പരിചയപ്പെടുത്തുന്നതു പോലെ ടെക്നിക്കുകൾ വ്യക്തിഗത ഡൗൺലോഡ് ചെയ്യാം
നിങ്ങളുടെ കമ്പ്യൂട്ടറിലോ ടാബ്ലെറ്റിലോ MP3 പ്ലേയറിലോ ഉപയോഗിക്കുക. ഓഡിയോ മെറ്റീരിയൽ വേണം
ദൈനംദിന ഗ്രന്ഥങ്ങളുമായി ഒന്നായി ഉപയോഗിക്കുകയും - വായിക്കുക
ആദ്യം നിർദ്ദേശ പാഠങ്ങൾ. ഗൈഡഡ് ധ്യാനങ്ങൾ ഉപയോഗിക്കാനായി ഉദ്ദേശിച്ചിട്ടുള്ളവയാണ്
ഒരു പുതിയ സമ്പ്രദായത്തിന്റെ ആദ്യ കുറച്ച് ആവിഷ്ക്കരണങ്ങളിൽ, അതിനെ ആശ്രയിക്കാതെ പാടില്ല
ദീർഘകാല ഒരു സാങ്കേതികതയുടെ അടിസ്ഥാന പരിചയം പോലെ തന്നെ
ഘടന ഓഡിയോ ഗൈഡ് കൂടാതെ പ്രവർത്തിക്കാൻ ശ്രമിക്കുക.
നിങ്ങൾ കോഴ്സ് ആസ്വദിച്ച് അത് ഫലപ്രദമെന്നു കരുതുന്നു. നിങ്ങൾക്ക് എന്തെങ്കിലും ഉണ്ടെങ്കിൽ
ധ്യാന ചോദ്യങ്ങൾ അല്ലെങ്കിൽ സാങ്കേതിക ചോദ്യങ്ങൾ ഇവയ്ക്ക് മാത്രം അയയ്ക്കുക:
csupport@vipassana.com
നിങ്ങളുടെ സന്ദേശത്തിന് ഉറപ്പുനൽകുന്ന കോഴ്സിനുള്ള മുൻഗണന ഇ-മെയിൽ വിലാസം ഇതായിരുന്നു
സമയബന്ധിതമായി കാണും. ഇത് പരിശോധിക്കുന്നത് സഹായകരമാണ്
പ്രാക്ടീസ് … “ആദ്യം ചോദിച്ച ചോദ്യങ്ങളുടെ ഡാറ്റാബേസ്.
കഴിയുന്നത്ര വേഗം അന്വേഷണങ്ങളോട് പ്രതികരിക്കാൻ ഞങ്ങൾ ശ്രമിക്കും.
ഞങ്ങൾ യുകെയിലും ഏതെങ്കിലും റഫറൻസുകളിലുമാണെന്ന് ദയവായി ശ്രദ്ധിക്കുക
കാലങ്ങളും തീയതികളും ഗ്രീൻവിച്ച് മീൻ ടൈം / യൂണിവേഴ്സൽ സമയം എന്നിവയെ സൂചിപ്പിക്കുന്നു.
ഇത് കൃത്യമായി ലോക പരിധിയിലെ പകുതിയിലേക്കുള്ള പോയിന്റിലാണ്
സമയമേഖല. നിങ്ങളുടെ കോഴ്സിന് സമയത്തിനുള്ളിൽ കോഴ്സ് ആക്സസ് ചെയ്യാവുന്നതാണ്
സ്ഥലം; ഒരു നിശ്ചിത സമയത്തിൽ ഓൺലൈനിൽ ഒരിക്കലും ഒരു ആവശ്യവുമില്ല.
നിങ്ങൾ കോഴ്സ് വേളയിൽ ഇ-മെയിൽ വിലാസം മാറ്റുകയാണെങ്കിൽ, ദയവായി അപ്ഡേറ്റ് ചെയ്യുക
കോഴ്സുകളുടെ വെബ്സൈറ്റിൽ നിങ്ങളുടെ പ്രൊഫൈൽ ഞങ്ങളെ പ്രത്യേകമായി അറിയിക്കുക
ഇ-മെയിൽ. നിങ്ങൾക്ക് പ്രധാനപ്പെട്ട എന്തെങ്കിലും ഞങ്ങളെ ബന്ധപ്പെടാൻ ഇത് സഹായിക്കും
കോഴ്സുകൾ പുരോഗമിക്കുമ്പോൾ അറിയിപ്പുകൾ.
ഓർക്കുക: നിങ്ങൾ സൈറ്റ് സന്ദർശിക്കുമ്പോൾ കോഴ്സ് മുതൽ നിങ്ങൾക്ക് കൂടുതൽ ലഭിക്കും
ഓരോ ദിവസവും. ഓരോ 70 ദിവസവും ഓരോ പുതിയ വസ്തുക്കൾ പ്രദർശിപ്പിച്ചിട്ടുണ്ട്.
ദൈനംദിന വസ്തുക്കൾ താങ്കൾ കോഴ്സായി മുഴുവൻ ലഭ്യമാണ്
ഈ സെഷന്റെ ഷെഡ്യൂൾ ചെയ്ത അവസാനത്തിന് ശേഷം ഒരുമാസത്തേക്ക്. നിങ്ങൾക്ക് കഴിയും
നിങ്ങളുടെ സ്വകാര്യ ഉപയോഗത്തിനായി ഏതെങ്കിലും ദിവസേനയുള്ള മെറ്റീരിയലുകൾ അച്ചടിക്കൂ അല്ലെങ്കിൽ സംരക്ഷിക്കുക.
കോഴ്സ് ആസ്വദിക്കൂ!
മെറ്റയിലൂടെ (സ്നേഹദലിതം),
ക്ലൈവ്
അഡ്മിനിസ്ട്രേറ്റർ,
വിപ്പാസ്സന ഫെലോഷിപ്പ് ലിമിറ്റഡ്
http://www.vipassana.com
https://course.org/campus/
സെപ്തംബർ 29 മുതൽ ഡിസംബർ ഏഴു വരെ മെഡിറ്റേഷൻ കോഴ്സ് നടക്കും.
ലഭ്യമായ കോഴ്സുകൾ ഒഴിവാക്കുക
ലഭ്യമായ കോഴ്സുകൾ
സെപ്തംബർ 2018 മെഡിറ്റേഷൻ കോഴ്സ്
ഥേരവാദ പാരമ്പര്യത്തിൽ നിന്നുള്ള ധ്യാന സമ്പ്രദായങ്ങൾക്ക് പത്ത് ആഴ്ചകൾ പരിചയപ്പെടുത്തിയതാണ് വിപ്പാസ്സനാ ഫെലോഷുയിപ്പ്. സെപ്റ്റംബർ 29 ശനിയാഴ്ച മുതൽ വെള്ളിയാഴ്ച വരെ, 2018 ഡിസംബർ ഏഴിന് ഈ കോഴ്സ് നടക്കും.
ടീച്ചർ: ആൻഡ്രൂ ക്ർർമൂറോയിയോ
ലഭ്യമായ കോഴ്സുകൾ
സെപ്തംബർ 2018 മെഡിറ്റേഷൻ കോഴ്സ്
ത്രവാഡാ പാരമ്പര്യത്തിൽ നിന്നുള്ള ധ്യാന സമ്പ്രദായങ്ങൾക്ക് വിപ്പാസ്സന ഫെലോഷിപ് 10 ആഴ്ച ആമുഖം. സെപ്റ്റംബർ 29 ശനിയാഴ്ച മുതൽ വെള്ളിയാഴ്ച വരെ, 2018 ഡിസംബർ ഏഴിന് ഈ കോഴ്സ് നടക്കും.
ടീച്ചർ: ആൻഡ്രൂ ക്വിൻർമോർ
പാരീസ്
പാരീരിയാണ് ധ്യാനത്തിെൻറ ചിതറിയ സമൂഹം. ഞങ്ങളുടെ ആദ്യ ഗതിവിഗതിയിലും, ആഴത്തിലുള്ള ആദ്ധ്യാത്മിക സപ്പോർട്ടിനെ പിന്തുണയ്ക്കുന്നതിലും ഇത് തുടർന്നും പിന്തുണ നൽകുന്നു. സെഷനിൽ ആയിരിക്കുമ്പോൾ ഈ സബ്സ്ക്രിപ്ഷൻ പ്രോഗ്രാമിൽ ഞങ്ങളുടെ നിലവിലെ 10 ആഴ്ച കോഴ്സിലേക്കുള്ള ആക്സസും ഉൾപ്പെടുന്നു.
ചേരണോ? ഒരു കോഴ്സിൽ ഇതിനകം പങ്കെടുത്തു ഇവിടെ പാരീസയെക്കുറിച്ച് അറിയുക.
ടീച്ചർ: ആൻഡ്രൂ ക്വിൻർമോർ
പ്രധാനപ്പെട്ടത് ഒഴിവാക്കുക
72) शास्त्रीय मराठी- क्लासिकल माओरी,
2761 सोम 1 ऑक्टो 2018 पाठ (102)
सर्व धर्मांतील लोकांच्या आध्यात्मिक विकासासाठी थेरव्या परंपरेतील विपश्यना फेलोशिप ध्यान
10 आठवड्यांचा अभ्यासक्रम सुरू होतो: शनि 2 9 सप्टेंबर 2007
चांगले विचार करा - जागरूकता असलेल्या जागृत (एओए)
सदैव शांत, शांत, सावध आणि सावध रहा आणि समंजसपणासह एक समानता मनात ठेवा की सर्वकाही बदलत आहे - ते विपश्यना (अंतर्दृष्टी) ध्यान आहे जे अंतिम लक्ष्य म्हणून सार्वकालिक आनंद आणते.
शनिवार 2 9 सप्टेंबर रोजी कोर्ससाठी प्रवेश प्रवेश तपशील
विपश्यना फेलोशिप ध्यान कोर्स
शनिवार, 2 9 सप्टेंबर ते शुक्रवार, 7 डिसेंबर 2018
शनिवारी साठी तपशील
प्रिय जगथीसन
आमच्या 10 आठवड्याचे ध्यान अभ्यासक्रम सप्टेंबर 2018 च्या सत्रात आपले स्वागत आहे.
हा कोर्स आमच्या ऑनलाईन कोर्स कॅम्पसमध्ये होतो आणि आपण करू शकता
शनिवारी 2 9 सप्टेंबर पासून खालील स्थानावर आमच्या साइटवर प्रवेश करा:
https://course.org/campus
सप्टेंबरच्या कोर्समध्ये सहभागी म्हणून आपण पूर्वीच नोंदणीकृत आहात.
लॉग इन करण्यासाठी ‘सप्टेंबर 2018 मेडिटेशन कोर्स’ लिंक किंवा साइटवर क्लिक करा
पृष्ठाच्या शीर्षस्थानी लॉग-इन करा.
तुमचे युजरनेम हे आहेः
जागनेडोन -18
तुमचा पासवर्डः
एसपी 8481026
कृपया लक्षात घ्या की हे केस-संवेदनशील आहेत आणि ते असणे आवश्यक आहे
येथे दिल्याप्रमाणे नक्कीच प्रविष्ट केले. (आपण इच्छित असल्यास, आपण बदलू शकता
एकदा आपण लॉग इन केले की आपला प्रोफाइल संपादित करुन आपला संकेतशब्द.)
आमच्या दरम्यान दररोज अभ्यास साइटवर नवीन सामग्री दिसते
10 आठवडा अभ्यासक्रम. नवीन असताना बर्याचदा जास्त वाचन केले जाते
ध्यान तंत्राचा परिचय करून दिला जातो आणि इतरांवर लहान तुकडे केले जातात
संदर्भात प्रथा ठेवण्यात मदत करण्यासाठी दिवस. एक देखील आहे
धम्मपदातून दररोज काढलेला चिंतक भाग.
आमची मुख्य चिंता म्हणजे आपण आपला बहुतांश वेळ समर्पित करण्यास सक्षम आहात
खरंच ध्यान सराव करणे. आम्ही आशा करतो की शेवटी
अर्थातच आपल्याकडे साधने तयार करण्यासाठी आवश्यक असलेली साधने असतील
टिकाऊ सराव आणि याची भरपूर संपत्ती जाणून घ्या
जिवंत परंपरा
आम्ही कार्य करत असताना अर्थातच ऑडिओ सामग्री वाचनांमध्ये समाविष्ट केली जाते
सत्र माध्यमातून. स्ट्रीमिंग ऑडिओ फायली बर्याच नवीन साठी उपलब्ध आहेत
ते ओळखल्या जाणा-या तंत्रज्ञानास वैयक्तिकरित्या डाउनलोड केले जाऊ शकतात
आपल्या संगणकावर, टॅबलेट किंवा एमपी 3 प्लेयरवर वापरा. ऑडिओ सामग्री पाहिजे
दैनिक ग्रंथांच्या सहाय्याने वापरले जाणे - आणि कृपया वाचणे सुनिश्चित करा
सूचना ग्रंथ प्रथम. मार्गदर्शित चिंतन केवळ वापरण्यासाठी आहेत
नवीन सरावच्या पहिल्या काही बैठकीत आणि त्यावर अवलंबून राहू नये
दीर्घकालीन जसजसे आपल्याला तंत्राचा मूलभूत परिचित वाटत असेल
संरचना ऑडिओ मार्गदर्शकाशिवाय काम करण्याचा प्रयत्न करा.
आम्हाला आशा आहे की आपण कोर्सचा आनंद घ्याल आणि ते उत्पादनक्षम शोधू शकाल. जर आपल्याकडे काही असेल तर
ध्यान प्रश्न किंवा तांत्रिक प्रश्न कृपया त्यांना येथे पाठवा:
csupport@vipassana.com
हा आपला संदेश सुनिश्चित करणार्या कोर्ससाठी प्राधान्यक्रमित ई-मेल पत्ता आहे
वेळेवर पाहिले जाईल. “इन.” तपासायला आपल्याला मदत होईल
अभ्यास करा … “आधी पूर्वी विचारले जाणारे प्रश्न डेटाबेस.
आम्ही शक्य तितक्या लवकर प्रश्नांची उत्तरे देण्याचा प्रयत्न करू.
कृपया लक्षात ठेवा की आम्ही यूके आणि कोणत्याही संदर्भांवर आधारित आहोत
वेळा आणि तारखांपर्यंत ग्रीनविच मीन टाइम / सार्वत्रिक वेळ पहा.
हे जगभरातल्या अर्ध्या-मार्गाने अगदी बरोबर आहे
वेळ क्षेत्र. आपल्यास अनुरूप केल्या जाणार्या कोर्समध्ये प्रवेश केला जाऊ शकतो
स्थान विशिष्ट वेळी कधीही ऑनलाइन असणे आवश्यक नाही.
जर आपण आपला ई-मेल पत्ता कोर्स दरम्यान बदलला तर कृपया अपडेट करा
आपला प्रोफाइल कोर्स वेबसाइटवर आणि आम्हाला स्वतंत्रपणे कळू द्या
ई-मेल हे सुनिश्चित करेल की आम्ही आपल्याशी कोणत्याही महत्वाच्या संपर्क साधू शकू
अभ्यासक्रम प्रगतीनुसार अधिसूचना.
लक्षात ठेवा: जर आपण साइटला भेट दिली तर आपल्याला बरेच काही मिळेल
प्रत्येक दिवस. 70 दिवसात प्रत्येक नवीन सामग्री प्रदर्शित केली आहे.
दररोज आपल्यासाठी दैनिक सामग्री उपलब्ध आहे
आणि या सत्राच्या शेड्यूलच्या समाप्तीच्या एक महिन्यापर्यंत. आपण करू शकता
आपल्या वैयक्तिक वापरासाठी दैनिक सामग्री मुद्रित किंवा जतन करा.
कोर्सचा आनंद घ्या!
मेटा (दयाळूपणा) सह,
क्लाईव्ह
प्रशासक,
विपश्यना फैलोशिप लिमिटेड
http://www.vipassana.com
https://course.org/campus/
सप्टेंबर 2018 मेडिटेशन कोर्स 2 9 सप्टेंबर ते 7 डिसेंबर दरम्यान चालतो.
उपलब्ध अभ्यासक्रम वगळा
उपलब्ध अभ्यासक्रम
सप्टेंबर 2018 मेडिटेशन कोर्स
विपश्यना फेलोउशुईपच्या 10 व्या आठवड्यामध्ये थेरव्या परंपरेतून ध्यान पद्धतींचा परिचय. अभ्यासक्रम 2 9 सप्टेंबरपासून शुक्रवार 7 डिसेंबर 2018 पर्यंत चालतो.
शिक्षकः अँड्र्यू क्वेर्नमोरोयोओ
उपलब्ध अभ्यासक्रम
सप्टेंबर 2018 मेडिटेशन कोर्स
विपश्यना फेलोशिपच्या 10 व्या आठवड्यात थेरव्या परंपरेतील ध्यानाकर्षण पद्धतींचा परिचय. अभ्यासक्रम 2 9 सप्टेंबरपासून शुक्रवार 7 डिसेंबर 2018 पर्यंत चालतो.
शिक्षकः अँड्र्यू क्वेर्नमोर
पॅरिस
पेरिसचा हे ध्यानधारकांचे विखुरलेले समुदाय आहे. आमच्या प्रारंभिक अभ्यासक्रमाच्या पलीकडे आणि सखोल अभ्यासास पाठिंबा देण्यासाठी ते निरंतर समर्थन प्रदान करते. या सब्सक्रिप्शन प्रोग्राममध्ये सत्रात असताना आमच्या वर्तमान 10 आठवड्यांच्या कोर्समध्ये प्रवेश देखील असतो.
सामील होऊ इच्छिता? आधीच अभ्यास केला आहे का? येथे पॅरिस बद्दल जाणून घ्या.
शिक्षकः अँड्र्यू क्वेर्नमोर
महत्वाचे वगळा
81) ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ- ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
2761 ਸੋਮ 1 ਅਕਤੂਬਰ 2018 ਪਾਠ (102)
ਸਾਰੇ ਧਰਮਾਂ ਦੇ ਲੋਕਾਂ ਦੇ ਰੂਹਾਨੀ ਵਿਕਾਸ ਲਈ ਥਰਵਾੜਾ ਪਰੰਪਰਾ ਤੋਂ ਵਿਪਸਨ ਫੈਲੋਸ਼ਿਪ ਸਿਮਰਨ ਅਤੇ
10 ਹਫਤੇ ਦਾ ਸਮਾਂ ਲਗਦਾ ਹੈ: ਸ਼ਤ 2 ਸਤੰਬਰ 2007
ਚੰਗਾ ਕਰੋ ਧਿਆਨ ਰੱਖੋ - ਜਾਗਰੂਕਤਾ ਨਾਲ ਇੱਕ ਨੂੰ ਜਾਗਰੂਕ ਕਰੋ (ਏ.ਓ.ਏ.)
ਹਮੇਸ਼ਾਂ ਸ਼ਾਂਤ ਰਹੋ, ਸ਼ਾਂਤ ਰਹੋ, ਚੇਤਾਵਨੀਆਂ ਅਤੇ ਧਿਆਨ ਰੱਖੋ ਅਤੇ ਸਪੱਸ਼ਟ ਰੂਪ ਵਿਚ ਸਮਝੋ ਕਿ ਹਰ ਚੀਜ ਬਦਲ ਰਿਹਾ ਹੈ - ਇਕ ਵਿਪਸਨ (ਅੰਦਰੂਨੀ) ਧਿਆਨ ਹੈ ਜਿਹੜਾ ਆਖਰੀ ਟੀਚੇ ਵਜੋਂ ਅਨੰਤ ਮਾਣ ਪ੍ਰਦਾਨ ਕਰਦਾ ਹੈ.
ਸ਼ਨੀਵਾਰ 29 ਸਤੰਬਰ ਤੋਂ ਬਾਅਦ ਦੇ ਕੋਰਸ ਪਹੁੰਚ ਦੇ ਵੇਰਵੇ
ਵਿਪਸਾਯਾ ਫੈਲੋਸ਼ਿਪ ਮੈਥਿਸ਼ਨ ਕੋਰਸ
ਸ਼ਨੀਵਾਰ, 29 ਸਤੰਬਰ ਤੋਂ ਸ਼ੁੱਕਰਵਾਰ, 7 ਦਸੰਬਰ 2018
ਸ਼ਨੀਵਾਰ ਦੇ ਬਾਅਦ ਲਈ ਵੇਰਵੇ
ਪਿਆਰੇ ਜਗਥਾਸ਼ਨ
ਸਾਡੇ 10 ਹਫਤੇ ਦਾ ਧਿਆਨ ਪਾਠਕ੍ਰਮ ਦਾ ਸਤੰਬਰ 2018 ਸੈਸ਼ਨ ਦਾ ਸੁਆਗਤ ਹੈ.
ਕੋਰਸ ਸਾਡੇ ਔਨਲਾਈਨ ਕੋਰਸ ਕੈਂਪਸ ਵਿਚ ਹੁੰਦਾ ਹੈ ਅਤੇ ਤੁਸੀਂ ਕਰ ਸਕਦੇ ਹੋ
ਸਾਡੀ ਸਾਈਟ ਸ਼ਨੀਵਾਰ 29 ਸਤੰਬਰ ਤੋਂ ਹੇਠਾਂ ਦਿੱਤੇ ਸਥਾਨ ਤੇ ਪਹੁੰਚੋ:
https://course.org/campus
ਸਤੰਬਰ ਦੇ ਕੋਰਸ ਵਿੱਚ ਤੁਹਾਨੂੰ ਇੱਕ ਭਾਗੀਦਾਰ ਦੇ ਤੌਰ ਤੇ ਪਹਿਲਾਂ ਤੋਂ ਰਜਿਸਟਰ ਕੀਤਾ ਗਿਆ ਹੈ.
ਲੌਗ ਇਨ ਕਰਨ ਲਈ, ‘ਸਤੰਬਰ 2018 ਮੈਡੀਸ਼ਨ ਕੋਰਸ’ ਲਿੰਕ ਜਾਂ ਸਾਈਟ ਤੇ ਕਲਿੱਕ ਕਰੋ
ਸਫ਼ੇ ਦੇ ਉੱਪਰ ਲੌਗ ਇਨ ਕਰੋ
ਤੁਹਾਡਾ ਉਪਯੋਗਕਰਤਾ ਨਾਂ ਹੈ:
ਜਾਗਰੂਕ ਬਣੋ-S18
ਤੁਹਾਡਾ ਪਾਸਵਰਡ ਹੈ:
sP8481026
ਕਿਰਪਾ ਕਰਕੇ ਨੋਟ ਕਰੋ ਕਿ ਇਹ ਕੇਸ-ਸੰਵੇਦਨਸ਼ੀਲ ਹਨ ਅਤੇ ਇਹ ਜ਼ਰੂਰ ਹੋਣੇ ਚਾਹੀਦੇ ਹਨ
ਜਿਵੇਂ ਦਿੱਤਾ ਗਿਆ ਹੈ ਬਿਲਕੁਲ ਦਿੱਤਾ ਹੈ. (ਜੇ ਤੁਸੀਂ ਚਾਹੋ, ਤੁਸੀਂ ਬਦਲ ਸਕਦੇ ਹੋ
ਤੁਹਾਡੇ ਦੁਆਰਾ ਲਾਗਇਨ ਕੀਤੇ ਜਾਣ ਤੋਂ ਬਾਅਦ ਤੁਹਾਡਾ ਪ੍ਰੋਫਾਇਲ ਸੰਪਾਦਿਤ ਕਰਕੇ ਤੁਹਾਡਾ ਪਾਸਵਰਡ.)
ਨਵੀਂ ਸਮੱਗਰੀ ਸਾਡੇ ਹਰ ਦਿਨ ਕੋਰਸ ਸਾਈਟ ‘ਤੇ ਦਿਖਾਈ ਦਿੰਦੀ ਹੈ
10 ਹਫਤੇ ਦਾ ਕੋਰਸ. ਆਮ ਤੌਰ ਤੇ ਇੱਕ ਨਵਾਂ ਜਦੋਂ ਇੱਕ ਨਵਾਂ ਰੀਡਿੰਗ ਹੁੰਦੀ ਹੈ
ਸਿਮਰਨ ਤਕਨੀਕ ਪੇਸ਼ ਕੀਤੀ ਜਾਂਦੀ ਹੈ ਅਤੇ ਦੂਜੀ ਤੇ ਛੋਟੇ ਟੁਕੜੇ
ਪ੍ਰਸੰਗ ਵਿਚ ਅਭਿਆਸਾਂ ਦੀ ਥਾਂ ਬਣਾਉਣ ਵਿਚ ਮਦਦ ਲਈ ਦਿਨ ਇਕ ਵੀ ਹੈ
ਹਰ ਰੋਜ਼ ਧਮਾਪਦ ਤੋਂ ਖਿੱਚਿਆ ਗਿਆ ਸਿਧਾਂਤ ਟੁਕੜਾ.
ਸਾਡੀ ਮੁੱਖ ਚਿੰਤਾ ਇਹ ਹੈ ਕਿ ਤੁਸੀਂ ਆਪਣਾ ਜ਼ਿਆਦਾਤਰ ਸਮਾਂ ਸਮਰਪਿਤ ਕਰ ਸਕਦੇ ਹੋ
ਅਸਲ ਵਿਚ ਧਿਆਨ ਦਾ ਅਭਿਆਸ ਕਰਨ ਲਈ. ਸਾਨੂੰ ਉਮੀਦ ਹੈ ਕਿ ਇਸ ਦੇ ਅੰਤ ਤੱਕ
ਕੋਰਸ ਵਿੱਚ ਤੁਹਾਡੇ ਕੋਲ ਉਹ ਸਾਧਨ ਹੋਣਗੇ ਜੋ ਕਿ ਇੱਕ ਨੂੰ ਬਣਾਉਣ ਲਈ ਜ਼ਰੂਰੀ ਹਨ
ਟਿਕਾਊ ਅਭਿਆਸ ਅਤੇ ਇਸ ਦੇ ਬਹੁਤ ਸਾਰੀਆਂ ਦੌਲਤਾਂ ਤੋਂ ਸੁਚੇਤ ਰਹੋ
ਜੀਵਤ ਪ੍ਰੰਪਰਾ
ਕੋਰਸ ਆਡੀਓ ਸਮੱਗਰੀ ਨੂੰ ਰੀਡਿੰਗ ਵਿੱਚ ਸ਼ਾਮਲ ਕੀਤਾ ਜਾਂਦਾ ਹੈ ਜਦੋਂ ਅਸੀਂ ਕੰਮ ਕਰਦੇ ਹਾਂ
ਸੈਸ਼ਨਾਂ ਰਾਹੀਂ ਸਟ੍ਰੀਮਿੰਗ ਔਡੀਓ ਫਾਈਲਾਂ ਬਹੁਤਿਆਂ ਲਈ ਉਪਲਬਧ ਹਨ
ਤਕਨੀਕਾਂ ਜਿਵੇਂ ਕਿ ਉਨ੍ਹਾਂ ਨੂੰ ਪੇਸ਼ ਕੀਤਾ ਜਾਂਦਾ ਹੈ ਅਤੇ ਨਿੱਜੀ ਲਈ ਡਾਉਨਲੋਡ ਕੀਤੇ ਜਾ ਸਕਦੇ ਹਨ
ਆਪਣੇ ਕੰਪਿਊਟਰ, ਟੈਬਲੇਟ ਜਾਂ mp3 ਪਲੇਅਰ ‘ਤੇ ਵਰਤੋਂ ਆਡੀਓ ਸਮੱਗਰੀ ਨੂੰ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ
ਰੋਜ਼ਾਨਾ ਪਾਠਾਂ ਦੇ ਨਾਲ ਵਰਤਿਆ ਜਾ ਸਕਦਾ ਹੈ - ਅਤੇ ਕਿਰਪਾ ਕਰਕੇ ਪੜ੍ਹਨਾ ਯਕੀਨੀ ਬਣਾਓ
ਹਦਾਇਤ ਦੇ ਹਵਾਲੇ ਪਹਿਲੇ. ਨਿਰਦੇਸ਼ਿਤ ਦਿਸ਼ਾ ਕੇਵਲ ਵਰਤੋਂ ਲਈ ਹੈ
ਇੱਕ ਨਵੇਂ ਅਭਿਆਸ ਦੀਆਂ ਪਹਿਲੇ ਕੁਝ ਬੈਠਕਾਂ ਵਿੱਚ ਅਤੇ ਇਸਦੇ ਉੱਤੇ ਇਸਦਾ ਨਿਰਭਰ ਨਹੀਂ ਹੋਣਾ ਚਾਹੀਦਾ
ਲੰਬੇ ਸਮੇਂ ਲਈ. ਜਿਵੇਂ ਹੀ ਤੁਸੀਂ ਇੱਕ ਤਕਨੀਕ ਦੇ ਮੂਲ ਤੋਂ ਜਾਣੂ ਮਹਿਸੂਸ ਕਰਦੇ ਹੋ
ਬਣਤਰ ਆਡੀਓ ਗਾਈਡ ਦੇ ਬਗੈਰ ਕੰਮ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰਦੇ ਹਨ.
ਅਸੀਂ ਉਮੀਦ ਕਰਦੇ ਹਾਂ ਕਿ ਤੁਸੀਂ ਕੋਰਸ ਦਾ ਅਨੰਦ ਮਾਣੋ ਅਤੇ ਇਸ ਨੂੰ ਲਾਭਕਾਰੀ ਬਣਾਉ. ਜੇ ਤੁਹਾਡੇ ਕੋਲ ਕੋਈ ਹੈ
ਸਿਮਰਨ ਦੇ ਸਵਾਲ ਜਾਂ ਤਕਨੀਕੀ ਸੰਕੇਤਾਂ ਦੇ ਲਈ:
csupport@vipassana.com
ਇਹ ਤੁਹਾਡੇ ਸੰਦੇਸ਼ ਨੂੰ ਯਕੀਨੀ ਬਣਾਉਣ ਵਾਲੇ ਕੋਰਸ ਲਈ ਇਕ ਤਰਜੀਹ ਈ-ਮੇਲ ਪਤੇ ਹੈ
ਇੱਕ ਸਮੇਂ ਸਿਰ ਵਿੱਚ ਦੇਖਿਆ ਜਾਵੇਗਾ. “ਇਨ” ਨੂੰ ਦੇਖਣ ਲਈ ਤੁਹਾਨੂੰ ਇਹ ਮਦਦਗਾਰ ਲੱਗ ਸਕਦਾ ਹੈ
ਪ੍ਰੈਕਟਿਸ … “ਪਹਿਲਾਂ ਪੁੱਛੇ ਗਏ ਸਵਾਲਾਂ ਦਾ ਡਾਟਾਬੇਸ.
ਅਸੀਂ ਜਿੰਨੀ ਜਲਦੀ ਹੋ ਸਕੇ, ਸਵਾਲਾਂ ਦਾ ਜਵਾਬ ਦੇਣ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ.
ਕਿਰਪਾ ਕਰਕੇ ਧਿਆਨ ਦਿਉ ਕਿ ਅਸੀਂ ਯੂਕੇ ਵਿੱਚ ਅਤੇ ਕਿਸੇ ਵੀ ਹਵਾਲੇ ਦੇ ਅਧਾਰ ਤੇ ਹਾਂ
ਸਮੇਂ ਅਤੇ ਮਿਤੀ ਨੂੰ ਗ੍ਰੀਨਵਿੱਚ ਮੀਨ ਟਾਈਮ / ਯੂਨੀਵਰਸਲ ਟਾਈਮ ਨੂੰ ਸੰਬੋਧਨ ਕਰਦੇ ਹਨ.
ਇਹ ਬਿਲਕੁਲ ਵਿਸ਼ਵ ਦੀ ਹੱਦ ਦੀ ਅੱਧ-ਚਿੰਨ੍ਹ ‘ਤੇ ਹੈ
ਸਮਾਂ ਜ਼ੋਨ ਕੋਰਸ ਨੂੰ ਕਈ ਵਾਰ ਵਰਤਣ ਲਈ ਵਰਤਿਆ ਜਾ ਸਕਦਾ ਹੈ
ਸਥਾਨ ਕਿਸੇ ਖਾਸ ਸਮੇਂ ਤੇ ਔਨਲਾਈਨ ਹੋਣ ਦੀ ਕੋਈ ਜ਼ਰੂਰਤ ਨਹੀਂ ਹੁੰਦੀ ਹੈ
ਜੇ ਤੁਸੀਂ ਕੋਰਸ ਦੌਰਾਨ ਆਪਣਾ ਈ-ਮੇਲ ਪਤਾ ਬਦਲਦੇ ਹੋ, ਤਾਂ ਕਿਰਪਾ ਕਰਕੇ ਅਪਡੇਟ ਕਰੋ
ਕੋਰਸ ਦੀ ਵੈਬਸਾਈਟ ‘ਤੇ ਤੁਹਾਡਾ ਪ੍ਰੋਫਾਈਲ ਅਤੇ ਸਾਨੂੰ ਵੱਖਰੇ ਤੌਰ ਤੇ ਦੱਸੋ
ਈ - ਮੇਲ. ਇਹ ਯਕੀਨੀ ਬਣਾਏਗਾ ਕਿ ਅਸੀਂ ਤੁਹਾਡੇ ਨਾਲ ਕਿਸੇ ਮਹੱਤਵਪੂਰਨ ਨਾਲ ਸੰਪਰਕ ਕਰ ਸਕੀਏ
ਦੇ ਕੋਰਸ ਤਰੱਕੀ ਦੇ ਤੌਰ ਤੇ ਨੋਟਿਸ.
ਯਾਦ ਰੱਖੋ: ਜੇਕਰ ਤੁਸੀਂ ਸਾਈਟ ਤੇ ਜਾਂਦੇ ਹੋ ਤਾਂ ਤੁਸੀਂ ਕੋਰਸ ਤੋਂ ਵੱਧ ਪ੍ਰਾਪਤ ਕਰੋਗੇ
ਹਰ ਰੋਜ਼. 70 ਦਿਨਾਂ ਵਿਚ ਹਰੇਕ ਲਈ ਦਿਖਾਈ ਦੇਣ ਵਾਲੀ ਨਵੀਂ ਸਮੱਗਰੀ ਮੌਜੂਦ ਹੈ.
ਪੂਰੇ ਕੋਰਸ ਦੌਰਾਨ ਰੋਜ਼ਾਨਾ ਸਮਗਰੀ ਤੁਹਾਡੇ ਲਈ ਉਪਲਬਧ ਰਹਿੰਦੀ ਹੈ
ਅਤੇ ਇਸ ਸੈਸ਼ਨ ਦੇ ਨਿਰਧਾਰਤ ਸਮਾਪਤ ਹੋਣ ਤੋਂ ਇੱਕ ਮਹੀਨੇ ਬਾਅਦ ਤੁਸੀਂ ਕਰ ਸੱਕਦੇ ਹੋ
ਆਪਣੇ ਨਿੱਜੀ ਵਰਤੋਂ ਲਈ ਕਿਸੇ ਵੀ ਰੋਜ਼ਾਨਾ ਸਮਗਰੀ ਨੂੰ ਛਾਪੋ ਜਾਂ ਬਚਾਓ.
ਕੋਰਸ ਦਾ ਆਨੰਦ ਮਾਣੋ!
ਮੈਟਾ (ਪ੍ਰੇਮ-ਰਹਿਤ) ਨਾਲ,
ਕਲਾਈਵ
ਪ੍ਰਸ਼ਾਸਕ,
ਵਿਪਸਾਾਨਾ ਫੈਲੋਸ਼ਿਪ ਲਿਮਟਿਡ
http://www.vipassana.com
https://course.org/campus/
ਸਤੰਬਰ 2018 ਸਿਮਰਤੀ ਕੋਰਸ 29 ਸਿਤੰਬਰ ਤੋਂ 7 ਦਸੰਬਰ ਤੱਕ ਚੱਲਦਾ ਹੈ.
ਉਪਲੱਬਧ ਕੋਰਸ ਛੱਡੋ
ਉਪਲੱਬਧ ਕੋਰਸ
ਸਤੰਬਰ 2018 ਸਿਮਰਨ ਕੋਰਸ
ਥਰਵਾਦ ਦੀ ਪਰੰਪਰਾ ਤੋਂ ਧਿਆਨ ਪ੍ਰੰਪਰਾਵਾਂ ਨੂੰ ਵਿਪਸਨ ਫੈਲੋਸ਼ੂਯੂਇਪ ਦੀ 10 ਹਫਤਾ ਦਾ ਜਾਣ ਪਛਾਣ ਇਹ ਕੋਰਸ ਸ਼ਨੀਵਾਰ 29 ਸਤੰਬਰ ਤੋਂ ਸ਼ੁੱਕਰਵਾਰ 7 ਦਸੰਬਰ 2018 ਤੱਕ ਚੱਲਦਾ ਹੈ.
ਟੀਚਰ: ਐਂਡਰਿਊ ਕੁਮਾਰਮੋਰੋਓਓਓ
ਉਪਲੱਬਧ ਕੋਰਸ
ਸਤੰਬਰ 2018 ਸਿਮਰਨ ਕੋਰਸ
ਥਰਵਾਦ ਦੀ ਪਰੰਪਰਾ ਤੋਂ ਧਿਆਨ ਪ੍ਰਣਾਲੀ ਦੇ ਵਿਪਸਨ ਫੈਲੋਸ਼ਿਪ ਦੀ 10 ਹਫਤਾ ਦਾ ਜਾਣ-ਪਛਾਣ ਇਹ ਕੋਰਸ ਸ਼ਨੀਵਾਰ 29 ਸਤੰਬਰ ਤੋਂ ਸ਼ੁੱਕਰਵਾਰ 7 ਦਸੰਬਰ 2018 ਤੱਕ ਚੱਲਦਾ ਹੈ.
ਅਧਿਆਪਕ: ਐਂਡਰਿਊ ਕੁਅਰਨੋਰ
ਪੈਰਿਸਾ
ਪੈਰਿਸਾ ਦਾ ਉਦੇਸ਼ ਮਨਮਤਿਦਾਰਾਂ ਦਾ ਖਿੰਡਾ ਹੋਏ ਸਮਾਜ ਹੋਣਾ ਹੈ. ਇਹ ਡੂੰਘੇ ਅਭਿਆਸ ਦੇ ਸਮਰਥਨ ਲਈ ਸਾਡੀ ਸ਼ੁਰੂਆਤੀ ਕੋਰਸ ਅਤੇ ਸਮਾਨ ਤੋਂ ਇਲਾਵਾ ਲਗਾਤਾਰ ਸਹਾਇਤਾ ਪ੍ਰਦਾਨ ਕਰਦਾ ਹੈ. ਇਸ ਗਾਹਕੀ ਪ੍ਰੋਗ੍ਰਾਮ ਵਿਚ ਸਾਡੇ ਮੌਜੂਦਾ ਸੈਸ਼ਨ 10 ਵਜੇ ਦੇ ਕੋਰਸ ਦੀ ਵੀ ਵਰਤੋਂ ਸ਼ਾਮਲ ਹੈ.
ਸ਼ਾਮਲ ਹੋਣਾ ਚਾਹੁੰਦੇ ਹੋ? ਕੀ ਇੱਕ ਕੋਰਸ ਵਿੱਚ ਪਹਿਲਾਂ ਹੀ ਹਿੱਸਾ ਲਿਆ ਹੈ? ਪੈਰਿਸਾ ਬਾਰੇ ਇੱਥੇ ਜਾਣੋ.
ਅਧਿਆਪਕ: ਐਂਡਰਿਊ ਕੁਅਰਨੋਰ
ਮਹੱਤਵਪੂਰਨ N99) செம்மொழி தமிழ்- பாரம்பரிய இசைத்தமிழ் செம்மொழி,
2761 மான் 1 அக்டோபர் 2018 லெஸ்சன் (102)
அனைத்து விசுவாசங்களின் மக்கள் ஆவிக்குரிய வளர்ச்சிக்கான தியரத மரபிலிருந்து விபாசனா தியானம் தியானம்
10 வாரம் விசேஷங்கள் தொடங்குகின்றன: ச. 29 செப் 2007
கவனமாக இருங்கள் - விழிப்புணர்வு கொண்ட ஒரு விழிப்புணர்வு (AOA)
எப்பொழுதும் அமைதியாக இருங்கள், அமைதியாய் இருங்கள், எச்சரிக்கையாகவும், கவனமாகவும் ஒரு தெளிவான புரிந்துணர்வுடன் அனைத்தையும் மாற்றுகிறீர்கள் - அதாவது விப்பாசனா (இன்சைட்) தியானம் ஒரு இறுதி இலக்கு என நித்திய பேரின்பத்தை வழங்கும்.
சனி 29 செப்டம்பர் தொடக்கம் பாடநெறி அணுகல் விபரங்கள்
விபாசனா பெல்லோஷிப் தியானம் பாடநெறி
சனிக்கிழமை, 29 செப்டம்பர் முதல் வெள்ளிக்கிழமை, 7 டிசம்பர் 2018
சனிக்கிழமை முதல் விவரங்கள்
அன்புள்ள ஜகதீசன்
செப்டம்பர் 2018 செப்டம்பர் வரவேற்கிறோம் எங்கள் 10 வாரம் தியான பயிற்சி நிச்சயமாக.
நிச்சயமாக நமது ஆன்லைன் பாடநெறி வளாகத்தில் நடைபெறுகிறது, மற்றும் உங்களால் முடியும்
பின்வரும் இடத்திலேயே சனிக்கிழமை 29 செப்டம்பர் முதல் எங்கள் தளத்தை அணுகவும்:
https://course.org/campus
செப்டம்பர் பாடநெறியில் பங்கேற்பாளராக நீங்கள் பதிவு செய்யப்பட்டுள்ளீர்கள்.
உள்நுழைவதற்கு, ‘செப்டம்பர் 2018 தியான வழிப்பாதை’ இணைப்பை அல்லது தளத்தில் கிளிக் செய்யவும்
பக்கத்தின் மேல் உள்ள உள்நுழைவு.
உங்கள் பயனர் பெயர்:
awakenedone-s18
உங்கள் கடவுச்சொல்:
sP8481026
தயவுசெய்து இந்த வழக்கு-உணர்திறன் மற்றும் கண்டிப்பாக இருக்க வேண்டும் என்பதை நினைவில் கொள்க
இங்கே கொடுக்கப்பட்டுள்ளபடி சரியாக உள்ளிட்டு. (நீங்கள் விரும்பினால், நீங்கள் மாற்றலாம்
நீங்கள் உள்நுழைந்தவுடன் உங்கள் சுயவிவரத்தை திருத்துவதன் மூலம் உங்கள் கடவுச்சொல்.)
எங்கள் தளத்தில் ஒவ்வொரு நாளும் பாடநூல் தளத்தில் புதிய பொருள் தோன்றுகிறது
10 வாரம் நிச்சயமாக. ஒரு புதிய போது ஒரு நீண்ட வாசிப்பு வழக்கமாக உள்ளது
தியானம் நுட்பம் அறிமுகப்படுத்தப்பட்டது மற்றும் மற்றவையில் சிறிய துண்டுகள்
சூழலில் நடைமுறைகளை வைக்க உதவும் நாட்கள். ஒரு உள்ளது
ஒவ்வொரு நாளும் தினமடாவிலிருந்து வந்த தியானப் பகுதி.
எங்கள் முக்கிய கவலை நீங்கள் உங்கள் பெரும்பாலான நேரம் செலவிட முடியும் என்று
உண்மையில் தியானம் பயிற்சி. நாம் முடிவுக்கு வருவோம் என்று நம்புகிறோம்
நிச்சயமாக நீங்கள் ஒரு உருவாக்க தேவையான கருவிகள் வேண்டும்
நிலையான நடைமுறை மற்றும் இந்த ஏராளமான செல்வங்கள் பற்றி எச்சரிக்கையாக இருக்க வேண்டும்
வாழ்க்கை பாரம்பரியம்.
நிச்சயமாக நாம் படிக்கும் போதெல்லாம் ஆடியோ பொருள் படிக்கும்
அமர்வுகள் மூலம். ஸ்ட்ரீமிங் ஆடியோ கோப்புகள் மிகவும் புதியவையாக உள்ளன
நுட்பங்கள் அறிமுகப்படுத்தப்பட்டு தனிப்பட்ட முறையில் பதிவிறக்கம் செய்யப்படலாம்
உங்கள் கணினியில், டேப்லெட் அல்லது MP3 பிளேயரில் பயன்படுத்தவும். ஆடியோ பொருள் வேண்டும்
தினசரி நூல்களுடன் இணைந்து பயன்படுத்தப்பட வேண்டும் - தயவுசெய்து படிக்கவும்
முதல் கட்டளை நூல்கள். வழிகாட்டுதல் தியானம் பயன்பாட்டிற்கு மட்டுமே நோக்கமாக உள்ளது
ஒரு புதிய நடைமுறையின் முதல் சில அமர்வுகளில்,
நீண்ட காலமாக. ஒரு நுட்பத்தின் அடிப்படை பற்றி நீங்கள் அறிந்தவுடன்
அமைப்பு ஆடியோ வழிகாட்டி இல்லாமல் வேலை செய்ய முயற்சி.
நீங்கள் படிப்பை அனுபவித்து மகிழுங்கள் என்று நம்புகிறோம். உங்களிடம் இருந்தால்
தியானம் கேள்விகள் அல்லது தொழில்நுட்ப கேள்விகளுக்கு மட்டுமே அனுப்பவும்:
csupport@vipassana.com
உங்கள் செய்தியை உறுதி செய்யும் நிச்சயமாக இது முன்னுரிமை மின்னஞ்சல் முகவரி
ஒரு சரியான நேரத்தில் பார்க்கப்படும். “அதை சரிபார்க்க இது உங்களுக்கு உதவியாக இருக்கும்
பயிற்சி … “முன்னர் முதலில் கேட்ட கேள்விகளின் தரவுத்தளமானது.
விரைவில் கேள்விகளுக்கு விரைவாக பதிலளிப்போம்.
தயவு செய்து நாங்கள் இங்கிலாந்து மற்றும் எந்த குறிப்புகள் அடிப்படையாக கொண்டவை என்பதை நினைவில் கொள்க
முறை மற்றும் தேதிகள் கிரீன்விச் சராசரி நேரம் / யுனிவர்சல் நேரம் பார்க்கவும்.
இந்த உலகத்தின் வரம்பில் அரைப்பகுதியாக உள்ளது
நேர மண்டலங்கள். நிச்சயமாக உங்கள் நேரத்திற்கு நிச்சயமாக அணுக முடியும்
இடம்; ஒரு குறிப்பிட்ட நேரத்தில் ஆன்லைன் இருக்க வேண்டிய அவசியம் இல்லை.
நீங்கள் நிச்சயமாக உங்கள் மின்னஞ்சல் முகவரியை மாற்றினால், தயவுசெய்து புதுப்பிக்கவும்
உங்கள் வலைத்தளத்தில் நிச்சயமாக வலைத்தளத்தில் மற்றும் எங்களுக்கு தனியாக தெரியப்படுத்துங்கள்
மின்னஞ்சல். எந்தவொரு முக்கியமானவையுடனும் நாங்கள் உங்களை தொடர்பு கொள்ள முடியும் என்பதை இது உறுதி செய்யும்
நிச்சயமாக முன்னேற்றம் என அறிவிப்புகள்.
நினைவில் கொள்ளுங்கள்: நீங்கள் தளத்தை பார்வையிட்டால், நீங்கள் நிச்சயமாக மிகவும் பெறுவீர்கள்
ஒவ்வொரு நாளும். 70 நாட்கள் ஒவ்வொன்றிற்கும் காட்டப்படும் புதிய பொருட்கள் உள்ளன.
தினசரி பொருள் நிச்சயமாக முழுவதும் உங்களுக்கு கிடைக்கும்
மற்றும் இந்த அமர்வு திட்டமிடப்பட்ட முடிவுக்கு ஒரு மாதம் கழித்து. உன்னால் முடியும்
உங்கள் தனிப்பட்ட பயன்பாட்டிற்கான அன்றாட உள்ளடக்கங்களை அச்சிட அல்லது சேமிக்கவும்.
நிச்சயமாக அனுபவிக்க!
மெட்டா (அன்புள்ள தயவை) கொண்டு,
கிளைவ்
நிர்வாகி,
விப்பசானா பெல்லோஷிப் லிமிடெட்.
http://www.vipassana.com
https://course.org/campus/
செப்டம்பர் 2018 தியானம் பயிற்சி செப்டம்பர் 29 முதல் டிசம்பர் 7 வரை இயங்குகிறது.
கிடைக்கும் படிப்புகள் தவிர்
கிடைக்கும் படிப்புகள்
செப்டம்பர் 2018 தியான பயிற்சி
தியரவாடா மரபில் இருந்து தியானித்தல் நடைமுறைகளுக்கு விப்சானா ஃபெலோஷுயிப்பின் 10 வாரம் அறிமுகம். பாடநெறி சனிக்கிழமை 29 செப்டம்பர் முதல் வெள்ளிக்கிழமை 7 டிசம்பர் 2018 வரை இயங்கும்.
ஆசிரியர்: ஆண்ட்ரூ குர்மெர்மோயியோ
கிடைக்கும் படிப்புகள்
செப்டம்பர் 2018 தியான பயிற்சி
தியாவடா பாரம்பரியத்திலிருந்து தியானித்தல் நடைமுறைகளுக்கு விப்சானா ஃபெல்லோஷிப்பின் 10 வாரம் அறிமுகம். பாடநெறி சனிக்கிழமை 29 செப்டம்பர் முதல் வெள்ளிக்கிழமை 7 டிசம்பர் 2018 வரை இயங்கும்.
ஆசிரியர்: ஆண்ட்ரூ குர்னோம்மோர்
Parisā
பாரிசா தியானிப்பாளர்களின் கலைக்கப்பட்ட ஒரு சமூகமாக இருக்க வேண்டும். ஆழமான நடைமுறையை ஆதரிக்க நமது ஆரம்ப பாடத்திட்டத்திற்கும் பொருள் சம்பந்தமான ஆதரவும் இது வழங்குகிறது. இந்த சந்தா நிரல் அமர்வு போது எங்கள் தற்போதைய 10 வாரம் நிச்சயமாக அணுகல் அடங்கும்.
சேர விரும்புகிறீர்களா? ஏற்கனவே ஒரு பாடத்தில் கலந்து கொண்டீர்களா? இங்கே பாரிஸ் பற்றி அறியுங்கள்.
ஆசிரியர்: ஆண்ட்ரூ குர்னோம்மோர்
இம்ப். தவிர் ਛੱਡੋ
100) సాంప్రదాయ సిరియాక్-తెలుగు నిఘంటువు,
2761 మోన్ 1 అక్టోబర్ 2018 లెసన్ (102)
అన్ని విశ్వాసాల ప్రజల యొక్క ఆధ్యాత్మిక అభివృద్ధి కోసం తెరవాడ సాంప్రదాయం నుండి విపాసానా ఫెలోషిప్ ధ్యానం
10 వారాల మాసస్ ప్రారంభం: శని 29 సెప్టెంబర్ 2007
తెలుసుకుని మంచిది - అవగాహన తో అవేక్నేడ్ వన్ (AOA)
ఎల్లప్పుడు ప్రశాంతత, నిశ్శబ్దం, హెచ్చరిక మరియు శ్రద్ధగల మరియు ఒక సమతుల్యత మైండ్ను ప్రతి ఒక్కరూ మార్చడం అని అర్థం చేసుకోండి - ఇది విపస్సనా (ఇన్సైట్) ఎటర్నల్ బ్లిస్ను తుది గోల్గా తెచ్చే ధ్యానం.
శనివారం 29 సెప్టెంబరు కోసం కోర్సు యాక్సెస్ వివరాలు
విపాసానా ఫెలోషిప్ మెడిటేషన్ కోర్సు
శనివారం, 29 సెప్టెంబర్ నుండి శుక్రవారం, 7 డిసెంబర్ 2018
శనివారం కోసం వివరాలు
ప్రియమైన జగితేసన్
మా సెప్టెంబర్ 2018 సెషన్ కు స్వాగతం 10 వారాల ధ్యానం కోర్సు.
కోర్సు మా ఆన్లైన్ కోర్సు ప్రాంగణంలో జరుగుతుంది మరియు మీరు చెయ్యగలరు
క్రింది సైట్ వద్ద శనివారం 29 సెప్టెంబర్ నుండి మా సైట్ యాక్సెస్:
https://course.org/campus
సెప్టెంబర్ కోర్సులో పాల్గొనే వ్యక్తిగా మీరు ముందుగా నమోదు చేసుకున్నారు.
లాగిన్ చేయడానికి, ‘సెప్టెంబర్ 2018 మెడిటేషన్ కోర్సు’ లింక్ లేదా సైట్ పై క్లిక్ చేయండి
పేజీ ఎగువన లాగ్-ఇన్ చేయండి.
మీ వినియోగదారు పేరు:
awakenedone-S18
మీ పాస్వర్డ్:
sP8481026
దయచేసి ఇవి కేస్ సెన్సిటివ్ అని మరియు గమనించండి
ఇచ్చిన విధంగా సరిగ్గా ఎంటర్. (మీరు అనుకుంటే, మీరు మార్చవచ్చు
మీరు లాగిన్ అయిన తర్వాత మీ ప్రొఫైల్ను సవరించడం ద్వారా మీ పాస్వర్డ్ను మార్చండి.)
మా విషయం ప్రతి రోజు కోర్సు సైట్లో కనిపిస్తుంది
10 వారాల కోర్సు. కొత్తగా ఉన్నప్పుడు ఒక పెద్ద పఠనం సాధారణంగా ఉంది
ధ్యాన పద్ధతిని పరిచయం చేస్తారు మరియు ఇతర అంశాలపై చిన్న ముక్కలు ఉంటాయి
సందర్భాల్లో సాధనలను ఉంచడానికి సహాయపడే రోజులు. కూడా ఒక ఉంది
ప్రతి రోజు డమ్మాపడ నుండి తీసుకున్న ఆలోచనాపదం.
మా ప్రధాన శ్రద్ధ మీ సమయం చాలా మీరు అంకితం చేయగల ఉంది
వాస్తవానికి ధ్యానం సాధన చేసేందుకు. మేము చివరికి ఆశిస్తున్నాము
కోర్సు మీరు ఒక నిర్మించడానికి అవసరమైన టూల్స్ ఉంటుంది
స్థిరమైన ఆచారం మరియు ఈ యొక్క అపారమైన ధనవంతుల గురించి తెలుసుకోండి
జీవన సంప్రదాయం.
మేము పనిచేస్తున్నప్పుడు కోర్సు ఆడియో విషయం రీడింగులలో చేర్చబడుతుంది
సెషన్ల ద్వారా. ప్రసార ఆడియో ఫైళ్లు చాలా కొత్తగా అందుబాటులో ఉన్నాయి
పద్ధతులు పరిచయం చేయబడ్డాయి మరియు వ్యక్తిగత కోసం డౌన్లోడ్ చేసుకోవచ్చు
మీ కంప్యూటర్, టాబ్లెట్ లేదా MP3 ప్లేయర్లో ఉపయోగించండి. ఆడియో విషయం ఉండాలి
రోజువారీ గ్రంథాలతో కలయికలో వాడండి - దయచేసి చదవాలనుకుంటున్నారో దయచేసి
మొదటి సూచనల పాఠాలు. గైడెడ్ ధ్యానాలు మాత్రమే ఉపయోగం కోసం ఉద్దేశించబడ్డాయి
ఒక కొత్త ఆచరణలో మొదటి కొన్ని సిట్టింగ్లలో మరియు ఆధారపడకూడదు
దీర్ఘకాలిక. మీరు ఒక టెక్నిక్ యొక్క ప్రాముఖ్యత గురించి తెలిసిన వెంటనే
నిర్మాణం ఆడియో గైడ్ లేకుండా పని చేసేందుకు ప్రయత్నించండి.
మీరు కోర్సు ఆనందించండి మరియు అది ఉత్పాదక కనుగొనేందుకు ఆశిస్తున్నాము. మీకు ఏదైనా ఉంటే
ధ్యానం ప్రశ్నలు లేదా సాంకేతిక ప్రశ్నలకు దయచేసి వాటిని మాత్రమే పంపించండి:
csupport@vipassana.com
ఇది మీ సందేశాన్ని నిర్ధారిస్తుంది కోర్సు కోసం ఒక ప్రాధాన్యత ఇ-మెయిల్ చిరునామా
సకాలంలో చూడవచ్చు. మీరు దానిని తనిఖీ చేయడంలో సహాయపడవచ్చు
ప్రాక్టీస్ … “గతంలో అడిగిన ప్రశ్నలకు డేటాబేస్ మొదటిది.
వీలైనంత త్వరగా ప్రశ్నలకు ప్రతిస్పందించడానికి మేము ప్రయత్నిస్తాము.
దయచేసి మేము UK లో మరియు ఏవైనా సూచనలు ఆధారంగా ఉన్నాయని గమనించండి
సార్లు మరియు తేదీలు గ్రీన్విచ్ మీన్ టైమ్ / యూనివర్సల్ టైం ను సూచిస్తాయి.
ప్రపంచంలోని శ్రేణిలో ఇది సరిగ్గా సగం మార్గం
సమయ మండలాలు. కోర్సు మీ సమయానికి సమయాల్లో ప్రాప్తి చేయవచ్చు
స్థానం; ఒక నిర్దిష్ట సమయంలో ఆన్లైన్ ఉండవలసిన అవసరం లేదు.
మీరు కోర్సులో మీ ఇ-మెయిల్ చిరునామాను మార్చుకుంటే, దయచేసి అప్డేట్ చెయ్యండి
కోర్సు వెబ్సైట్లో మీ ప్రొఫైల్ మరియు మాకు విడిగా మాకు తెలియజేయండి
ఇ-మెయిల్. ఇది మీకు ఏ ముఖ్యమైన అంశాన్ని అయినా మేము సంప్రదించగలమని నిర్ధారిస్తుంది
కోర్సు కొద్దీ నోటీసులు జరుగుతుంది.
గుర్తుంచుకోండి: మీరు సైట్ను సందర్శిస్తే కోర్సు నుండి మీరు ఎక్కువగా పొందుతారు
ప్రతి రోజు. 70 రోజుల్లో ప్రతిదానికి కొత్త పదార్థం ప్రదర్శించబడుతుంది.
రోజువారీ విషయం కోర్సు మొత్తం మీకు అందుబాటులో ఉంటుంది
మరియు ఈ సెషన్ షెడ్యూల్ ముగిసిన ఒక నెల తర్వాత. నువ్వు చేయగలవు
ప్రింట్ లేదా మీ వ్యక్తిగత ఉపయోగం కోసం రోజువారీ విషయం ఏ సేవ్.
కోర్సు ఆనందించండి!
మెటాతో (ప్రేమపూర్వక దయ),
క్లైవ్
అడ్మినిస్ట్రేటర్,
విపాసానా ఫెలోషిప్ లిమిటెడ్
http://www.vipassana.com
https://course.org/campus/
సెప్టెంబర్ 2018 మెడిటేషన్ కోర్సు 29 సెప్టెంబర్ నుండి 7 డిసెంబరు వరకు నడుస్తుంది.
అందుబాటులో ఉన్న కోర్సులను దాటవేయి
అందుబాటులో కోర్సులు
సెప్టెంబర్ 2018 మెడిటేషన్ కోర్సు
థిరావదా సంప్రదాయం నుండి ధ్యానం సాధనలకు విపాస్సా ఫెలోషూయిప్ యొక్క 10 వారాల పరిచయం. కోర్సు శనివారం 29 సెప్టెంబర్ నుండి శుక్రవారం 7 డిసెంబర్ 2018 వరకు నడుస్తుంది.
గురువు: ఆండ్రూ క్వెర్న్మోర్యోయో
అందుబాటులో కోర్సులు
సెప్టెంబర్ 2018 మెడిటేషన్ కోర్సు
థిరవదా సంప్రదాయం నుండి ధ్యానం సాధనలకు విపాసన్నా ఫెలోషిప్ యొక్క 10 వారాల పరిచయం. కోర్సు శనివారం 29 సెప్టెంబర్ నుండి శుక్రవారం 7 డిసెంబర్ 2018 వరకు నడుస్తుంది.
గురువు: ఆండ్రూ క్వెర్న్మోర్
Parisā
పారిస్ అనేది ధ్యానం చేసేవారికి చెదరగొట్టే సంఘం. ఇది మా ప్రారంభ కోర్సు మరియు ఒక లోతుగా ఆచరణలో మద్దతు పదార్థం మించి కొనసాగింపు మద్దతు అందిస్తుంది. ఈ సబ్స్క్రిప్షన్ కార్యక్రమంలో సెషన్లో ఉన్నప్పుడు మా ప్రస్తుత 10 వారాల కోర్సుకు కూడా యాక్సెస్ ఉంటుంది.
చేరాలనుకుంటున్నా? ఇప్పటికే కోర్సులో పాల్గొన్నారా? ఇక్కడ పారిసా గురించి తెలుసుకోండి.
గురువు: ఆండ్రూ క్వెర్న్మోర్
ఇబ్బందిని దాటవేయి
104) کلاسیکی اردو- کلاسیکی اردو
2761 پیر 1 اکتوبر 2018 سبق (102)
تمام عقائد کے لوگوں کی روحانی ترقی کے لئے اور تھراڈا کی روایت سے وپنسا فیلوشپ مراقبہ
10 ہفتوں کے وقت ہمارے آغاز: سحر 29 ستمبر 2007
کیا اچھا ہو Mindful - بیداری کے ساتھ بیکار ایک (اے او اے)
ہمیشہ پرسکون، پرسکون، انتباہ اور توجہ مرکوز ہوسکتے ہیں اور ایک متفقیت دماغ کو صاف سمجھتے ہیں کہ سب کچھ بدل رہا ہے - یہ وپاسانا (اندرونی) مراقبت ہے جو ابدی بلس کو حتمی مقصد کے طور پر لاتا ہے.
ہفتہ 29 ستمبر کے بعد کورس تک رسائی تفصیلات
ویپاسن فیلوشپ مراقبت کورس
ہفتہ، 29 ستمبر سے جمعہ، 7 دسمبر، 2018
ہفتے کے بعد کے لئے تفصیلات
عزیز جیٹھیسن
ہمارے 10 ہفتوں کے مراقبے کے کورس کے ستمبر 2018 میں خوش آمدید.
یہ کورس ہماری آن لائن کورس کیمپس میں ہوتا ہے اور آپ کر سکتے ہیں
مندرجہ ذیل مقام پر ہفتہ 29 ستمبر سے ہماری سائٹ تک رسائی حاصل کریں:
https://course.org/campus
آپ ستمبر کے کورس میں حصہ لینے والے کے طور پر پری رجسٹرڈ ہوگئے ہیں.
لاگ ان کرنے کے لئے ‘ستمبر 2018 مراقبت کورس’ لنک یا سائٹ پر کلک کریں
لاگ ان صفحے کے سب سے اوپر.
آپ کا صارف نام ہے:
بیدارون S18
آپ کا پاس ورڈ ہے:
sP8481026
براہ کرم نوٹ کریں کہ یہ کیس حساس ہیں اور لازمی ہیں
یہاں درج ذیل طور پر درج کیا گیا ہے. (اگر آپ چاہیں تو، آپ تبدیل کر سکتے ہیں
ایک بار آپ لاگ ان ہونے کے بعد آپ کی پروفائل کو ترمیم کرکے اپنے پاس ورڈ.)
ہر چیز ہمارے دوران کورس سائٹ پر ظاہر ہوتا ہے
10 ہفتے کے کورس. عام طور پر ایک طویل عرصے سے پڑھنے کے بعد ایک نئی ہے
مراقبت کی تکنیک متعارف کرایا ہے اور دوسرے پر چھوٹا ٹکڑے ٹکڑے کر دیا جاتا ہے
سیاق و ضوابط کے طریقوں کو رکھنے میں مدد کے لئے دن. ایک بھی ہے
ہر دن ڈھامپاڈ سے تیار خیال مند ٹکڑا.
ہماری اہم تشویش یہ ہے کہ آپ اپنے زیادہ سے زیادہ وقت وقف کرنے کے قابل ہیں
اصل میں مراقبہ کی مشق کرنے کے لئے. ہم امید کرتے ہیں کہ آخر تک
کورس آپ کے پاس ایسے اوزار ہوں گے جو تعمیر کرنے کے لئے ضروری ہیں
پائیدار مشق اور اس کے شاندار امیروں سے آگاہ ہونا
زندہ روایت
نصاب آڈیو مواد ریڈنگنگ میں شامل ہے جیسا کہ ہم کام کرتے ہیں
سیشن کے ذریعے. آڈیو فائلیں سٹریمنگ سب سے زیادہ نئی کیلئے دستیاب ہیں
ان کی تکنیک کے طور پر متعارف کرایا جاتا ہے اور ذاتی طور پر ڈاؤن لوڈ کیا جا سکتا ہے
آپ کے کمپیوٹر، ٹیبلٹ یا MP3 پلیئر پر استعمال کریں. آڈیو مواد چاہئے
روزانہ نصوص کے ساتھ مل کر میں استعمال کیا جاۓ - اور براہ کرم پڑھنے کا یقین رکھو
سب سے پہلے ہدایات کا متن. ہدایت کی مراقب صرف استعمال کے لئے ارادہ رکھتے ہیں
نئی پریکٹس کے پہلے چند حصے میں اور اس پر متفق نہیں ہونا چاہئے
طویل مدتی. جیسے ہی آپ کو ایک ٹیکنالوجی کے بنیادی سے واقف محسوس ہوتا ہے
ساختہ آڈیو گائیڈ کے بغیر کام کرنے کی کوشش کریں.
ہم امید کرتے ہیں کہ آپ کورس سے لطف اندوز کرتے ہیں اور اسے پیداواری تلاش کرتے ہیں. اگر آپ کے پاس کوئی ہے
مراقبہ کے سوالات یا تکنیکی سوالات صرف ان کو بھیجیں:
csupport@vipassana.com
یہ آپ کے پیغام کو یقینی بنانے کے کورس کے لئے ایک ترجیحی ای میل ایڈریس ہے
بروقت طریقے سے دیکھا جائے گا. آپ کو تلاش کرنے کے لئے یہ مددگار ثابت ہوسکتا ہے “اندر
پریکٹس … “پہلے سے پوچھے گئے سوالات کے پہلے ڈیٹا بیس.
ہم جتنے جلد ممکن ہو سکے سوالات کا جواب دینے کی کوشش کریں گے.
براہ کرم نوٹ کریں کہ ہم برطانیہ اور کسی بھی حوالہ جات میں مبنی ہیں
وقت اور تاریخوں میں گرینویچ کا مطلب وقت / یونیورسل ٹائم کا حوالہ دیتے ہیں.
یہ دنیا کی رینج میں بالکل نصف نقطہ نظر ہے
ٹائم زونز. کورس آپ کے مطابق کرنے کے لئے وقت پر رسائی حاصل کی جا سکتی ہے
مقام؛ ایک خاص وقت پر آن لائن ہونے کی ضرورت نہیں ہے.
اگر آپ کورس کے دوران اپنے ای میل ایڈریس کو تبدیل کرتے ہیں، تو براہ کرم اپ ڈیٹ کریں
آپ کی پروفائل کورس ویب سائٹ پر اور ہمیں علیحدہ علیحدہ سے بتائیں
ای میل. یہ اس بات کا یقین کرے گا کہ ہم آپ کو کسی بھی اہم کے ساتھ رابطہ کر سکتے ہیں
کورس کے طور پر نوٹس پیش رفت.
یاد رکھو: اگر آپ سائٹ پر جائیں تو آپ کورس سے زیادہ حاصل کریں گے
ہر ایک دن. ہر 70 دنوں کے لئے نئی چیزیں موجود ہیں.
کورس بھر میں روزانہ کا مواد آپ کے لئے دستیاب ہے
اور اس سیشن کے شیڈول کے آخر میں ایک ماہ کے بعد. تم کر سکتے ہو
اپنے ذاتی استعمال کے لۓ کسی بھی روزانہ مواد پرنٹ یا محفوظ کریں.
کورس کا لطف اٹھائیں!
مٹا (شفقت) کے ساتھ،
کلائیو
ایڈمنسٹریٹر،
وپساسانا فیلوشپ لمیٹڈ
http://www.vipassana.com
https://course.org/campus/
ستمبر 2018 مراقبت کا کورس 29 ستمبر سے 7 دسمبر تک چلتا ہے.
دستیاب کورسز پر جائیں
دستیاب کورس
ستمبر 2018 مراقبت کورس
ویراسا فیلوشیوئپ کی تھراواڈا روایت کے مراقبے کے طریقوں کے 10 ہفتوں کا تعارف. یہ کورس ہفتہ 29 ستمبر سے جمعہ 7 دسمبر 2018 تک چلتا ہے.
ٹیچر: اینڈریو کوئرنوریوو
دستیاب کورس
ستمبر 2018 مراقبت کورس
تھراڈا کی روایت سے مراقبہ کے طریقوں کے لئے وپاسن فیلوشپ شپ کے 10 ہفتوں کا تعارف. یہ کورس ہفتہ 29 ستمبر سے جمعہ 7 دسمبر 2018 تک چلتا ہے.
ٹیچر: اینڈریو کوئرنور
پیرس
پیراسا کا خیال ہے کہ مباحثے کے ایک منتشر طبقہ. یہ ہماری ابتدائی کورس اور مواد سے گہرے عمل کی حمایت کے لئے مسلسل معاونت فراہم کرتا ہے. اس سبسکرائب پروگرام میں جب سیشن میں ہمارے موجودہ 10 ہفتوں کا کورس بھی شامل ہے.
شمولیت اختیار کرنا چاہتے ہیں؟ کورس میں پہلے ہی حصہ لیا؟ یہاں Parisa کے بارے میں جانیں.
ٹیچر: اینڈریو کوئرنور
امپ چھوڑ دو
106) Cổ điển Việt-Việt cổ điển,
2761 Thứ Hai, ngày 1 tháng 10 năm 2018 BÀI HỌC (102)
Thiền Vipassanā Fellowship từ truyền thống Theravāda cho sự phát triển tâm linh của con người thuộc mọi tín ngưỡng và
10 tuần bắt đầu: Thứ bảy ngày 29 tháng 9 năm 2007
Làm tốt Hãy chú ý - Thức tỉnh với nhận thức (AOA)
Luôn luôn bình tĩnh, yên tĩnh, cảnh giác và chu đáo và có tâm trí bình đẳng với một sự hiểu biết rõ ràng rằng mọi thứ đang thay đổi - đó là Thiền Vipassana (Insight) mang lại phúc lạc vĩnh cửu như một mục tiêu cuối cùng.
Chi tiết truy cập khóa học cho Thứ Bảy ngày 29 tháng 9 trở đi
Khóa học Thiền Vipassana Fellowship
Thứ 7, ngày 29 tháng 9 đến thứ 6, ngày 7 tháng 12 năm 2018
Chi tiết cho Thứ Bảy trở đi
Kính gửi Jagatheesan
Chào mừng bạn đến với khóa học tháng 9 năm 2018 của khóa học thiền 10 tuần của chúng tôi.
Khóa học diễn ra tại Khu học đường trực tuyến của chúng tôi và bạn có thể
truy cập trang web của chúng tôi từ Thứ Bảy ngày 29 tháng 9 tại địa điểm sau:
https://course.org/campus
Bạn đã được đăng ký trước với tư cách là người tham gia trong khóa học tháng 9.
Để đăng nhập, hãy nhấp vào liên kết ‘Khóa học Thiền tháng 9 năm 2018’ hoặc trang web
đăng nhập ở đầu trang.
Tài khoản của bạn là:
awakenedone-s18
Mật khẩu của bạn là:
sP8481026
Xin lưu ý rằng những trường hợp này phân biệt chữ hoa chữ thường và phải
nhập chính xác như được đưa ra ở đây. (Nếu bạn muốn, bạn có thể thay đổi
mật khẩu của bạn bằng cách chỉnh sửa hồ sơ của bạn khi bạn đã đăng nhập.)
Tài liệu mới xuất hiện trên trang web của khóa học mỗi ngày trong
Khóa học 10 tuần. Thường có thời gian đọc lâu hơn khi mới
kỹ thuật thiền được giới thiệu và các phần ngắn hơn trên
ngày để giúp đặt các thực hành trong ngữ cảnh. Cũng có một
phần chiêm niệm được rút ra từ Dhammapada mỗi ngày.
Mối quan tâm chính của chúng tôi là bạn có thể dành phần lớn thời gian của mình
để thực hành thiền định. Chúng tôi hy vọng rằng vào cuối
tất nhiên bạn sẽ có những công cụ cần thiết để xây dựng
thực hành bền vững và nhận thức được sự giàu có phong phú của điều này
truyền thống sống.
Tài liệu âm thanh khóa học được tích hợp vào các bài đọc khi chúng tôi làm việc
thông qua các phiên. Tệp âm thanh trực tuyến có sẵn cho hầu hết các tệp mới
kỹ thuật khi chúng được giới thiệu và có thể được tải xuống cho cá nhân
sử dụng trên máy tính, máy tính bảng hoặc máy nghe nhạc mp3 của bạn. Tài liệu âm thanh nên
được sử dụng kết hợp với các văn bản hàng ngày - và hãy chắc chắn để đọc
các văn bản hướng dẫn đầu tiên. Thiền định có hướng dẫn chỉ dành cho sử dụng
trong vài phiên đầu tiên của một thực hành mới và không nên dựa vào
dài hạn. Ngay sau khi bạn cảm thấy quen thuộc với cơ bản của kỹ thuật
cấu trúc cố gắng làm việc mà không có hướng dẫn âm thanh.
Chúng tôi hy vọng bạn thích khóa học và thấy nó hiệu quả. Nếu bạn có bất kỳ
câu hỏi thiền hoặc các truy vấn kỹ thuật, vui lòng chỉ gửi cho họ:
csupport@vipassana.com
Đây là địa chỉ email ưu tiên cho khóa học đảm bảo thư của bạn
sẽ được nhìn thấy một cách kịp thời. Bạn có thể thấy hữu ích khi kiểm tra “Trong
Thực hành… ”cơ sở dữ liệu của các câu hỏi được hỏi trước.
Chúng tôi sẽ cố gắng trả lời các truy vấn nhanh nhất có thể.
Xin lưu ý rằng chúng tôi có trụ sở tại Vương quốc Anh và mọi tài liệu tham khảo
đến thời gian và ngày tham khảo Giờ chuẩn Greenwich / Giờ quốc tế.
Đây chính là điểm nửa đường trong phạm vi thế giới
Múi giờ. Khóa học có thể được truy cập vào các thời điểm phù hợp với
vị trí; không bao giờ cần phải trực tuyến tại một thời điểm cụ thể.
Nếu bạn thay đổi địa chỉ e-mail của bạn trong khóa học, vui lòng cập nhật
hồ sơ của bạn trên trang web của khóa học và cho chúng tôi biết một cách riêng biệt bằng cách
e-mail. Điều này sẽ đảm bảo rằng chúng tôi có thể liên hệ với bạn với bất kỳ điều quan trọng nào
thông báo khi tiến trình của khóa học.
Hãy nhớ rằng: Bạn sẽ nhận được nhiều nhất từ khóa học nếu bạn truy cập trang web
mỗi ngày. Có tài liệu mới được hiển thị cho mỗi 70 ngày.
Các tài liệu hàng ngày vẫn có sẵn cho bạn trong suốt khóa học
và trong một tháng sau khi kết thúc được lên lịch của phiên này. Bạn có thể
in hoặc lưu bất kỳ tài liệu hàng ngày nào cho mục đích sử dụng cá nhân của bạn.
Hãy tận hưởng khóa học!
Với metta (lòng yêu thương),
Clive
Người quản lý,
Vipassana Fellowship Ltd.
http://www.vipassana.com
https://course.org/campus/
Khóa thiền tháng 9 năm 2018 diễn ra từ ngày 29 tháng 9 đến ngày 7 tháng 12.
Bỏ qua các khóa học có sẵn
Các khóa học có sẵn
Khóa thiền định tháng 9 năm 2018
Vipassanā Fellowshuuip của 10 tuần giới thiệu về thực hành thiền định từ truyền thống Theravāda. Khóa học diễn ra từ thứ Bảy ngày 29 tháng 9 đến thứ Sáu ngày 7 tháng 12 năm 2018.
Giáo viên: Andrew Quernmoreoioo
Các khóa học có sẵn
Khóa thiền định tháng 9 năm 2018
Giới thiệu 10 tuần lễ của Vipassanā Fellowship về thực hành thiền định từ truyền thống Theravāda. Khóa học diễn ra từ thứ Bảy ngày 29 tháng 9 đến thứ Sáu ngày 7 tháng 12 năm 2018.
Giáo viên: Andrew Quernmore
Parisā
Parisa hướng tới là một cộng đồng thiền định phân tán. Nó cung cấp hỗ trợ liên tục ngoài khóa học và tài liệu ban đầu của chúng tôi để hỗ trợ một thực hành sâu sắc hơn. Chương trình đăng ký này cũng bao gồm quyền truy cập vào khóa học 10 tuần hiện tại của chúng tôi khi trong phiên.
Muốn tham gia? Đã tham gia khóa học? Tìm hiểu về Parisa ở đây.
Giáo viên: Andrew Quernmore
Bỏ qua Imp
101) คลาสสิกไทย - ภาษาไทยคลาสสิก,
2761 วันจันทร์ 1 ต.ค. 2018 บทเรียน (102)
วิปัสสนาสมาธิจากประเพณีเถรวาทเพื่อการพัฒนาทางจิตวิญญาณของผู้คนในทุกศาสนาและ
เริ่มต้นวันเสาร์ที่ 29 กันยายน 2550
ทำดีให้สติ - ตื่นขึ้นด้วยความตระหนัก (AOA)
สงบสติปัญญาและเอาใจใส่เสมอและมีจิตใจที่เต็มไปด้วยความเข้าใจว่าทุกสิ่งทุกอย่างกำลังเปลี่ยนแปลง - นั่นคือวิปัสสนา (สมาธิ) การทำสมาธิที่ทำให้อีเวนท์บลิสเป็นเป้าหมายสุดท้าย
รายละเอียดการเข้าใช้หลักสูตรสำหรับวันเสาร์ที่ 29 กันยายนเป็นต้นไป
วิปัสสนาหลักสูตรการทำสมาธิ Fellowship
วันเสาร์ที่ 29 กันยายนถึงวันศุกร์ที่ 7 ธันวาคม พ.ศ. 2561
รายละเอียดสำหรับวันเสาร์เป็นต้นไป
เรียน Jagatheesan
ยินดีต้อนรับสู่เซสชันการทำสมาธิสัปดาห์ที่ 9 กันยายน 2561
หลักสูตรจะเกิดขึ้นในหลักสูตรออนไลน์ของเราและคุณสามารถทำได้
เข้าชมเว็บไซต์ของเราตั้งแต่วันเสาร์ที่ 29 กันยายนที่ผ่านมา ณ สถานที่ต่อไปนี้:
https://course.org/campus
คุณได้รับการลงทะเบียนล่วงหน้าในฐานะผู้เข้าร่วมหลักสูตรกันยายน
ในการเข้าสู่ระบบให้คลิกที่ลิงก์ ‘การทำสมาธิกันยายน 2018′ หรือที่เว็บไซต์
เข้าสู่ระบบที่ด้านบนของหน้า
ชื่อผู้ใช้ของคุณคือ:
awakenedone-S18
รหัสผ่านของคุณคือ:
sP8481026
โปรดทราบว่าเป็นกรณี ๆ ไปและต้องเป็น
ป้อนตรงตามที่ระบุไว้ที่นี่ (ถ้าต้องการคุณสามารถเปลี่ยนแปลงได้
รหัสผ่านของคุณโดยการแก้ไขโปรไฟล์ของคุณเมื่อคุณเข้าสู่ระบบ)
เนื้อหาใหม่จะปรากฏในเว็บไซต์ของหลักสูตรทุกวันในระหว่างเรา
หลักสูตร 10 สัปดาห์ โดยปกติจะมีการอ่านอีกต่อไปเมื่อมีข้อความใหม่
เทคนิคการทำสมาธิถูกนำมาใช้และสั้นลงอีก
วันเพื่อช่วยในการวางแนวทางปฏิบัติในบริบท นอกจากนี้ยังมี a
ชิ้นส่วนครุ่นคิดจาก Dhammapada ในแต่ละวัน
ความกังวลหลักของเราคือคุณสามารถทุ่มเทเวลาส่วนใหญ่ของคุณ
ฝึกสมาธิจริง เราหวังว่าในตอนท้ายของ
หลักสูตรคุณจะมีเครื่องมือที่จำเป็นในการสร้าง a
การปฏิบัติที่ยั่งยืนและตระหนักถึงความร่ำรวยอันอุดมสมบูรณ์ของเรื่องนี้
ประเพณีการดำรงชีวิต
เนื้อหาเสียงของหลักสูตรจะรวมอยู่ในการอ่านขณะที่เรากำลังทำงานอยู่
ผ่านช่วง สตรีมไฟล์เสียงมีให้บริการใหม่ ๆ
เทคนิคที่พวกเขาจะนำมาใช้และสามารถดาวน์โหลดได้สำหรับส่วนบุคคล
ใช้งานบนคอมพิวเตอร์แท็บเล็ตหรือเครื่องเล่น MP3 วัสดุเสียงควร
ใช้ร่วมกับข้อความประจำวัน - และโปรดอ่าน
ข้อความคำแนะนำก่อน สมาธิที่แนะนำมีไว้สำหรับการใช้งานเท่านั้น
ในช่วงแรก ๆ ของการปฏิบัติใหม่และไม่ควรวางใจใน
ในระยะยาว ทันทีที่คุณรู้สึกคุ้นเคยกับเทคนิคขั้นพื้นฐาน
โครงสร้างพยายามทำงานโดยไม่มีคู่มือเสียง
เราหวังว่าคุณจะเพลิดเพลินกับหลักสูตรและพบว่ามีประสิทธิผล ถ้าคุณมี
คำถามเกี่ยวกับการทำสมาธิหรือข้อสงสัยด้านเทคนิคโปรดส่งไปที่:
csupport@vipassana.com
นี่เป็นที่อยู่อีเมลสำคัญสำหรับหลักสูตรที่ช่วยให้มั่นใจได้ว่าข้อความของคุณ
จะเห็นได้ทันเวลา คุณอาจพบว่าเป็นประโยชน์ในการตรวจสอบ “อิน
Practice … “ของคำถามที่ถามก่อนหน้านี้ก่อน
เราจะพยายามตอบคำถามโดยเร็วที่สุด
โปรดทราบว่าเราอยู่ในสหราชอาณาจักรและข้อมูลอ้างอิงใด ๆ
เวลาและวันที่อ้างอิงถึงเวลามาตรฐานกรีนิช / เวลาสากล
นี่คือจุดครึ่งทางในช่วงของโลก
โซนเวลา. หลักสูตรสามารถเข้าถึงได้ตลอดเวลาเพื่อให้เหมาะสมกับคุณ
สถานที่; ไม่จำเป็นต้องออนไลน์ในเวลาที่กำหนด
หากคุณเปลี่ยนที่อยู่อีเมลของคุณในระหว่างหลักสูตรโปรดอัปเดต
โปรไฟล์ของคุณในเว็บไซต์ของหลักสูตรและแจ้งให้เราทราบแยกจากกัน
อีเมล เพื่อให้มั่นใจว่าเราสามารถติดต่อคุณได้ทุกเรื่อง
ประกาศเป็นหลักสูตรดำเนินการ
จำไว้ว่า: คุณจะได้รับประโยชน์สูงสุดจากหลักสูตรถ้าคุณเข้าเยี่ยมชมเว็บไซต์
แต่ละวัน. มีวัสดุใหม่ที่แสดงในแต่ละ 70 วัน
เนื้อหาประจำวันยังคงมีให้คุณตลอดหลักสูตร
และเป็นเวลาหนึ่งเดือนหลังจากสิ้นสุดกำหนดการของเซสชันนี้ คุณสามารถ
พิมพ์หรือบันทึกวัสดุประจำวันใด ๆ สำหรับใช้ส่วนตัวของคุณ
เพลิดเพลินไปกับหลักสูตร!
ด้วยเมตตา (ความรักความเมตตา)
ไคลฟ์
ผู้ดูแลระบบ
สมาคมวิปัสสนา จำกัด
http://www.vipassana.com
https://course.org/campus/
หลักสูตรการทำสมาธิกันยายน 2018 เริ่มตั้งแต่ 29 กันยายนถึง 7 ธันวาคม
ข้ามหลักสูตรที่มีให้
มีหลักสูตร
กันยายน 2018 หลักสูตรการทำสมาธิ
แนะนำVipassanā Fellowshuuip 10 สัปดาห์กับการปฏิบัติสมาธิจากประเพณีเถรวาท หลักสูตรเริ่มตั้งแต่วันเสาร์ที่ 29 กันยายนถึงวันศุกร์ที่ 7 ธันวาคม พ.ศ. 2561
ครู: Andrew Quernmoreoioo
มีหลักสูตร
กันยายน 2018 หลักสูตรการทำสมาธิ
การแนะนำวีดิทัศน์ของVipassanā Fellowship ระยะเวลา 10 สัปดาห์ในการฝึกสมาธิจากประเพณีเถรวาท หลักสูตรเริ่มตั้งแต่วันเสาร์ที่ 29 กันยายนถึงวันศุกร์ที่ 7 ธันวาคม พ.ศ. 2561
ครู: Andrew Quernmore
Parisa
Parisa มีวัตถุประสงค์เพื่อเป็นชุมชนที่มีการทำสมาธิ ให้การสนับสนุนอย่างต่อเนื่องนอกเหนือจากหลักสูตรและเนื้อหาเบื้องต้นของเราเพื่อสนับสนุนการปฏิบัติที่ลึกซึ้ง โปรแกรมการสมัครสมาชิกนี้ยังรวมถึงการเข้าถึงหลักสูตร 10 สัปดาห์ปัจจุบันของเราเมื่ออยู่ในเซสชั่น
ต้องการเข้าร่วมหรือไม่? เข้าร่วมหลักสูตรหรือไม่? เรียนรู้เกี่ยวกับ Parisa ที่นี่
ครู: Andrew Quernmore
ข้าม Imp
සම්භාව්ය සිංහල
2761 සඳුදා 1 ඔක්තෝබර් 2018 පාඩම් (102)
සියලු ඇදහිල්ලේ ජනතාවගේ අධ්යාත්මික සංවර්ධනය සඳහා ථේරවාද සම්ප්රදායයෙන් විපස්සනා අධිශිෂ්ය භාවනාව
සති 10 ක් පටන් ගන්න: සති 29 සැප්තැම්බර් 2007
හොඳ අවබෝධයකින් කටයුතු කරන්න - පිබිදීමක් සහිතව පිබිදෙව්! (AOA)
සෑම විටම නිහඬව, නිහඬ, ඇලර්ට් සහ ඇලෙක්සිව් සහ නිහතමානීව මනසකින් යුතුව වෙනස් වන බව අවබෝධ කර ගන්න - එනම් සදාකාල බිස්කස් බවට අවසාන ඉලක්කය වන විපස්සනා (ඉන්සයිට්) භාවනාව යනුයි.
පාඨමාලා ප්රවේශ විස්තර සැප්තැම්බර් 29 සෙනසුරාදා සිට
විපස්සනා අධිශිෂ්ය භාවනාව භාවනාව
සෙනසුරාදා, සැප්තැම්බර් සැප්තැම්බර් සිට සිකුරාදා දක්වා, 2017 දෙසැම්බර් 7 වන දින
සෙනසුරාදා දිනට තොරතුරු
දයාබර ජagatiyesan
2018 සැප්තැම්බර් මාසයේ සැසි භාවනා පාඨමාලාවේ සාදරයෙන් පිළිගනිමු.
මෙම පාඨමාලාව අපගේ මාර්ගගත පාඨමාලා මාලාව තුල සිදු වේ
සැප්තැම්බර් 29 සෙනසුරාදා අපගේ වෙබ් අඩවිය වෙත පිවිසෙන්න:
https://course.org/campus
සැප්තැම්බර් පාඨමාලාවේ ඔබ සහභාගී වූ පුද්ගලයෙකු ලෙස පූර්ව ලියාපදිංචි වී ඇත.
ලඝු-සටහන් සඳහා “සැප්තැම්බර් 2018 භාවනා පාඨමාලාව” සබැඳිය හෝ අඩවියේ ක්ලික් කරන්න
පිටුවේ ඉහළට ලොග් වීම.
ඔබගේ භාවිත නාමය:
awakenedone-s18
ඔබගේ මුරපදය:
sP8481026
මේවා තීන්ත සංවේදී බවක් ඇති බව මතක තබා ගන්න
මෙහි සඳහන් කර ඇති පරිදි හරියටම ඇතුළත් කර ඇත. (ඔබ කැමති නම්, ඔබට වෙනස් කළ හැකිය
ඔබගේ මුරපදය ඔබ පිවිසි විට වරක් ඔබගේ පැතිකඩ සංස්කරණය කිරීමෙන්.)
අපගේ දවසේ සෑම දිනකම පාඨමාලා භූමියේ නව ද්රව්යයන් ප්රදර්ශනය වේ
සති 10 පාඨමාලාව. සාමාන්යයෙන් අළුත්ම කියවීමක් ඇත
භාවනා ක්රම ශිල්ප ක්රම හඳුන්වා දී ඇති අතර තවත් කෙටි නිර්මාණයන්
සන්දර්භය තුළ පිළිවෙත් අනුගමනය කිරීමට උපකාරී වේ. ඒ වගේම
සෑම දිනකම ධම්පාඩයෙන් ඇද ගන්නා ලද කථාව.
අපගේ ප්රධානතම සැලකිල්ල වන්නේ ඔබ බොහෝ කාලයක් වැය කිරීමට හැකි බවයි
ඇත්තටම භාවනා කරන්න. අපි බලාපොරොත්තු වෙනවා
පාඨමාලාවක් හදන්න ඔබට අවශ්ය මෙවලම් ඇත
තිරසාර භාවිතය සහ මෙම බහුල ධනය පිළිබඳව දැනුවත් විය යුතුය
ජීවන සම්ප්රදාය.
පාඨමාලා ශබ්ද ද්රව්ය අප වැඩ කරන විට කියවීම්වලට ඇතුළත් වේ
සැසි හරහා. ස්ට්රීම්ං ශ්රව්ය ගොනු බොහෝ අලුත් ඒවා සඳහා ලබා ගත හැකිය
ඒවා හඳුන්වාදීමේදී සහ පුද්ගලිකව බාගත කළ හැකිය
ඔබේ පරිගණකය, ටැබ්ලටය හෝ mp3 ප්ලේයර් භාවිතා කරන්න. ශ්රව්ය උපකරණ අවශ්යය
දෛනික පද සමඟ සම්බන්ධව භාවිතා කළ යුතුය - කරුණාකර කියවීමට වග බලා ගන්න
උපදෙස් මාලාව පළමුව. මඟ පෙන්වන ලද භාවනාවන් සඳහා පමණක් භාවිතා වේ
පළමු පරිචය තුළ නව පරිචයක් තුළ සාරාංශ ගත යුතු අතර ඒවා මත විශ්වාසය නොතැබිය යුතුය
දිගු කාලීනව. තාක්ෂණික ක්රමයක් පිළිබඳ හුරුපුරුදු දැනුමක් ඇති මොහොතක
ව්යුහය ශ්රව්ය උපකරණ මාර්ගයෙන් තොරව වැඩ කිරීමට උත්සාහ කරයි.
ඔබ පාඨමාලාව භුක්ති විඳින්ට සහ එය ඵලදායී සොයා ගැනීමට බලාපොරොත්තු වෙනවා. ඔබට තිබේ නම්
භාවනා ප්රශ්න හෝ තාක්ෂණික විමසුම් කරුණාකර ඒවාට යොමු කරන්න:
csupport@vipassana.com
ඔබගේ පණිවිඩය සහතික කරන පාඨමාලාව සඳහා මෙය ප්රමුඛතා ඊමේල් ලිපිනයකි
කාලෝචිත ආකාරයකින් දක්නට ලැබේ. ඔබට “In” පරීක්ෂා කිරීම සඳහා එය ප්රයෝජනවත් විය හැකිය
පළමුවෙන්ම විමසූ ප්රශ්ණ වල දත්ත සමුදාය.
හැකි ඉක්මනින් විමසීම් වලට ප්රතිචාර දැක්වීමට අපි උත්සාහ කරමු.
අප එක්සත් රාජධානියේ සහ ඕනෑම නිර්දේශයක් පදනම් කර ඇති බව කරුණාවෙන් සලකන්න
කාල හා දිනයන් ග්රීන්විච් මධ්ය කාලීන / විශ්ව කාලය සඳහා යොමු වේ.
මෙය ලෝකය තුළ අඩ පැත්තෙහිම හරියටම වේ
කාල කලාප. ඔබේ පාඨමාලාවට ගැලපෙන අවස්ථාවන් හිදී පාඨමාලාවට පිවිසිය හැකිය
ස්ථානය; යම් නිශ්චිත කාලයකදී අන්තර්ජාලය භාවිතා කිරීමට අවශ්යතාවයක් නැත.
පාඨමාලාවේ ඔබ ඔබගේ විද්යුත්-තැපැල් ලිපිනය වෙනස් කළහොත් කරුණාකර යාවත්කාලීන කරන්න
පාඨමාලා වෙබ් අඩවියේ ඔබගේ පැතිකඩ සහ අප විසින් වෙන වෙනම දැනගන්න
විද්යුත් තැපෑල. මෙය ඔබට ඕනෑම වැදගත් කරුණක් සමඟ සම්බන්ධ කර ගත හැකි බවට සහතික වේ
පාඨමාලාවේ ප්රගති සමාලෝචනය කිරීම.
මතක තබාගන්න: ඔබ වෙබ් අඩවියට පිවිසෙන විට ඔබ පාඨමාලාවෙන් වැඩි ප්රමාණයක් ලබා ගනී
දිනකට. දවස් 70 ක් සඳහා නව ද්රව්ය ප්රදර්ශනය කෙරේ.
දිනපතා ද්රව්යය පාඨමාලාව පුරා ඔබට ලබා ගත හැකිය
මෙම සැසිවාරය අවසන් වීමට මාසයකට පසු. ඔයාට පුළුවන්
ඔබගේ පුද්ගලික භාවිතය සඳහා දිනපතා මුද්රණය කිරීම හෝ මුද්රණය කිරීම.
පාඨමාලාවට භුක්ති විඳින්න!
මෙට්ට (ප්රේමනීය කරුණාව)
ක්ලයිව්
පරිපාලක,
විපස්සනා ෆෙලෝෂිප් ලිමිටඩ්
http://www.vipassana.com
https://course.org/campus/
සැප්තැම්බර් 2018 භාවනා පාඨමාලාව සැප්තැම්බර් මස 29 වන දින සිට දෙසැම්බර් 7 වැනිදා දක්වා පැවැත්වේ.
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පවතින පාඨමාලා
සැප්තැම්බර් 2018 භාවනා පාඨමාලාව
ථේරවාද සම්ප්රදායෙන් භාවනා කිරීම සඳහා විපස්සනා අධිශිෂ්යත්වය 10 සතියේ හඳුන්වාදීම. මෙම පාඨමාලාව සැප්තැම්බර් 29 වන සෙනසුරාදා සිට සිකුරාදා දක්වා 2018 දෙසැම්බර් මස 7 වන දින සිට ක්රියාත්මක වේ.
ගුරුතුමා: ඇන්ඩෘ Quernmore
පැරිස
පරීෂා අරමුණ වන්නේ භාවනා කරන්නන් අතර විසිරී සිටින ප්රජාවයි. ගැඹුරු ක්රියාවකට අනුබල දීම සඳහා අපගේ මූලික පාඨමාලාව හා ද්රව්ය අඛණ්ඩව සහයෝගය ලබා දෙයි. මෙම දායකත්ව වැඩ සටහනට අපගේ වර්තමාන සති 10 පාඨමාලාව සඳහා ප්රවේශය ලබා දේ.
බැඳීමට අවශ්යද? දැනටමත් පාඨමාලාවක් සඳහා සහභාගි වී තිබේද? මේ ගැන පරීෂා ගැන දැනගන්න.
ගුරුතුමා: ඇන්ඩෘ Quernmore
ඉප්
89) Classical Sindhi،
2761 کان 1 آڪٽوبر 2018 ليس (102)
وپساسا فیلوشپ تھرادا روایت سے عقیدت رکھتے ہیں کہ انسانوں کے روحانی ترقی کے تمام عقائد اور
10 هفتي اسان جي شروعات ٿيندي: ست 29 سپريم 2007
چڱيء ريت مزو ڪريو - بي خبر رکندڙ سان گڏ هڪ (اي او اي)
هميشه هميشه خاموش، چپ، خبردار ۽ مشغول بڻيو ۽ هڪ متفقيت مند آهي ته اهو سڀ ڪجهه تبديل ٿي رهيو آهي - اهو وپاسانا (انٽائٽي) جو مراقبت آهي جيڪو ابدي بلس فائنل گول جي حيثيت ۾ ڪري ٿو.
ڇنڇر 29 سيپٽمبر تي انٽرنيٽ جي رسائي جا تفصيل
وپاسانا فيلوپالپ جو ميچ ڪورس
ڇنڇر، 29 سيپٽمبر کان جمعو، 7 ڊسمبر ڊسمبر 2018
ڇنڇر جي تفصيل لاء تفصيلات
پيارا جاڳين
اسان جي 10 هفتي جو مراقبت جي کورس جو سيپٽمبر 2018 ۾ خوش آمديد ٿيو.
اهو ڪورس اسان جي آن لائن ڪورسپس ۾ آهي ۽ توهان ڪري سگهو ٿا
اسان جي سائيٽ کي ڇنڇر 29 سيپٽمبر کان هيٺ ڏنل هنڌ تي پهچايو:
https://course.org/campus
توهان سيپٽمبر جي شرڪت ڪندڙن کان اڳ رجسٽر ڪئي وئي آهي.
لاگ ان ٿيڻ لاء، “سيپٽمبر 2018 ميچائٽس ڪورس” جي لنڪ يا سائيٽ تي ڪلڪ ڪريو
صفحي جي چوٽي ۾ لاگ ان ڪريو.
توھان جو نالو آھي
ويجها -18
توهان جو پاسورڊ موجود آهي:
sP8481026
مهرباني ڪري نوٽ ڪريو ته اهي ڪيس حساس آهن ۽ لازمي آهي
جيئن ته هتي داخل ٿيو. (جيڪڏهن توهان چاهيو ته، توهان تبديل ڪري سگهو ٿا
توهان جو پاسورڊ، هڪ ڀيرو توهان جو لاگ ان ٿيل آهي ته توهان جي پروفائل کي تبديل ڪندي.)
هر روز سائيٽ تي اسان جو نئون مواد اچن ٿا
10 هفتي جو ڪورس. اتي عام طور تي هڪ نئون پڙهڻ پڙهندو آهي
مراقبت ٽيڪنڪ متعارف ڪرايو آهي ۽ ٻين تي ننڍڙو ٽڪر ٽڪر
ڏينهن جي حوالي سان عملن کي مدد ڏيڻ لاء. هتي پڻ آهي
ويچاري ٽڪرا هر ڏينهن غلاممپا کان ڌار ٿي ويا آهن.
اسان جو بنيادي انديشو اهو آهي ته توهان پنهنجي وقت جو گهڻو ڪري وقف ڪري سگهو ٿا
حقيقت ڪرڻ جو مشق ڏيڻ. اسان اميد ٿا ڪريون ته آخر تائين
يقينن توھان وٽ اھو اوزار موجود آھي جو ھڪڙي تعمیر ڪرڻ ضروري آھي
بااختيار عمل ۽ هن جي شاندار مالدار کان واقف ٿي
زنده روايت.
اهو يقين آهي ته اسان ڪم ڪنداسين آڊيو مواد پڙهڻ وارن ۾ شامل ڪئي وئي آهي
سيشن ذريعي. گھڻيون آڊيو فائلون تمام نئين لاء لاء موجود آهن
ٽيڪنالاجي طور تي پيش ڪيل آهن ۽ ذاتي لاء ڊائونلوڊ ٿي سگهن ٿيون
توھان جي ڪمپيوٽر، ٽيبليٽ يا ايم پيئر پليئر تي استعمال ڪريو. آڊيو مواد گهرجي
روزانو نصوص سان گڏ گڏوگڏ استعمال ڪيو وڃي ۽ مهرباني ڪري پڙهو ته مهرباني ڪري
ھدايتن جو پهريون پھريون. صرف رعايت جو مشورو صرف استعمال لاء آهي
پهرين پوسٽن جي نئين روايتن ۾ تبديل ٿيڻ ۽ ان تي تسلط نه ٿيڻ گهرجي
ڊگھي مدت تائين. جيترو جلدي توھان کي ٽيڪنڪ جي بنيادي ڳالهين سان واقف محسوس ڪيو
ساخت جي بغير آڊيو گائيڊ کانسواء ڪم ڪرڻ جي ڪوشش ڪري ٿو.
اسان اميد ٿا ڪيون ته توهان انهي کي لطف اندوز ڪريو ۽ ان پيداوار کي ڳولهيو. جيڪڏهن توهان وٽ آهيو
مراقلي سوالن ۽ ٽيڪنيڪل سوالون پليجي صاحب کي صرف انهن ڏانهن موڪليو.
csupport@vipassana.com
اهو هڪ ترجيح آهي انهي لاء جو اي ميل پتو انهي کي يقيني بنائي ٿو جيڪا توهان جي پيغام جي پيغام کي يقيني بڻائي ٿي
ڏٺو وڃي ته بروقت طريقي سان ٿي ويندي. توھان کي اهو مددگار ثابت ڪري سگھوٿا “ان
پروسيس … “پهريان اڳئين سوالن جا ڊيٽابيس پڇيو.
اسان جلدي ممڪنن سان جواب ڏيڻ جي ڪوشش ڪنداسين.
مهرباني ڪري نوٽ ڪريو ته اسان برطانيه ۽ ڪنهن به حوالي سان ٻڌل آهيون
وقت ۽ تاريخون گرينويچ ڏانهن اشارو ڪن ٿا. ٽائيم / عالمي وقت.
هي دنيا جي حد تائين اڌ نقطي نقطي تي آهي
وقت جو وقت اهو وقت توهان جي مطابق مناسب وقت تائين رسائي سگهجي ٿو
جڳهه؛ هتي ڪنهن مخصوص وقت تي آن لائن ٿيڻ جي ضرورت ناهي.
جيڪڏهن توهان پنهنجي اي ميل پتي دوران دوران تبديل ڪيو، مهرباني ڪري تازه ڪاري ڪريو
توهان جي پروفائل انهي سائيٽ ويب سائيٽ تي ۽ اسان کي الڳ الڳ ڄاڻ ڏيو
اي ميل. انهي کي يقيني بڻائي سگهون ٿا ته اسان توهان سان ڪنهن به اهم سان رابطو ڪري سگهون ٿا
ڪورسز جي ترقي جي طور تي نوٽيس.
ياد رهي: جيڪڏهن توهان سائيٽ جو دورو ڪريو ٿا جتان توهان سڀ کان وڌيڪ حاصل ڪنداسين
هر ڏينهن. اتي موجود 70 مادي لاء هر مواد ڏيکاري ٿي.
اهو روزانو مواد توهان جي سموري وقت تائين جاري آهي
۽ هڪ مهيني لاء هن سيشن جي مقرر ڪيل ختم ٿيڻ کان پوء. توهان ڪري سگهو ٿا
توهان جي ذاتي استعمال لاء روزانو مواد ڪي پرنٽ يا محفوظ ڪريو.
يقين ڪريو
مٽي سان (احسان)
ڪلائيو
ايڊمنسٽريٽر،
وپاسانا فيلوشيئر.
http://www.vipassana.com
https://course.org/campus/
سيپٽمبر 2018 سينٽر ڪورسنگ 29 سيپٽمبر کان 7 ڊسمبر تائين هلندو.
موجود ڪورسز ڇڏي ڏيو
موجود ڪورس
سيپٽمبر 2018 سينٽرورس ڪورس
ويراسانا فيلوشيوپپ کي طبيعت جي روايت جي علاج لاء 10 هفتو تعارف. اهو هفتي ڇنڇر 29 سيپٽمبر کان جمعه تائين 7 ڊسمبر ڊسمبر 2018 تي هلندو آهي.
استاد: اينڊريوڊ ڪنرنڌويوو
موجود ڪورس
سيپٽمبر 2018 سينٽرورس ڪورس
Theravada جي روايت مان مراقبت جي عمل لاء وپسيانا فيلوشپ جي 10 هفتي تعارف. اهو هفتي ڇنڇر 29 سيپٽمبر کان جمعه تائين 7 ڊسمبر ڊسمبر 2018 تي هلندو آهي.
استاد: اينڊريو ڪروورڌور
پئرس
پيراسا مقصد جو منتقلي وارو مباحثو ڪندڙ ڪميونٽي جو مقصد آهي. اهو اسان جي ابتدائي ڪورس ۽ مواد کان گهڻي گنجائش جي حمايت ڪرڻ کان ٻاهر جاري حمايت مهيا ڪري ٿي. هي سبسڪرپشن پروگرام ۾ سيشن ۾ اسان جي موجوده 10 هفتي ڪورس تائين رسائي پڻ شامل آهي.
شامل ٿيڻ چاهيو اڳ ۾ ئي شرڪت ڪئي وئي؟ هتي پيسا ڪرڻ بابت ڄاڻو.
استاد: اينڊريو ڪروورڌور
Imp. ڇڏ
74), Classical မြန်မာ (ဗမာ) -Classical မြန်မာ (ဗမာ),
2761 မွန်ပြည်နယ် 1 အောက်တိုဘာ 2018 သင်ခန်းစာ (102)
အားလုံးဘာသာတရား၏လူများ၏ဝိညာဉ်ရေးရာဖှံ့ဖွိုးတိုးများအတွက်ထေရဝါဒအစဉ်အလာကနေဝိပဿနာ Fellowship ဘာဝနာနှင့်
10 အပတ်ကငါတို့ဥစ်စာကိုစတင်: Sat 29 Sep 2007 ခုနှစ်
ကောင်းမွန်သောစိတ်ကို Be သလား - ပွားနှင့်အတူတစ်ခုမှာ (AOA) နိုး
အမြဲတမ်း, တည်ငြိမ်သောတိတ်ဆိတ်မှု, အချက်ပေးနှင့်အာရုံစိုက်မှုဖြစ်ခြင်းနှင့်အရာအားလုံးပြောင်းခြင်းသောအားရှင်းလင်းရန်နားလည်မှုနဲ့ဥပေက္ခာသမ္စိတ်ရှိသည် - တစ်နောက်ဆုံးရည်မှန်းချက်အဖြစ်ထာဝရ Bliss ဖြစ်စေသောဝိပဿနာ (ဝိပဿနာ) တရားထိုင်ဖြစ်ပါတယ်။
စနေနေ့ 29 နောက်ပိုင်းတွင်စက်တင်ဘာလများအတွက်သင်တန်း Access ကိုအသေးစိတ်
ဝိပဿနာ Fellowship တှေးတောဆငျခွသင်တန်းအမှတ်စဥ်
သောကြာနေ့မှစက်တင်ဘာလ 29 စနေနေ့, 7th, ဒီဇင်ဘာလ 2018
နောက်ပိုင်းတွင်စနေနေ့များအတွက်အသေးစိတ်
ချစ်ခင်ရပါသော Jagatheesan
ကျွန်တော်တို့ရဲ့ 10 အပတ်ကတရားအားထုတ်သင်တန်း၏စက်တင်ဘာလ 2018 session ကိုမှလှိုက်လှဲစွာကြိုဆိုပါသည်။
အဆိုပါသင်တန်းကိုကျွန်တော်တို့ရဲ့အွန်လိုင်းသင်တန်းကျောင်းပရဝုဏ်ထဲမှာရာအရပ်ကိုကြာနှင့်သင်လုပ်နိုင်သည်
အောက်ပါတည်နေရာမှာစနေနေ့ 29 ခုနှစ်စက်တင်ဘာလမှကြှနျုပျတို့၏ site ကိုဝင်ရောက်ကြည့်ရှု:
https://course.org/campus
သင်ကစက်တင်ဘာလသင်တန်းအတွက်သင်တန်းသားအဖြစ် Pre-မှတ်ပုံတင်ပြီ။
log-in လုပ်ဖို့, ‘’ စက်တင်ဘာ 2018 တှေးတောဆငျခွသင်တန်းအမှတ်စဥ် ‘’ link ကိုသို့မဟုတ်ထို site ပေါ်တွင်ကလစ်နှိပ်ပါ
log-in စာမျက်နှာ၏ထိပ်မှာ။
သင့်ရဲ့အသုံးပြုသူအမည်ဖြစ်ပါသည်:
awakenedone-s18
သင့်ရဲ့စကားဝှက်ကိုဖြစ်ပါသည်:
sP8481026
ဤအမှုကိစ္စ-အထိခိုက်မခံဖြစ်ကြပြီးဖြစ်ရပါမည်ကို ကျေးဇူးပြု. သတိပြုပါ
ဤနေရာတွင်ပေးထားအဖြစ်အတိအကျဝင်ကြ၏။ သငျသညျလိုပါက (ကိုသင်ပြောင်းလဲနိုင်သည်
သငျသညျ logged-in ကိုနေကြသည်တစ်ချိန်ကသင့်ရဲ့ပရိုဖိုင်းကိုတည်းဖြတ်အားဖြင့်သင့်စကားဝှက်ကို။ )
နယူးပစ္စည်းကျွန်တော်တို့ရဲ့ကာလအတွင်းသင်တန်း site ပေါ်တွင်နေ့စဉ်နေ့တိုင်းပုံပေါ်
10 ပတ်ကြာသင်တန်း။ သည့်အခါအသစ်တစ်ခုကိုတစ်ဦးပိုရှည်စာဖတ်များသောအားဖြင့်ရှိပါတယ်
ဘာဝနာ technique ကိုကတခြားအပေါ်အပိုင်းပိုင်းမိတ်ဆက်နှင့်တိုတောင်းနေသည်
စကားစပ်အတွက်အလေ့အကျင့်ကိုနေရာကူညီရန်ရက်။ တစ်ဦးလည်းရှိပါသည်
တစ်ဦးချင်းစီသည်ယနေ့တရားကနေရေးဆွဲစဉျးစားဆငျခွအပိုင်းအစ။
ကျွန်ုပ်တို့၏အဓိကစိုးရိမ်ပူပန်သင်သည်သင်၏အချိန်အများစုကိုမွှုပျနှံနိုင်ကြသည်ဖြစ်ပါသည်
တကယ်တရားအားထုတ်လေ့ကျင့်ရန်။ ကျနော်တို့၏အဆုံးအားဖြင့်မျှော်လင့်
သင်တန်းသင်တစ်ဦးတည်ဆောက်ရန်လိုအပ်သောသော tools တွေရပါလိမ့်မယ်
ရေရှည်တည်တံ့ခိုင်မြဲသည့်အလေ့အကျင့်များနှင့်ဒီဝပြောသောစည်းစိမ်ဖြစ်သည်ကိုသတိထားပါ
အသကျရှငျအစဉ်အလာ။
ကျွန်တော်အလုပ်လုပ်အဖြစ်အဆိုပါသင်တန်းအသံပစ္စည်းဟာဖတ်သို့ထည့်သွင်းတာဖြစ်ပါတယ်
အဆိုပါအစည်းအဝေးများမှတဆင့်။ လွှအသံဖိုင်တွေကိုအများဆုံးအသစ်အများအတွက်ရရှိနိုင်ပါ
သူတို့မိတ်ဆက်ကြသည်နှင့်ပုဂ္ဂိုလ်ရေးအဘို့ကိုဒေါင်းလုဒ်နိုင်ပါတယ်အဖြစ်နည်းစနစ်
သင့်ရဲ့ကွန်ပျူတာကို, တက်ဘလက်သို့မဟုတ် mp3, ကစားသမားအပေါ်ကိုသုံးပါ။ အသံပစ္စည်းသင့်
နေ့စဉ်ကျမ်းနှင့် တွဲဖက်. အသုံးပြု - ဖတ်ရန်သေချာစေပါကျေးဇူးပြုပြီး
နည်းဥပဒေပထမဦးဆုံး texts ။ ပဲ့ထိန်းဆင်ခြင်မှသာအသုံးပြုရန်ရည်ရွယ်နေကြပါတယ်
သစ်တစ်ခုအလေ့အကျင့်၏ပထမဦးဆုံးအနည်းငယ် sittings နှင့်ထဲမှာအပေါ်သို့မှီခိုမဖြစ်သင့်
ရေရှည်။ အဖြစ်မကြာမီသင်တစ်ဦး technique ကိုရဲ့အခြေခံနှင့်ရင်းနှီးကျွမ်းဝင်ခံစားရအဖြစ်
ဖွဲ့စည်းပုံအသံလမ်းညွှန်မပါဘဲလုပ်ကိုင်ဖို့ကြိုးစားကြည့်ပါ။
ငါတို့သည်သင်တို့သင်တန်းပျော်မွေ့ကြောင့်အကျိုးဖြစ်ထွန်းရှာတွေ့မယ်လို့မျှော်လင့်ပါတယ်။ သင်သည်မည်သည့်ရှိပါက
ဘာဝနာမေးခွန်းများကိုသို့မဟုတ်နည်းပညာပိုင်းဆိုင်ရာမေးမြန်းချက်သာသူတို့ကိုပေးပို့နိုင်ပါသည်:
csupport@vipassana.com
ဒါဟာသင့်ရဲ့မက်ဆေ့ခ်ျကိုသေချာကြောင်းသင်တန်းများအတွက်ဦးစားပေး e-mail လိပ်စာဖြစ်ပါသည်
အချိန်မီလမ်းတွင်တွေ့မြင်ပါလိမ့်မည်။ သင်ကအထောက်အကူဖြစ်စေမှာ “များတွင်စစ်ဆေးတွေ့ပါစေခြင်းငှါ
အလေ့အကျင့် … “၏ဒေတာဘေ့စသည်ယခင်ကပထမဦးဆုံးမေးခွန်းများကိုမေး၏။
ကျနော်တို့တတ်နိုင်သလောက်မြန်မြန်မေးမြန်းချက်တုံ့ပြန်ရန်ကြိုးစားပါလိမ့်မယ်။
ကျနော်တို့ဗြိတိန်နိုင်ငံနှင့်မဆိုရည်ညွှန်းအခြေစိုက်ကြသည်ကိုသတိပြုပါ
ကြိမ်နှင့်ရက်စွဲများမှဂရင်းနစ်အတောအတွင်း / Universal အချိန်ကိုရည်ညွှန်း။
ဤသည်ကမ္ဘာ့ဖလား၏အကွာအဝေးအတွင်းအတိအကျဝက်လမ်းအမှတ်မှာ
အချိန်ဇုန်များ။ အဆိုပါသင်တန်းသည်သင်၏ကိုက်ညီဖို့အချိန်များတွင်ဝင်ရောက်နိုင်ပါတယ်
တည်နေရာ; တိကျတဲ့အချိန်မှာအွန်လိုင်းဖြစ်မယ့်လိုအပ်ချက်ရှိပါတယ်ဘယ်တော့မှဖြစ်ပါတယ်။
သင်သည်သင်၏ e-mail လိပ်စာသင်တန်းကာလအတွင်းပြောင်းလဲစေခဲ့လျှင်, မွမ်းမံပါ
သင်တန်းက်ဘ်ဆိုက်ပေါ်တွင်သင်၏ပရိုဖိုင်းနဲ့ကိုသီးခြားစီသိစေ
e-mail, ။ ဒါကကျနော်တို့မဆိုအရေးကြီးသောအားဖြင့်သင်တို့ကိုဆက်သွယ်နိုင်မသေချာပါလိမ့်မယ်
သတိပေးချက်များသင်တန်းဖြစ်စဉ်များကြောင့်ဖြစ်သည်။
ကိုသတိရပါ: သင်ဆိုက်သွားရောက်ကြည့်ရှုလျှင်သင်သင်တန်းကနေအများဆုံးရလိမ့်မယ်
နေ့ရက်တိုင်း။ 70 ရက်အတွင်းအသီးအသီးအဘို့ဖော်ပြပေးအသစ်သောပစ္စည်းရှိပါသည်။
နေ့စဉ်ပစ္စည်းသင်တန်းတစ်လျှောက်လုံးကိုသင်ရရှိနိုင်ဖြစ်နေဆဲ
နှင့်ဤသင်ခန်းစာကိုလေ့လာဆွေးနွေးမယ့်စီစဉ်ထားဇာတ်သိမ်းအပြီးတစ်လဖြစ်သည်။ သင်လုပ်နိုင်သည်
သင်၏ပုဂ္ဂိုလ်ရေးအသုံးပြုမှုများအတွက်နေ့စဉ်ပစ္စည်းမဆိုပုံနှိပ်သို့မဟုတ် save လုပ်ပါ။
သင်တန်းပျော်ရွှင်ခံစားပါ!
(ကရုဏာ) မေတ္တာတရားနှင့်အတူ,
Clive
အုပ်ချုပ်ရေးမှူး,
ဝိပဿနာ Fellowship, Ltd.
http://www.vipassana.com
https://course.org/campus/
စက်တင်ဘာ 2018 တှေးတောဆငျခွသင်တန်းအမှတ်စဥ် 29 ခုနှစ်စက်တင်ဘာလကနေ 7th ဒီဇင်ဘာလဆက်သွယ်ပေးထားသည်။
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ရရှိနိုင်သင်တန်းများ
စက်တင်ဘာလ 2018 တှေးတောဆငျခွသင်တန်းအမှတ်စဥ်
အဆိုပါထေရဝါဒအစဉ်အလာကနေဘာဝနာအလေ့အကျင့်မှဝိပဿနာ Fellowshuuip ရဲ့ 10 အပတ်ကမိတ်ဆက်စကား။ အဆိုပါသင်တန်းကိုစနေနေ့ 29 ခုနှစ်စက်တင်ဘာလကနေသောကြာနေ့ 7th ဒီဇင်ဘာလ 2018 ကိုဆက်သွယ်ပေးထားသည်။
အရှင်ဘုရား: အင်ဒရူး Quernmoreoioo
ရရှိနိုင်သင်တန်းများ
စက်တင်ဘာလ 2018 တှေးတောဆငျခွသင်တန်းအမှတ်စဥ်
အဆိုပါထေရဝါဒအစဉ်အလာကနေဘာဝနာအလေ့အကျင့်မှဝိပဿနာ Fellowship ရဲ့ 10 အပတ်ကမိတ်ဆက်စကား။ အဆိုပါသင်တန်းကိုစနေနေ့ 29 ခုနှစ်စက်တင်ဘာလကနေသောကြာနေ့ 7th ဒီဇင်ဘာလ 2018 ကိုဆက်သွယ်ပေးထားသည်။
အရှင်ဘုရား: အင်ဒရူး Quernmore
Parisā
Parisa ဘာဝနာ၏ကွဲပြားသောအသိုင်းအဝုိင်းဖြစ်ရည်ရွယ်သည်။ ဒါဟာနက်ရှိုင်းအလေ့အကျင့်ကိုထောကျပံ့ရနျကြှနျုပျတို့၏ကနဦးသင်တန်းနှင့်ပစ္စည်းထက် ကျော်လွန်. ဆက်လက်ထောက်ခံမှုပေးသည်။ ဤစာရင်းပေးသွင်းခြင်းအစီအစဉ်ကိုလည်းအခါ, session တစ်ခုအတွက်ကျွန်တော်တို့ရဲ့လက်ရှိ 10 ပတ်ကြာသင်တန်းမှဝင်ရောက်ခွင့်ပါဝင်သည်။
join လိုပါသလား? ယခုပင်လျှင်မယ့်သင်တန်းပါဝင်ခဲ့? ဤနေရာတွင် Parisa အကြောင်းကိုလေ့လာပါ။
အရှင်ဘုရား: အင်ဒရူး Quernmore
နှငျးလြှော
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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
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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,
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27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
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31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
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34) Classical French- Français classique,
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38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
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42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
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) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
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72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Кnласични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu
comments (0)
09/29/18
2760 Sun 30 Sep 2018 LESSON (101) 2759 & Sat 29 Sep 2018
K (100) Vipassanā Fellowship
meditation from the Theravāda tradition for the spiritual development of people of all faiths and
10 week ourses begin:Sat 29 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
Always be Calm, Quiet, Alert and Attentive and have an Equanimity Mind with a Clear Understanding that Everything is Changing - that is Vipassana (Insight) Meditation that brings Eternal Bliss as a Final Goal.
As we begin our journey together
Dear Jagatheesan
Welcome to the September 2018 session and the first day of our meditation
course. It is good to have you with us and I hope you will enjoy the experience.
There’s new material every day on the course site so it is best if you can visit
each day. The most important thing is to begin a daily practice and I hope
that the daily material will provide clear guidance and some encouragement as
we work together through these 10 weeks. You can contact me by e-mail at any
time if there are issues that arise from your sittings or if you have questions
about the practices. There’s also a searchable database called “In Practice” that
has questions and replies from some earlier courses. The most frequent basic
questions are probably already featured there.
My advice for the course is to work steadily but gently. Don’t feel that everything
has to be mastered immediately; much of this is the foundation for a lifetime of
developing practice rather than a quick fix. It is hoped that the course will stretch
everyone a little whether you are new to meditation or a seasoned veteran. We
work in different ways, over the weeks, and some methods will come easier to
some people than others. You may well be surprised by the approaches that suit
you best. Try to work in an open-minded and inquisitive way - and just see what
happens. This is a process of exploration rather than a submission to particular
dogmas. We do provide enough of the doctrinal context to help you begin to see
how the various elements form part of a consistent path but there is certainly no
need to swap one cherished belief for another. Gentle but regular engagement
with your meditation practice will produce positive results and useful challenges,
over time. It is the practice that matters.
We sent the access details for the course by e-mail, earlier, and I hope they
arrived. If you don’t seem to have received them please check your spam folder
(particularly if you use one of the web mail services) and contact us if you need it
to be re-sent. We can send it to an alternative address if you prefer.
I hope the course will be of great benefit to you. I look forward to getting to know
you in the coming weeks.
(Please note that all course support requests must be sent to csupport@vipassana.com
rather than any of our other addresses. This is a priority address that ensures your
message will be seen in a timely way.)
With metta,
Andrew
2760 Sun 30 Sep 2018 LESSON (101) 2759 Sat 29 Sep 2018 IIiii (100) Vipassanā Fellowship
meditation from the Theravāda tradition for the spiritual development of people of all faiths and
10 week ourses begin:Sat 29 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
in 01) Classical Magahi Magadhi,
02) Classical language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05n ) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillicc
Bhavissanti bhikkhū Jin·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
As we begin our journey together
Dear Jagatheesan
Welcome to the September 2018 session and the first day of our meditation
course. It is good to have you with us and I hope you will enjoy the experience.
There’s new material every day on the course site so it is best if you can visit
each day. The most important thing is to begin a daily practice and I hope
that the daily material will provide clear guidance and some encouragement as
we work together through these 10 weeks. You can contact me by e-mail at any
time if there are issues that arise from your sittings or if you have questions
about the practices. There’s also a searchable database called “In Practice” that
has questions and replies from some earlier courses. The most frequent basic
questions are probably already featured there.
My advice for the course is to work steadily but gently. Don’t feel that everything
has to be mastered immediately; much of this is the foundation for a lifetime of
developing practice rather than a quick fix. It is hoped that the course will stretch
everyone a little whether you are new to meditation or a seasoned veteran. We
work in different ways, over the weeks, and some methods will come easier to
some people than others. You may well be surprised by the approaches that suit
you best. Try to work in an open-minded and inquisitive way - and just see what
happens. This is a process of exploration rather than a submission to particular
dogmas. We do provide enough of the doctrinal context to help you begin to see
how the various elements form part of a consistent path but there is certainly no
need to swap one cherished belief for another. Gentle but regular engagement
with your meditation practice will produce positive results and useful challenges,
over time. It is the practice that matters.
We sent the access details for the course by e-mail, earlier, and I hope they
arrived. If you don’t seem to have received them please check your spam folder
(particularly if you use one of the web mail services) and contact us if you need it
to be re-sent. We can send it to an alternative address if you prefer.
I hope the course will be of great benefit to you. I look forward to getting to know
you in the coming weeks.
(Please note that all course support requests must be sent to csupport@vipassana.com
rather than any of our other addresses. This is a priority address that ensures your
message will be seen in a timely way.)
With metta,
Andrew
https://youtu.be/2cYoQQDOOgU
https://youtu.be/lc-8uHtEzo8
https://youtu.be/wbDNlTXatp4
https://youtu.be/oEDoJ1AuH3o
https://youtu.be/Nqk12ckg5SA
https://youtu.be/IOuoWvIDX4o
2760 Sun 30 Sep 2018 LESSON (101) 2759 & Sat 29 Sep 2018
K (100) Vipassanā Fellowship
meditation from the Theravāda tradition for the spiritual development of people of all faiths and
10 week ourses begin:Sat 29 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
Always be Calm, Quiet, Alert and Attentive and have an Equanimity Mind with a Clear Understanding that Everything is Changing - that is Vipassana (Insight) Meditation that brings Eternal Bliss as a Final Goal.
As we begin our journey together
Dear Jagatheesan
Welcome to the September 2018 session and the first day of our meditation
course. It is good to have you with us and I hope you will enjoy the experience.
There’s new material every day on the course site so it is best if you can visit
each day. The most important thing is to begin a daily practice and I hope
that the daily material will provide clear guidance and some encouragement as
we work together through these 10 weeks. You can contact me by e-mail at any
time if there are issues that arise from your sittings or if you have questions
about the practices. There’s also a searchable database called “In Practice” that
has questions and replies from some earlier courses. The most frequent basic
questions are probably already featured there.
My advice for the course is to work steadily but gently. Don’t feel that everything
has to be mastered immediately; much of this is the foundation for a lifetime of
developing practice rather than a quick fix. It is hoped that the course will stretch
everyone a little whether you are new to meditation or a seasoned veteran. We
work in different ways, over the weeks, and some methods will come easier to
some people than others. You may well be surprised by the approaches that suit
you best. Try to work in an open-minded and inquisitive way - and just see what
happens. This is a process of exploration rather than a submission to particular
dogmas. We do provide enough of the doctrinal context to help you begin to see
how the various elements form part of a consistent path but there is certainly no
need to swap one cherished belief for another. Gentle but regular engagement
with your meditation practice will produce positive results and useful challenges,
over time. It is the practice that matters.
We sent the access details for the course by e-mail, earlier, and I hope they
arrived. If you don’t seem to have received them please check your spam folder
(particularly if you use one of the web mail services) and contact us if you need it
to be re-sent. We can send it to an alternative address if you prefer.
I hope the course will be of great benefit to you. I look forward to getting to know
you in the coming weeks.
(Please note that all course support requests must be sent to csupport@vipassana.com
rather than any of our other addresses. This is a priority address that ensures your
message will be seen in a timely way.)
With metta,
Andrew
https://youtu.be/ixu4Kd5R1DI
2760 Sun 30 Sep 2018 LESSON (101) 2759 & Sat 29 Sep 2018
K (100) Vipassanā Fellowship
meditation from the Theravāda tradition for the spiritual development of people of all faiths and
10 week ourses begin:Sat 29 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
Always be Calm, Quiet, Alert and Attentive and have an Equanimity Mind with a Clear Understanding that Everything is Changing - that is Vipassana (Insight) Meditation that brings Eternal Bliss as a Final Goal.
As we begin our journey together
Dear Jagatheesan
Welcome to the September 2018 session and the first day of our meditation
course. It is good to have you with us and I hope you will enjoy the experience.
There’s new material every day on the course site so it is best if you can visit
each day. The most important thing is to begin a daily practice and I hope
that the daily material will provide clear guidance and some encouragement as
we work together through these 10 weeks. You can contact me by e-mail at any
time if there are issues that arise from your sittings or if you have questions
about the practices. There’s also a searchable database called “In Practice” that
has questions and replies from some earlier courses. The most frequent basic
questions are probably already featured there.
My advice for the course is to work steadily but gently. Don’t feel that everything
has to be mastered immediately; much of this is the foundation for a lifetime of
developing practice rather than a quick fix. It is hoped that the course will stretch
everyone a little whether you are new to meditation or a seasoned veteran. We
work in different ways, over the weeks, and some methods will come easier to
some people than others. You may well be surprised by the approaches that suit
you best. Try to work in an open-minded and inquisitive way - and just see what
happens. This is a process of exploration rather than a submission to particular
dogmas. We do provide enough of the doctrinal context to help you begin to see
how the various elements form part of a consistent path but there is certainly no
need to swap one cherished belief for another. Gentle but regular engagement
with your meditation practice will produce positive results and useful challenges,
over time. It is the practice that matters.
We sent the access details for the course by e-mail, earlier, and I hope they
arrived. If you don’t seem to have received them please check your spam folder
(particularly if you use one of the web mail services) and contact us if you need it
to be re-sent. We can send it to an alternative address if you prefer.
I hope the course will be of great benefit to you. I look forward to getting to know
you in the coming weeks.
(Please note that all course support requests must be sent to csupport@vipassana.com
rather than any of our other addresses. This is a priority address that ensures your
message will be seen in a timely way.)
With metta,
Andrew
https://youtu.be/6qEdNBrwjhg
Guide to tipitaka
https://youtu.be/l2SuwcljXrc
Guide to tipitaka
https://youtu.be/LIK3h-UMwaw
Guide to tipitaka
https://youtu.be/6FVOZdLW3JI
Guide to tipitaka
https://youtu.be/UoJgtXHmWTQ
Guide to tipitaka- Comprehensive manual of Abhidhamma
https://youtu.be/J9oUWhF-j8o
Guide to tipitaka- Comprehensive manual of Abhidhamma
https://youtu.be/kSL1N5caXZM
Guide to tipitaka- Comprehensive manual of Abhidhamma. 1/24
https://youtu.be/6l6jihH1ZQQ
Guide to tipitaka- Comprehensive manual of Abhidhamma. 2/15
https://youtu.be/DRfFYQZSzH0
Guide to tipitaka- Comprehensive manual of Abhidhamma. 3/15
https://youtu.be/Z-eTg7afDgA
Guide to tipitaka- Comprehensive manual of Abhidhamma. 4/15
https://youtu.be/xbQrh1sMzlc
Guide to tipitaka- Comprehensive manual of Abhidhamma 5/15
https://youtu.be/8RtMqI3v–4
Guide to tipitaka- Comprehensive manual of Abhidhamma. 6/15
https://youtu.be/e78q5XzLs54
Guide to tipitaka- Comprehensive manual of Abhidhamma. 7/15
https://youtu.be/gtofnkSa548
Guide to tipitaka- Comprehensive manual of Abhidhamma. 8/15
https://youtu.be/PTjmfSfgWJ4
Guide to tipitaka- Comprehensive manual of Abhidhamma 9/15
https://youtu.be/ep0jj1gKABU
https://youtu.be/Tf_08DDRIw0
Abhidhamma lecture English 2018 https://youtu.be/PTjmfSfgWJ4
Guide to tipitaka- Comprehensive manual of Abhidhamma 9/15
10/15
https://youtu.be/cTUVwbVrU_E
https://youtu.be/Tf_08DDRIw0
Abhidhamma lecture English 2018 https://youtu.be/PTjmfSfgWJ4
Guide to tipitaka- Comprehensive manual of Abhidhamma 9/15
11/15
https://youtu.be/3vHgUutp4YQ
https://youtu.be/Tf_08DDRIw0
Abhidhamma lecture English 2018 https://youtu.be/PTjmfSfgWJ4
Guide to tipitaka- Comprehensive manual of Abhidhamma 9/15
12/15
https://youtu.be/Jxl6s1kFd6U
https://youtu.be/Tf_08DDRIw0
Abhidhamma lecture English 2018 https://youtu.be/PTjmfSfgWJ4
Guide to tipitaka- Comprehensive manual of Abhidhamma 9/15
13/15
https://youtu.be/2vIZ-KYkLh
https://youtu.be/Tf_08DDRIw0
Abhidhamma lecture English 2018 https://youtu.be/PTjmfSfgWJ4
Guide to tipitaka- Comprehensive manual of Abhidhamma 9/15
14/15
https://youtu.be/Dpyr71vB464
https://youtu.be/Tf_08DDRIw0
Abhidhamma lecture English 2018 https://youtu.be/PTjmfSfgWJ4
Guide to tipitaka- Comprehensive manual of Abhidhamma 9/15
15/15
https://youtu.be/GFuVmcXTikw
https://youtu.be/Tf_08DDRIw0
Abhidhamma lecture English 2018 https://youtu.be/PTjmfSfgWJ4
Guide to tipitaka- Comprehensive manual of Abhidhamma 9/15
1/26
09/28/18
2759 Sat 29 Sep 2018 LESSON (100) Vipassanā Fellowship
Mindfulness meditation from the Theravāda tradition for the spiritual development of people of all faiths and none.
10 week courses begin:Sat 29 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05n ) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū Jin·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
Course Access Details for Saturday 29th September onwards
Vipassana Fellowship Meditation Course
Saturday, 29th September to Friday, 7th December 2018
Details for Saturday onwards
Dear Jagatheesan
Welcome to the September 2018 session of our 10 week meditation course.
The course takes place in our online Course Campus and you can
access our site from Saturday 29th September at the following location:
https://course.org/campus
You have been pre-registered as a participant in the September course.
To log-in, click on the ‘September 2018 Meditation Course’ link or the site
log-in at the top of the page.
Your username is:
awakenedone-s18
Your password is:
sP8481026
Please note that these are case-sensitive and must be
entered exactly as given here. (If you wish, you can change
your password by editing your profile once you are logged-in.)
New material appears on the course site every day during our
10 week course. There is usually a longer reading when a new
meditation technique is introduced and shorter pieces on other
days to help place the practices in context. There is also a
contemplative piece drawn from the Dhammapada each day.
Our main concern is that you are able to devote most of your time
to actually practising meditation. We hope that by the end of the
course you will have the tools that are necessary to build a
sustainable practice and be aware of the plentiful riches of this
living tradition.
The course audio material is incorporated into the readings as we work
through the sessions. Streaming audio files are available for most new
techniques as they are introduced and can be downloaded for personal
use on your computer, tablet or mp3 player. The audio material should
be used in conjunction with the daily texts - and please be sure to read
the instruction texts first. Guided meditations are intended only for use
in the first few sittings of a new practice and should not be relied upon in
the long-term. As soon as you feel familiar with a technique’s basic
structure try to work without the audio guide.
We hope you enjoy the course and find it productive. If you have any
meditation questions or technical queries please send them only to:
csupport@vipassana.com
This is a priority e-mail address for the course that ensures your message
will be seen in a timely way. You may find it helpful to check the “In
Practice…” database of previously asked questions first.
We will try to respond to queries as quickly as possible.
Please note that we are based in the UK and any references
to times and dates refer to Greenwich Mean Time/Universal Time.
This is exactly at the half-way point in the range of World
time zones. The course can be accessed at times to suit your
location; there is never a need to be online at a specific time.
If you change your e-mail address during the course, please update
your profile on the course website and let us know separately by
e-mail. This will ensure that we can contact you with any important
notices as the course progresses.
Remember: You will get most from the course if you visit the site
each day. There is new material displayed for each of the 70 days.
The daily material remains available to you throughout the course
and for one month after this session’s scheduled ending. You can
print or save any of the daily material for your personal use.
Enjoy the course!
With metta (loving-kindness),
Clive
Administrator,
Vipassana Fellowship Ltd.
http://www.vipassana.com
https://course.org/campus/
The September 2018 Meditation Course runs from 29th September to 7th December.
Skip available courses
Available courses
September 2018 Meditation Course
Vipassanā Fellowshuuip’s 10 week introduction to meditation practices from the Theravāda tradition. The course runs from Saturday 29th September to Friday 7th December 2018.
Teacher: Andrew Quernmoreoioo
Available courses
September 2018 Meditation Course
Vipassanā Fellowship’s 10 week introduction to meditation practices from the Theravāda tradition. The course runs from Saturday 29th September to Friday 7th December 2018.
Teacher: Andrew Quernmore
Parisā
Parisa aims to be a dispersed community of meditators. It provides continued support beyond our initial course and material to support a deepening practice. This subscription programme also includes access to our current 10 week course when in session.
Want to join? Already participated in a course? Learn about Parisa here.
Teacher: Andrew Quernmore
Skip Important Note for Parisa Members
Important Note for Parisa Members
You need to reset your password on this new site. We have recently moved servers. Your old Parisa password could not be transferred to this new location. You can reset this easily from the following link:
Reset my Password
A reset message will be sent to the e-mail address that we have on file for you. If you have any difficulties, or have changed your registered e-mail address, please contact the administrator at the usual address or using this form.
Vipassanā Fellowship
Mindfulness meditation from the Theravāda tradition for the spiritual development of people of all faiths and none.
10 week courses begin:
29 September 2018
12 January 2019
23 March 2019
1 June 2019
Full details at:
2760 Sun 30 Sep 2018 LESSON (101) Sun 30 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
in 01) Classical Magahi Magadhi,
02) Classical language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05n ) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū Jin·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
As we begin our journey together
Dear Jagatheesan
Welcome to the September 2018 session and the first day of our meditation
course. It is good to have you with us and I hope you will enjoy the experience.
There’s new material every day on the course site so it is best if you can visit
each day. The most important thing is to begin a daily practice and I hope
that the daily material will provide clear guidance and some encouragement as
we work together through these 10 weeks. You can contact me by e-mail at any
time if there are issues that arise from your sittings or if you have questions
about the practices. There’s also a searchable database called “In Practice” that
has questions and replies from some earlier courses. The most frequent basic
questions are probably already featured there.
My advice for the course is to work steadily but gently. Don’t feel that everything
has to be mastered immediately; much of this is the foundation for a lifetime of
developing practice rather than a quick fix. It is hoped that the course will stretch
everyone a little whether you are new to meditation or a seasoned veteran. We
work in different ways, over the weeks, and some methods will come easier to
some people than others. You may well be surprised by the approaches that suit
you best. Try to work in an open-minded and inquisitive way - and just see what
happens. This is a process of exploration rather than a submission to particular
dogmas. We do provide enough of the doctrinal context to help you begin to see
how the various elements form part of a consistent path but there is certainly no
need to swap one cherished belief for another. Gentle but regular engagement
with your meditation practice will produce positive results and useful challenges,
over time. It is the practice that matters.
We sent the access details for the course by e-mail, earlier, and I hope they
arrived. If you don’t seem to have received them please check your spam folder
(particularly if you use one of the web mail services) and contact us if you need it
to be re-sent. We can send it to an alternative address if you prefer.
I hope the course will be of great benefit to you. I look forward to getting to know
you in the coming weeks.
(Please note that all course support requests must be sent to csupport@vipassana.com
rather than any of our other addresses. This is a priority address that ensures your
message will be seen in a timely way.)
With metta,
Andrew
09/27/18
2758 Fri 28 Sep 2018 LESSON (99) Fri 28 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05n ) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū Jin·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
https://en.m.wikipedia.org/wiki/Buddhist_view_of_marriage
GIHI VINAYA
Pancahi Kho gahapatiputta thanehi samikena pacchima disa bhariya paccupatthatabba - sammsnanaya anavamanansya anaticariyaya issariyavossaggena alankaranuppadanena.
“ Young householder, in these five ways should a wife be regarded as the west by a husband: by being courteous; by not despising; by being loyal; by giving authority; by providing her with adornments, in these five ways should the wife be regarded as the west by the husband.”
“ Imehi kho, gahapatiputta panccahi thanehi samikena pacchima disa bhariya paccupatthita panccahi thanehi samikam anukampati. Susamvihitakmmanata ca, anaticarani ca, sambhatanca anurrakkhati, dakkha ca hoti analasa sabbakiccesu. Imehi kho, gahapatiputta panccahi thanehi samikena pacchima disa bhariya paccupatthita. Imehi panccahi thanehi samikam anukampati. Evamassa esa paccima disa paticchanna hoti Khema appatibhaya.”
“ when a wife is regarded in these five ways as west by the husband, she shows her affection in five ways to the husband: by attending to all her work in a well organised manner; by being hospitable to people around; by being loyal; by protecting whatever he brings; by being energetic and not lazy in fulfilling her tasks. When the wife is regarded in these five ways as the west by the husband, she shows her affection in the above five ways. Thus the west is covered, safeguarded and made safe.
Buddhist view of marriage
The Buddhist view of marriage considers marriage a secular affair[1] and as such, it is not considered a sacrament.[2] Buddhists are expected to follow the civil laws regarding marriage laid out by their respective governments.[2]
While the ceremony itself is civil, many Buddhists obtain the blessing from monks at the local temple after the marriage is completed.[1]
History Edit
Gautama Buddha never spoke against marriage[3] but instead pointed out some of the difficulties of marriage.[3] He is quoted in the Parabhava Sutta as saying
Not to be contented with one’s own wife, and to be seen with harlots and the wives of others — this is a cause of one’s downfall.
Being past one’s youth, to take a young wife and to be unable to sleep for jealousy of her — this is a cause of one’s downfall.[4]
Views Edit
The Pali Canon - the scriptures of the modern Theravada School - acknowledges homosexuality at some length in the Vinaya, or monastic code, which bars both male and female monastics (”Bhikkhus”) from both heterosexual and homosexual activities. Although this clear and quite detailed acknowledgement of homosexuality exists in the monastic discipline (Vinaya), there is not one instance in which homosexuality is condemned or spoken of as evil or unskillful (Pali, “akusala”) in the voluminous recension of discourses and teachings given by the Buddha and his disciples (the Suttas). All schools, including the Dalai Lama’s Tibetan Buddhism, consider compassion, love and kindness at the centre of Buddhist practice and therefore love of all kind is seen as accepted.
The Dalai Lama has spoken of the merits of (heterosexual) marriage:
Too many people in the West have given up on marriage. They don’t understand that it is about developing a mutual admiration of someone, a deep respect and trust and awareness of another human’s needs…The new easy-come, easy-go relationships give us more freedom — but less contentment.[5]
While Buddhism neither encourages nor discourages marriage, it does offer some guidelines for it.[6][7] While Buddhist practice varies considerably among its various schools, marriage is one of the few concepts specifically mentioned in the context of Śīla (Buddhist behavior discipline).
The fundamental code of Buddhist ethics, the Pancasila (or five precepts), contains an admonishment of sexual misconduct, though what constitutes such misconduct from a Buddhist perspective varies widely depending on the local culture.
The Digha Nikaya 31 (Sigalovada Sutta) describes the respect that one is expected to give to one’s spouse.[8]
Divorce Edit
Since marriage is secular,[1] Buddhism has no restrictions on divorce.[9] Ven. K. Sri Dhammananda has said “if a husband and wife really cannot live together, instead of leading a miserable life and harboring more jealousy, anger and hatred, they should have the liberty to separate and live peacefully.”[10]
Under Section 497 of the Indian Penal Code (IPC) Adultery was an offence and a convict could be sentenced to five-year-jail term. Section defined adultery as an offence committed by a man against a married man if the former engaged in sexual intercourse with the latter’s wife.
Section 497 reads: “Whoever has sexual intercourse with a person who is and whom he knows or has reason to believe to be the wife of another man, without the consent or connivance of that man, such sexual intercourse not amounting to the offence of rape, is guilty of the offence of adultery.”
Section 497 used to be read with CrPC Section 198(2) in the matters of prosecution for offences against marriage. The combined reading of the adultery laws allowed the aggrieved husband of the married woman in adulterous relationship to file a complaint. But same right was not available to an aggrieved wife if her husband wsa found to be in an adulterous relationship.
Diluting adultery law will be detrimental to marriages: Centre to SC
The argument was made to reject the contention that the adultery law was discriminatory against men. However, despite declaring women as “victim only” in the occurrence of the crime of adultery, the court did not allow them to file a complaint.
The next important judgment regarding adultery law under Section 497 came in Sowmithri Vishnu versus Union of India case of 1985. The Centre has cited this judgment in its 2018-affidavit to back Section 497 of the IPC.
In Sowmithri Vishnu case, the Supreme Court held that women need not be included as an aggrieved party in the name of making the law even handed. It also explained as to why women should not be involved in prosecution in the cases of adultery.
The Supreme Court held that men were not allowed to prosecute their wives for the offence of adultery in order to protect the sanctity of marriage. For the same reason, women could not be allowed to prosecute their husbands. The judgment retained the offence of adultery as a crime committed by a man against another man.
Does adultery law breach the right to equality?
The Supreme Court also rejected the argument that unmarried women should be brought under the purview of the adultery law.
The argument was that if an unmarried man establishes adulterous relationship with a married woman, he is liable for punishment, but if an unmarried woman engages in a sexual intercourse with a married man, she would not be held culpable for the offence of adultery, even though both disturb the sanctity of marriage.
The Supreme Court held that bringing such an unmarried woman in the ambit of adultery law under Section 497 would mean a crusade by a woman against another woman. The ambiguity related to adultery law remained unresolved.
https://goo.gl/images/NFRwxx
Down: Servants
Duty of the householder to servants:
Assigning the servants to work according to their ability.
Paying the servants properly and adequately fitting to their labor.
Treating the servants with medicine and other necessities when they are ill.
Sharing special treats with the servants as and when he receives them.
Giving enough rest and a number of reasonable holidays to the servants.
Reciprocal acts of the servants :
Rising up before the master.
Retiring after the master.
Taking only what is given and not cheating.
Working hard.
Praising the master and spread his good among the people.
To avoid domestic violence and lead a peaceful life one should follow the path of Buddha’s teachings. It is the greed and desire which bring all the problems into this world. The ignorance of this reality, according to Buddha, cause all the tribulations in a human’s life.
Meditation brings peace to mind and teach tolerance. The Buddhist culture basically teaches a person to feel guilty and be fearful of the outcome of such a deed.
Buddhists, believe in the theory of action and reaction. It is one’s actions which bring the result of their existence. It could be peaceful and harmonious or messy and disastrous.
http://www.bps.lk/olib/wh/wh217_Webb_Analysis-of-the-Pali-Canon.html
ABBREVIATIONS PALI PRONUNCIATION DOWNLOAD FONTS
An Analysis of the Pāli Canon
Edited by
Russell Webb
Buddhist Publication Society
Kandy •Sri Lanka
The Wheel Publication No. 217/218/219/220
First BPS edition 1975
Second BPS edition 1991
Third BPS edition 2008
Copyright © 1991 by Russell Webb
ISBN 955–24–0048–1
BPS Online Edition © (2008)
Digital Transcription Source: BPS Transcription Project
For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such.
Contents
Preface
I. Textual Analysis
A. Vinaya Piṭaka—the Collection of Disciplinary Rules
1. Sutta Vibhaṅga
2. Khandhaka, subdivided into Mahāvagga and Cūḷavagga
3. Parivāra
B. Sutta Piṭaka— the Collection of the Buddha’s Discourses
1. Dīgha Nikāya
2. Majjhima Nikāya
3. Saṃyutta Nikāya
4. Aṅguttara Nikāya
5. Khuddaka Nikāya
C. Abhidhamma Piṭaka— the Collection of PhilosopHical Treatises
II. Index to the Canon
III. Bibliography
1. Translated Texts
A. Vinaya Piṭaka
B. Sutta Piṭaka
C. Abhidhamma Piṭaka
2. Anthologies
3. Devotional Manuals (Romanised Pali texts and translations)
4. Post-Canonical and Commentarial Literature
A. The Commentaries (in English translation)
B. Pali Exegeses (in English translation)
C. Non-Indian Pali Literature
5. Studies from Pali Sources
A. General Studies
B. Vinaya Studies
C. Sutta Studies
D. Abhidhamma Studies
6. Journals
7. Pali Grammars and Dictionaries
Appendix: Some On-line Refences
Preface
An Analysis of the Pali Canon was originally the work of A.C. March, the founder-editor of Buddhism in England (from 1943, The Middle Way), the quarterly journal of The Buddhist Lodge (now The Buddhist Society, London). It appeared in the issues for Volume 3 and was later off-printed as a pamphlet. Finally, after extensive revision by I.B. Horner (the late President of the Pali Text Society) and Jack Austin, it appeared as an integral part of A Buddhist Student’s Manual, published in 1956 by The Buddhist Society to commemorate the thirtieth anniversary of its founding. The basic analysis of the Tipiṭaka appeared in The Mahā Bodhi, 37:19–42 (Calcutta 1929), and was reprinted in K.D.P. Wickremesinghe’s Biography of the Buddha (Colombo 1972).
In the present edition, the basic analysis of the Canon has been left in its original state although some minor corrections had to be made. However, it has been found possible to fully explore the Saṃyutta and Aṅguttara Nikāyas together with three important texts from the Khuddaka Nikāya: Udāna, Itivuttaka, and Suttanipāta. It was deemed unnecessary to give similar treatment to the Dhammapada, as this popular anthology is much more readily accessible. The Paṭisambhidāmagga has also been analysed.
The index (except for minor amendments) was originally prepared by G.F. Allen and first appeared in his book The Buddha’s Philosophy. In this edition it has been simplified by extensive substitution of Arabic for Roman numerals.
The Bibliography, a necessary adjunct in view of the reference nature of the whole work, has, however, been completely revised as a consequence of the vast output of books on the subject that have come on to the market over the past few decades. Indeed, it was originally intended to make this an exhaustive section of Pali works in the English language, past and present. A number of anthologies, however, include both suttas in their entirety and short extracts from the texts. In such cases the compiler has, where the works in question appear, only indicated the complete suttas, as it is hardly likely that brief passages in such (possibly out-of-print) books will be referred to by the student who can now so easily turn to complete texts. Moreover, to keep the Bibliography to a manageable size, it was also necessary to omit a number of anthologies which include selected translations available from other, more primary sources.
It is thus hoped that this short work will awaken in the reader a desire to study the original texts themselves, the most authoritative Buddhist documents extant. Space has precluded a detailed study of the Tipiṭaka from the standpoints of language and chronology, but the source books mentioned in the Bibliography will more than compensate for this omission.
Russell Webb
Bloomsbury, London
March 1991
I. Textual Analysis
The Pali Canon, also called the Tipiṭaka or “Three Baskets” (of doctrine), is divided into three major parts:
Vinaya Piṭaka: The Collection of Disciplinary Rules.
Sutta Piṭaka: The Collection of the Buddha’s Discourses.
Abhidhamma Piṭaka: The Collection of Philosophical Treatises.
A. Vinaya Piṭaka—the Collection of Disciplinary Rules
1. Sutta Vibhaṅga
There are 220 rules and 7 legal procedures for monks consisting of eight classes:
Four rules, if infringed, entail expulsion from the Order (pārājika). These are sexual intercourse, theft, taking a human life or inciting another to commit suicide, and falsely boasting of supernormal attainments.
Thirteen rules entailing initial and subsequent meetings of the Sangha (saṅghādisesa).
Two rules are indefinite (aniyata).
Thirty rules entail expiation with forfeiture (nissaggiya pācittiya).
Ninety-two rules entail expiation (pācittiya).
Four rules require confession (pāṭidesanīya).
Seventy-five rules are concerned with etiquette and decorum (sekhiya).
Seven procedures are for the settlement of legal processes (adhikaraṇasamatha)
This section is followed by another called the Bhikkhunīvibhaṅga, providing similar guidance for nuns.
2. Khandhaka,
subdivided into Mahāvagga and Cūḷavagga
(a) Mahāvagga:
Rules for admission to the Order.
The Uposatha meeting and recital of the Pātimokkha (code of rules).
Residence during the rainy season (vassa).
The ceremony concluding the retreat (pavāraṇa).
Rules for articles of dress and furniture.
Medicine and food.
The annual distribution of robes (kaṭhina).
Rules for sick Bhikkhus, sleeping, and robe-material.
The mode of executing proceedings by the Order.
Proceedings in cases of schism.
(b) Cūḷavagga (or Cullavagga):
Rules for dealing with offences that come before the Order.
Procedures for putting a Bhikkhu on probation.
Procedures for dealing with accumulation of offences by a Bhikkhu.
Rules for settling legal procedures in the Order.
Miscellaneous rules for bathing, dress, etc.
Rules for dwellings, furniture, lodging, etc.
Rules for schisms.
Classes of Bhikkhus, and duties of teachers and novices (Sāmaṇera).
Rules for exclusion from the Pātimokkha.
Rules for the ordination and instruction of Bhikkhunīs.
Account of the First Council, at Rājagaha.
Account of the Second Council, at Vesālī.
3. Parivāra
Summaries and classification of the rules of the Vinaya arranged as a kind of catechism for instruction and examination purposes.
B. Sutta Piṭaka—
the Collection of the Buddha’s Discourses
The Sutta Piṭaka, the second main division of the Tipiṭaka, is divided into five sections or collections (Nikāyas) of discourses (suttas).
Dīgha Nikāya.
Majjhima Nikāya.
Saṃyutta Nikāya.
Aṅguttara Nikāya.
Khuddaka Nikāya.
1. Dīgha Nikāya
The Collection of Long Discourses is arranged in three vaggas or sections:
(a) Sīlakkhanda Vagga
Brahmajāla Sutta: “The Net of Brahma” or the Perfect Net, in which are caught all the 62 heretical forms of speculation concerning the world and the self taught by the Buddha’s contemporaries.
Sāmaññaphala Sutta: “The Fruits of the Homeless Life.” The Buddha explains to King Ajātasattu the advantages of joining the Buddhist Order and renouncing the life of the world.
Ambaṭṭha Sutta: Pride of birth and its fall. A dialogue with Ambaṭṭha on caste. Contains reference to the legend of King Okkāka, the traditional founder of the Sakya clan.
Soṇadaṇḍa Sutta: Dialogue with the, brahmin Soṇadaṇḍa on the characteristics of the true brahmin.
Kūṭadanta Sutta: Dialogue with the brahmin Kūṭadanta condemning animal sacrifice.
Mahāli Sutta: Dialogue with Mahāli on deva-like vision and hearing, and the attainment of full enlightenment.
Jāliya Sutta: On the nature of the life-principle as compared with the body.
Kassapasīhanāda Sutta: A dialogue with the naked ascetic Kassapa against self-mortification.
Poṭṭhapāda Sutta: A discussion with Poṭṭhapāda on the nature of the soul, in which the Buddha states the enquiry to be irrelevant and not conducive to enlightenment.
Subha Sutta: A discourse, attributed to Ānanda, on conduct, concentration, and wisdom.
Kevaḍḍha Sutta: The Buddha refuses to allow a Bhikkhu to perform a miracle. Story of the monk who visited the devas (deities) to question them.
Lohicca Sutta: Dialogue with the brahmin Lohicca on the ethics of teaching.
Tevijja Sutta: On the futility of a knowledge of the Vedas as means to attaining companionship with Brahma.
(b) Mahā Vagga
Mahāpadāna Sutta: The Sublime Story of the Buddha Gotama and his six predecessors. Also, the Discourse on the Buddha Vipassi, describing his descent from the Tusita heaven to the commencement of his mission.
Mahānidāna Sutta: On the “chain of causation” and theories of the soul.
Mahāparinibbāna Sutta: The Great Discourse that records the passing of the Tathāgata into Parinibbāna.
Mahāsudassana Sutta: The Great King of Glory. The story of a previous existence of the Buddha, as King Sudassana, told by the Buddha on his death-bed.
Janāvāsabha Sutta: The Buddha relates the story of the yakkha (demon) Janāvāsabha to the people of Nādikā.
Mahāgovinda Sutta: The heavenly musician Pañcasikha relates the story of Mahāgovinda to the Buddha, who states that he himself was Mahāgovinda.
Mahāsamaya Sutta: The devas of the Pure Abode and their evolution.
Sakkapañha Sutta: Sakka, the lord of devas, visits the Buddha, and learns from him that everything that originates is also subject to dissolution.
Mahāsatipaṭṭhāna Sutta: Discourse on the Foundations of Mindfulness on the body, feelings, thoughts, and states of mind. With a commentary on the Four Noble Truths.
Payāsi Sutta: Kumārakassapa converts Payāsi from the heresy that there is no future life or reward of actions.
(c) Pāṭika Vagga
Pāṭika Sutta: Story of the disciple who follows other teachers because the Buddha does not work miracles or teach the origin of things.
Udumbarikasīhanāda Sutta: The Buddha discusses asceticism with the ascetic Nigrodha.
Cakkavattisīhanāda Sutta: Story of the universal king, the corruption of morals and their restoration, and the coming of the future Buddha Metteyya.
Aggañña Sutta: A discussion on caste, and an exposition on the origin of things (as in No.24) down to the origin of the four castes.
Sampasādanīya Sutta: A dialogue between the Buddha and Sāriputta, who describes the teaching of the Buddha and asserts his faith in him.
Pāsādika Sutta: The Delectable Discourse. Discourse of the Buddha on the perfect and the imperfect teacher.
Lakkhaṇa Sutta: The 32 marks of a Great Man.
Sigālovāda Sutta: The Sigāla homily on the duties of the householder to the six classes of persons.
Āṭānāṭiya Sutta: On the Four Great Kings and their spell for protection against evil.
Saṅgīti Sutta: Sāriputta outlines the principles of the teaching in ten numerical groups.
Dasuttara Sutta: Sāriputta outlines the doctrine in tenfold series.
2. Majjhima Nikāya
This division consists of 152 suttas of medium length arranged in 15 vaggas, roughly classified according to subject matter.
(a) Mūlapariyāya Vagga
Mūlapariyāya Sutta: How states of consciousness originate.
Sabbāsavā Sutta: On the elimination of the cankers.
Dhammadāyāda Sutta: Exhorting the Bhikkhus to realise the importance of the Dhamma and the unimportance of their physical wants.
Bhayabherava Sutta: On braving the fears and terrors of the forest. Also the Buddha’s account of his enlightenment.
Anaṅgaṇa Sutta: A dialogue between Sāriputta and Moggallāna on the attainment of freedom from depravity.
Ākaṅkheyya Sutta: On those things for which a Bhikkhu may wish.
Vatthūpama Sutta: The parable of the soiled cloth and the defiled mind.
Sallekha Sutta: On the elimination of self and false views. How to efface defilements.
Sammādiṭṭhi Sutta: A discourse by Sāriputta on right views.
Satipaṭṭhāna Sutta: The same as DN 22, but without the detailed explanation of the Four Noble Truths.
(b) Sīhanāda Vagga
Cūḷasīhanāda Sutta: See No. 12 below.
Mahāsīhanāda Sutta: The short and the long “challenge” suttas. The futility of ascetic practices.
Mahādukkhakkhandha Sutta: See No. 14 below.
Cūḷadukkhakkhandha Sutta: The long and the short discourses on the suffering inherent in sensual pleasures.
Anumāna Sutta: By Moggallāna, on the value of introspection (There is no reference to the Buddha throughout).
Cetokhila Sutta: On the five mental bondages.
Vanapattha Sutta: On the advantages and disadvantages of the forest life.
Madhupiṇḍika Sutta: The Buddha gives a brief outline of his teaching, which Kaccāna amplifies.
Dvedhāvitakka Sutta: The parable of the lure of sensuality. Repetition of the Enlightenment as in No. 4.
Vitakkasaṇṭhāna Sutta: Methods of meditation to dispel undesirable thoughts.
(c) Tatiya Vagga
Kakacūpama Sutta: The simile of the saw. On the control of the feelings and the mind under the most severe provocation.
Alagaddūpama Sutta: Simile of the water-snake. Holding wrong views of the Dhamma is like seizing a snake by the tail.
Vammika Sutta: The simile of the smouldering ant-hill as the human body.
Rathavinīta Sutta: Puṇṇa explains the purpose of the holy life to Sāriputta.
Nivāpa Sutta: Parable of Māra as a sower or hunter laying baits for the deer.
Ariyapariyesana Sutta: The Noble Quest. The Buddha’s account of his renunciation, search, and attainment of enlightenment.
Cūḷahatthipadopama Sutta: The short “elephant’s footprint” simile, on the Bhikkhu’s training.
Mahāhatthipadopama Sutta: The long “elephant’s footprint” simile, on the Four Noble Truths.
Mahāsāropama Sutta: On the dangers of gain, honour and fame. Said to have been delivered when Devadatta left the Order.
Cūḷasāropama Sutta: Development of the preceding sutta. On attaining the essence of the Dhamma.
(d) Mahāyamaka Vagga
Cūḷagosiṅga Sutta: A conversation of the Buddha with three Bhikkhus, who speak on harmonious living and relate their attainments to him.
Mahāgosiṅga Sutta: A conversation between six Bhikkhus who discuss what kind of monk makes the forest beautiful.
Mahāgopālaka Sutta: On the eleven bad and good qualities of a herdsman and a monk.
Cūḷagopālaka Sutta: Simile of the foolish and wise herdsman crossing the river.
Cūḷasaccaka Sutta: A discussion between the Buddha and the debater Saccaka on the nature of the five aggregates and other topics.
Mahāsaccaka Sutta: The account of the Buddha’s asceticism and enlightenment, with instructions on right meditation.
Cūḷataṇhāsaṅkhaya Sutta: Sakka asks the Buddha about freedom from craving and satisfactorily repeats his reply to Moggallāna.
Mahātaṇhāsaṅkhaya Sutta: Refutation of the wrong view of a Bhikkhu who thinks that it is consciousness that transmigrates.
Mahā-assapura Sutta: See No. 40 below.
Cūḷa-assapura Sutta: The great and the small discourses given at Assapura on the duties of an ascetic.
(e) Cūḷayamaka Vagga
Sāleyyaka Sutta: A discourse to the brahmins of Sālā. Why some beings go to heaven and some to hell.
Verañjaka Sutta: The same discourse repeated to the householders of Verañjā.
Mahāvedalla Sutta: A psychological discourse by Sāriputta to Mahākoṭṭhita.
Cūḷavedalla Sutta: A psychological discourse by the Bhikkhunī Dhammadinnā to the lay-devotee Visākha.
Cūḷadhammasamādāna Sutta: See No. 46 below.
Mahādhammasamādāna Sutta: The short and long discourses on the results of good and bad conduct.
Vīmaṃsaka Sutta: On the right methods of investigation of the Buddha.
Kosambiya Sutta: A discourse to the Bhikkhus of Kosambi on the evil of quarrelling.
Brahmanimantanika Sutta: The Buddha converts Baka the Brahma from the heresy of permanency.
Māratajjanīya Sutta: Moggallāna admonishes Māra.
(f) Gahapati Vagga
Kandaraka Sutta: Discourse on the four kinds of personalities, and the steps to liberation.
Aṭṭhakanāgara Sutta: A discourse by Ananda on the ways of attainment of Nibbāna.
Sekha Sutta: The Buddha opens a new meeting hall at Kapilavatthu, and Ananda discourses on the training of the disciple.
Potaliya Sutta: The Buddha explains to Potaliya the real significance of the abandonment of worldliness.
Jīvaka Sutta: The Buddha explains the ethics of meat-eating.
Upāli Sutta: The conversion of Upāli the Jain.
Kukkuravatika Sutta: A dialogue on kamma between the Buddha and two ascetics.
Abhayarājakumāra Sutta: The Jain Nātaputta sends Prince Abhaya to question the Buddha on the condemnation of Devadatta.
Bahuvedanīya Sutta: On different classifications of feelings and the gradation of pleasure.
Apaṇṇaka Sutta: On the “Certain Doctrine,” against various heresies.
(g) Bhikkhu Vagga
Ambalaṭṭhikarāhulovāda Sutta: The discourse on falsehood given by the Buddha to Rāhula.
Mahārāhulovāda Sutta: Advice to Rāhula on contemplation, stressing mindfulness of breathing.
Cūḷamāluṅkya Sutta: Why the Buddha does not answer certain types of speculative questions.
Mahāmāluṅkya Sutta: On the five lower fetters.
Bhaddāli Sutta: The confession of Bhaddāli, and the Buddha’s counsel.
Laṭukikopama Sutta: Advice on renunciation of the world.
Cātuma Sutta: Advice to boisterous Bhikkhus at Cātuma.
Nālakapāna Sutta: The Buddha questions Anuruddha concerning certain points of the Dhamma.
Gulissāni Sutta: Rules for those who, like Gulissāni, live in the forest.
Kīṭāgiri Sutta: The conduct to be followed by various classes of Bhikkhus.
(h) Paribbājaka Vagga
Tevijjavacchagotta Sutta: The Buddha visits the ascetic Vacchagotta and claims that he is called tevijja (possessing the three-fold knowledge) because he has recollection of his previous lives, supernormal vision, and knowledge of the way to the elimination of the taints (āsava).
Aggivacchagotta Sutta: The danger of theorising about the world, etc.
Mahāvacchagotta Sutta: Further explanation to Vacchagotta on the conduct of lay disciples and Bhikkhus.
Dīghanakha Sutta: The Buddha refutes the ascetic Dīghanakha. Sāriputta attains Arahatship.
Māgandiya Sutta: The Buddha relates his renunciation of the life of the senses, and speaks on the abandonment of sensual desires.
Sandaka Sutta: Ānanda refutes various wrong views in discussion with the ascetic Sandaka.
Māhasakuludāyi Sutta: On the five reasons why the Buddha is honoured.
Samaṇamaṇḍika Sutta: On the qualities of perfect virtue.
Cūḷasakuludāyi Sutta: The Jain leader Nātaputta, and the way to true happiness.
Vekhanassa Sutta: A repetition of part of the preceding sutta, with additional matter on the five senses.
(i) Rāja Vagga
Ghaṭīkāra Sutta: The Buddha tells Ānanda of his previous existence as Jotipāla.
Raṭṭhapāla Sutta: The story of Raṭṭhapāla, whose parents endeavoured in vain to dissuade him, from entering the Sangha.
Makhādeva Sutta: The story of the Buddha’s previous life as King Makhādeva.
Madhurā Sutta: A discourse given after the Buddha’s decease by Kaccāna to King Avantiputta on the real meaning of caste.
Bodhirājakumāra Sutta: The Buddha tells the story of his renunciation and enlightenment as in nos. 26 and 36 above.
Aṅgulimāla Sutta: Story of the conversion of Aṅgulimāla, the robber chief.
Piyajātikā Sutta: The Buddha’s counsel to a man who has just lost a son, and the dispute between King Pasenadi and his wife thereon.
Bāhitika Sutta: Ānanda answers a question on conduct put by Pasenadi who presents him with his cloak.
Dhammacetiya Sutta: Pasenadi visits the Buddha and extols the holy life.
Kaṇṇakatthala Sutta: A conversation between the Buddha and Pasenadi on caste, the devas, and Brahma.
(j) Brāhmaṇa Vagga
Brahmāyu Sutta: On the thirty-two marks of a Great Man, the Buddha’s daily routine, and the conversion of the brahmin Brahmāyu.
Sela Sutta: The brahmin Sela sees the thirty-two marks of a Buddha and is converted (The same story is related in Suttanipāta 3:7).
Assalāyana Sutta: The brahmin Assalāyana discusses caste with the Buddha. An important presentation of the Buddha’s teaching on this subject.
Ghoṭamukha Sutta: The brahmin Ghoṭamukha questions the monk Udena on the value of the life of renunciation, and builds an assembly hall for the Sangha.
Caṅkī Sutta: Discourse on brahmin doctrines, and the Buddha’s way to realisation of ultimate truth.
Esukāri Sutta: Discourse on caste and its functions.
Dhānañjāni Sutta: Sāriputta tells the brahmin Dhānañjāni that family duties are no excuse for wrongdoing.
Vāseṭṭha Sutta: A discourse, mostly in verse, on the nature of the true brahmin (This recurs in Suttanipāta 3:9).
Subha Sutta: On whether a man should remain a householder or leave the world.
Saṅgārava Sutta: The brahmin woman who accepted the Dhamma, and a discourse on the holy life. Also repetition of parts of nos. 24 and 34 above.
(k) Devadaha Vagga
Devadaha Sutta: The Buddha discourses on the attainment of the goal by the living of a skilful life.
Pañcattaya Sutta: On five theories of the soul, and that the way of release (Nibbāna) does not depend on any of them.
Kinti Sutta: Rules for Bhikkhus who dispute about the Dhamma and who commit transgressions.
Samāgama Sutta: After the death of Nātaputta, the Buddha’s discourse on dispute and harmony.
Sunakkhatta Sutta: The simile of extracting the arrow of craving.
Āneñjasappāya Sutta (or: Ānañjasappāya Sutta): Meditations on impassibility, the attainments, and true release.
Gaṇakamoggallāna Sutta: A discourse to Gaṇakamoggallāna on the training of disciples.
Gopakamoggalāna Sutta: After the decease of the Buddha, Ānanda explains to Vassakāra that the Dhamma is now the only guide.
Mahāpuṇṇama Sutta: The Buddha answers the questions of a Bhikkhu concerning the khandhas.
Cūḷapuṇṇama Sutta: A discourse on the untrue and true man.
(l) Amupada Vagga
Anupada Sutta: The Buddha praises Sāriputta and his analysis of mind.
Chabbisodhana Sutta: On the questions to ask a Bhikkhu who declares he has attained Arahantship.
Sappurisa Sutta: On the good and bad qualities of a Bhikkhu.
Sevitabbāsevitabba Sutta: Sāriputta expounds the right way to live the holy life.
Bahudhātuka Sutta: Lists of elements and principles in a dialogue between the Buddha and Ananda.
Isigili Sutta: The Buddha on Paccekabuddhas.
Mahācattārīsaka Sutta: Exposition of the Noble Eightfold Path.
Ānāpānasati Sutta: Mindfulness of breathing.
Kāyagatāsati Sutta: Meditation on the body.
Saṅkhārupapatti Sutta: On the development of the five qualities enabling a Bhikkhu to determine the conditions of his rebirth.
(m) Suññata Vagga
Cūḷasuññata Sutta: Meditation on emptiness.
Mahāsuññata Sutta: Instruction to Ānanda on the practice of meditation on emptiness.
Acchariyabbhūtadhamma Sutta: On the marvellous life of a Bodhisatta. A repetition of part of DN 14, but applied to the Buddha himself.
Bakkula Sutta: Bakkula converts his friend Acelakassapa.
Dantabhūmi Sutta: By the simile of elephant training, the Buddha shows how one should instruct another in the Dhamma.
Bhūmija Sutta: Bhūmija answers the questions of Prince Jayasena.
Anuruddha Sutta: Anuruddha explains emancipation of mind to the householder Pañcakaṅga.
Upakkilesa Sutta: The Buddha appeases the quarrels of the Bhikkhus of Kosambi and discourses on right meditation.
Bālapaṇḍita Sutta: On rewards and punishments after death.
Devadūta Sutta: On the fate of those who neglect the messengers of death.
(n) Vibhaṅga Vagga
Bhaddekaratta Sutta: A poem of four verses, with a commentary on striving.
Ānandabhaddekaratta Sutta: Ānanda’s exposition of the same poem.
Mahākaccanabhaddekaratta Sutta: Mahākaccāna expounds the same poem.
Lomasakaṅgiyabhaddekaratta Sutta: The Buddha expounds the same poem to Lomasakaṅgiya.
Cūḷakammavibhaṅga Sutta: The Buddha explains the various results of different kinds of kamma.
Mahākammavibhaṅga Sutta: The Buddha refutes those who deny the operation of kamma.
Saḷāyatanavibhaṅga Sutta: The analysis of the six senses.
Uddesavibhaṅga Sutta: Mahākaccāna speaks on an aspect of consciousness.
Araṇavibhaṅga Sutta: The middle path between two extremes, and the opposite courses that lead to conflicts and to their cessation.
Dhātuvibhaṅga Sutta: The story of Pukkusāti who recognises the Master by his teaching. The analysis of the elements.
Saccavibhaṅga Sutta: Statement of the Four Noble Truths. A commentary thereon by Sāriputta.
Dakkhiṇavibhaṅga Sutta: On gifts and givers.
(o) Saḷāyatana Vagga
Anāthapiṇḍikovāda Sutta: The death of Anāthapiṇḍika, his rebirth in the Tusita heaven, and his appearance to the Buddha.
Channovāda Sutta: Story of the Thera Channa who, when sick, was instructed by Sāriputta, but finally committed suicide.
Puṇṇovāda Sutta: The Buddha’s instruction to Puṇṇa on bearing pleasure and pain.
Nandakovāda Sutta: Nandaka catechises Mahāpajāpatī and 500 Bhikkhunīs on impermanence.
Cūḷarāhulovāda Sutta: The Buddha takes Rāhula to the forest and questions him on impermanence. The devas come to listen to the discourse.
Chachakka Sutta: On the Six Sixes (of the senses).
Mahāsaḷāyatanika Sutta: On the right knowledge of the senses.
Nagaravindeyya Sutta: The Buddha’s instruction on the kinds of ascetics and brahmins who are to be honoured.
Piṇḍapātapārisuddhi Sutta: Instruction to Sāriputta on the training of the disciple.
Indriyabhāvanā Sutta: The Buddha rejects the methods of the brahmin Pārāsariya for subduing the senses, and expounds his own method.
3. Saṃyutta Nikāya
This is the “grouped” or “connected” series of suttas which either deal with a specific doctrine or devolve on a particular personality. There are fifty-six saṃyuttas divided into five vaggas containing 2,889 suttas.
(a) Sagātha Vagga
Devata Saṃyutta: Questions of devas.
Devaputta Saṃyutta: Questions of the sons of devas.
Kosala Saṃyutta: Anecdotes of King Pasenadi of Kosala.
Māra Saṃyutta: Māra’s hostile acts against the Buddha and disciples.
Bhikkhunī Saṃyutta: Māra’s unsuccessful seduction of nuns and his arguments with them.
Brahma Saṃyutta: Brahma Sahampati requests the Buddha to preach the Dhamma to the world.
Brāhmaṇa Saṃyutta: Bhāradvāja brahmin’s encounter with the Buddha and his conversion.
Vaṅgīsa Saṃyutta: Vaṅgīsa, the foremost poet among the Bhikkhus, tells of his eradication of lust.
Vana Saṃyutta: Forest deities direct undeveloped Bhikkhus on the right path.
Yakkha Saṃyutta: Demons’ encounters with the Buddha and with nuns.
Sakka Saṃyutta: The Buddha enumerates the qualities of Sakka, King of the Gods.
(b) Nidāna Vagga
Nidāna Saṃyutta: The explanation of Paṭiccasamuppāda (the doctrine of dependent origination).
Abhisamaya Saṃyutta: The encouragement to attain penetration of the Dhamma.
Dhātu Saṃyutta: The description of physical, mental, and abstract elements.
Anamatagga Saṃyutta: On the “incalculable beginning” (of saṃsāra).
Kassapa Saṃyutta: Exhortation of Kassapa.
Lābhasakkāra Saṃyutta: “Gains, favours and flattery.”
Rāhula Saṃyutta: The instructing of Rāhula.
Lakkhaṇa Saṃyutta: Questions of Lakkhaṇa on petas (ghosts).
Opamma Saṃyutta: Various points of Dhamma illustrated by similes.
Bhikkhu Saṃyutta: Admonitions of the Buddha and Moggallāna to the Bhikkhus.
(c) Khandha Vagga
Khandha Saṃyutta: The aggregates, physical and mental, that constitute the “individual.”
Rādha Saṃyutta: Questions of Rādha.
Diṭṭhi Saṃyutta: Delusive views arise from clinging to the aggregates.
Okkantika Saṃyutta: Entering the Path through confidence (saddhā) and through wisdom (paññā).
Uppāda Saṃyutta: Arising of the aggregates leads to dukkha.
Kilesa Saṃyutta: Defilements arise from the sixfold sense base and sense-consciousness.
Sāriputta Saṃyutta: Sāriputta answers Ānanda’s question concerning the calming of the senses.
Nāga Saṃyutta: Enumeration of four kinds of nāga (serpents).
Supaṇṇa Saṃyutta: Enumeration of four kinds of garuda (magical birds).
Gandhabbakāya Saṃyutta: Description of the gandhabbas (celestial musicians).
Valāhaka Saṃyutta: Description of the cloud spirits.
Vacchagotta Saṃyutta: Vacchagotta’s metaphysical questions.
Samādhi Saṃyutta: Enumeration of the four types of practisers of the jhānas (meditative absorptions).
(d) Saḷāyatana Vagga
Saḷāyatana Saṃyutta: The sixfold sense base and the correct attitude towards it.
Vedanā Saṃyutta: The three kinds of feeling and the correct attitude towards them.
Mātugāma Saṃyutta: The destinies of women according to their qualities.
Jambukhādaka Saṃyutta: Questions of the wanderer Jambukhādaka to Sāriputta.
Sāmaṇḍaka Saṃyutta: Questions of the wanderer Sāmaṇḍaka to Sāriputta.
Moggallāna Saṃyutta: Moggallāna explains the jhānas to the Bhikkhus.
Citta Saṃyutta: Senses and sense-objects are not intrinsically evil, only the unwholesome desires that arise through contact with them.
Gāmaṇi Saṃyutta: The definitions of “wrathful” and “kindly.”
Asaṅkhata Saṃyutta: The Unconditioned (Nibbāna).
Avyākata Saṃyutta: Speculative questions put by King Pasenadi to Khema, Anuruddha, Sāriputta, and Moggallāna.
(c) Mahā Vagga
Magga Saṃyutta: The Noble Eightfold Path.
Bojjhaṅga Saṃyutta: The seven factors of enlightenment (mindfulness, investigation, energy, happiness, calm, concentration, and equanimity).
Satipaṭṭhāna Saṃyutta: The four foundations of mindfulness.
Indriya Saṃyutta: The five faculties (confidence, energy, mindfulness, concentration, and wisdom).
Sammappadhāna Saṃyutta: The four right efforts.
Bala Saṃyutta: The five powers (as for the faculties above).
Iddhipāda Saṃyutta: The four psychic powers (will, energy, thought, and investigation).
Anuruddha Saṃyutta: Supernormal powers attained by Anuruddha through mindfulness.
Jhāna Saṃyutta: The four jhānas.
Ānāpāna Saṃyutta: Mindfulness of breathing.
Sotāpatti Saṃyutta: Description of a “Stream-Enterer.”
Sacca Saṃyutta: The Four Noble Truths.
4. Aṅguttara Nikāya
In the Aṅguttara Nikāya, the division is a purely numerical one. There are eleven classified groups (nipātas), the subject of the first being single items, followed by groups of two items, and so on, to the final group of eleven items. Each nipāta is divided into vaggas, each of which contains ten or more suttas, there being 2,308 suttas in all.
Ekaka Nipāta: The mind: Concentrated/unconcentrated, trained/untrained, cultivated/uncultivated; exertion; diligence; the Buddha, Sāriputta, Moggallāna, Mahākassapa; views: Right/wrong; concentration: Right/wrong.
Duka Nipāta: Two kinds of kamma (either producing results in this life or leading to rebirth); cause of origin of good and evil; hopes and desires; gain and longevity; two kinds of gifts (that of material things and that of Dhamma); two assemblies of Bhikkhus: Those who have realised/not realised the Four Noble Truths, and those who live/do not live in harmony.
Tika Nipāta: Three offences of body, speech, and mind; three praiseworthy acts: Generosity, renunciation, maintenance of parents; exertion of checking growth of unarisen evil states, developing unarisen good states, removing arisen evil states; heretical views: That pleasant and painful and neither-pleasant-nor-painful experiences are caused by previous actions, that these experiences are providential, that these experiences are causeless.
Catukka Nipāta: Undisciplined persons lack conduct, concentration, insight, emancipation; the ignorant increase demerit by praising the unworthy, blaming the worthy, rejoicing when one should not rejoice, not rejoicing when one should rejoice; four kinds of persons: Neither wise nor pious, not wise but pious, wise but impious, both wise and pious; Bhikkhus should remain content with their robes, alms, dwelling-places and medicines; four kinds of happiness: Living in a suitable environment, association with a well-developed man, self-realisation, accumulated merit in the past; the four “divine abodes”: Loving-kindness, compassion, sympathetic joy and equanimity; four qualities guarding a Bhikkhu against lapsing: Observation of sīla, control of the sense-doors, moderation in eating, constant mindfulness; four ways of self-concentration: For a happy condition in this life, for knowledge and insight, for mindfulness and self-possession, for destruction of the defilements; four persons fostering hatred, hypocrisy, gains and honours other than connected with the Dhamma; four mistaken views: Impermanence for permanence, pain for pleasure, non-self for self, impurity for purity; four faults of ascetics and brahmins: Drinking fermented liquor, addiction to sense pleasures, accepting money, earning their livelihood by unethical means; four fields of merit-bringing happiness: Rightly believing the Buddha as fully enlightened, the Dhamma as well expounded, the Sangha as well-established, the disciples as being free from impurities; four ways of living together: The vile with the vile, the vile with the good, the good with the vile, the good with the good; offering food gives the recipient: Long life, beauty, happiness, physical strength; four conditions for worldly prosperity: Persistent effort, protecting one’s earnings, good friendship, balanced livelihood; four conditions for spiritual prosperity: Confidence, morality, charity, wisdom; four families of snakes to whom one should extend loving-kindness; four right efforts; four unthinkables: The sphere of a Buddha, the jhānas, kamma and result, speculating over the origin of the world; four pilgrimages: To the sites of the Buddha’s birth, enlightenment, first sermon and decease; four kinds of beneficial/non-beneficial speech: Truthfulness/lying, non-backbiting/backbiting, gentle/harsh, thoughtful/frivolous; four essential qualities: Morality, concentration, wisdom and emancipation; four faculties: Confidence, energy, mindfulness, concentration; the four elements; four persons worthy of monuments: The Buddha, Paccekabuddhas, Arahants, “Wheel-turning” kings; Bhikkhus should not retire to the forest if given to: Lust, malice, envy, or lacking commonsense.
Pañcaka Nipāta: Five good characteristics of a disciple: Reverence, modesty, abstinence from unskilful acts, energy, wisdom; five mental hindrances: Sensual lust, ill will, sloth, restlessness and worry, sceptical doubt; five objects of meditation: The impure, non-self, death, disagreeableness of food, not finding delight in the world; five evil qualities: Not free from passion, hatred, delusion, hypocrisy, malice; five good acts: Loving actions of body, speech and mind, observance of virtue, and holding to right views.
Chakka Nipāta: Sixfold duty of a Bhikkhu: Abstaining from distracting work, arguments, sleep and company; humility; association with the wise.
Sattaka Nipāta: Seven kinds of wealth: Reverence, good conduct, modesty, abstinence from unskilful acts, learning, renunciation, wisdom; seven kinds of attachment: Requesting favours, hatred, mistaken confidence, doubt, pride, worldly existence, ignorance.
Aṭṭhaka Nipāta: Eight causes of mindfulness/almsgiving/earthquakes.
Navaka Nipāta: Nine contemplations: Impurity, death, disagreeableness of food, indifference to the world, impermanence, suffering resulting from impermanence, non-self, renunciation, equanimity; nine kinds of persons: Those who have trod the four paths to Nibbāna and experience the “fruits” together with the worldling, etc.
Dasaka Nipāta: Ten contemplations: Impermanence, non-self, death, disagreeableness of food, indifference to the world, bone, and four stages of a decomposing corpse: Worm-infested, black with decay, fissured through decay, bloated; ten kinds of purification through right knowledge, right liberation, and the eight steps of the Noble Eightfold Path.
Ekadasaka Nipāta: Eleven kinds of happiness/ways to Nibbāna/good and bad characteristics of a herdsman and a Bhikkhu.
5. Khuddaka Nikāya
This is the division of the shorter books of the Sutta Piṭaka, the “Division of Small Books,” as Buddhaghosa called it. This Nikāya appears to have grown up generally after the older Nikāyas were closed and probably was incorporated into the Canon later. There are fifteen main divisions:
Khuddakapāṭha: The “Text of Small Passages” contains:
Saraṇattaya: The thrice-repeated “Refuge Formula” for all Buddhists.
Dasasikkhāpada: The Ten Precepts binding on Sāmaṇeras (novices).
Dvattiṃsakāra: List of the 32 constituents of the body.
Kumārapañhā: Catechism of ten questions for Sāmaṇeras.
Maṅgala Sutta: A poem on the “greatest blessings” (maṅgala).
Ratana Sutta: A poem on the Three Jewels: Buddha, Dhamma, and Sangha.
Tirokuḍḍa Sutta (or: Tirokuṭṭa Sutta): A poem on the offerings to be made to the ghosts of departed relatives.
Nidhikaṇḍa Sutta: A poem on the storing up of true treasure.
Metta Sutta: A poem on loving-kindness.
Dhammapada: The Dhamma Path. A big part of this is known by heart by every Buddhist. It consists of 423 verses arranged in 26 vaggas.
Udāna: A collection, in eight vaggas, of eighty udānas or “Solemn Utterances” of the Buddha. They are mostly in verse and each is accompanied by a prose account of the circumstances which called it forth:
Bodhi Vagga: Describes certain events following the Buddha’s enlightenment, including the famous discourse to Bāhiya which stresses living in the present moment.
Mucalinda Vagga: This vagga is named after the Nāga king who shielded the Buddha with his (cobra) hood.
Nanda Vagga: The Buddha convinces his half-brother, Nanda, of the hollowness of worldly existence. Also contains admonitions to the Sangha.
Meghiya Vagga: Ignoring the advice of the Buddha, Meghiya retires to a mango grove to practise meditation but his mind is soon assailed with unhealthy thoughts. On returning to the Buddha he is told that five factors should be cultivated by one with an undeveloped mind: good friendship, morality, profitable conversation, determination, and insight. Also contains the stories of Sundari and the assault on Sāriputta by a yakkha.
Soṇathera Vagga: Contains a visit of King Pasenadi to the Buddha, the discourse to the leper Suppabuddha, the elucidation of the eight characteristics of the Sāsana, and the first year of the Bhikkhu-life of Sona.
Jaccandha Vagga: Contains the Buddha’s hint at his passing away, Pasenadi’s dialogue, and the story of the king who caused men, blind from birth, to each feel and describe an elephant (illustrative of partial realisation of truth).
Cūḷa Vagga: Contains minor episodes, mainly concerning individual Bhikkhus.
Pāṭaligāma Vagga: Contains the famous definition of Nibbāna as being unborn, unbecome, unmade, uncompounded; the Buddha’s last meal and his admonition to Ānanda over Cunda; and the visit to Pāṭaligāma where the Buddha enunciated the five advantages of leading a pure life and the five disadvantages of not doing so.
Itivuttaka: A collection of 112 short suttas in four nipātas, each accompanied with verses. The collection takes its name from the words usually introducing each set of verses: iti vuccati, “thus it is said.” The work comprises the ethical teachings of the Buddha:
Ekaka Nipāta: Three vaggas. Lust, ill will, delusion, wrath, spite, pride, ignorance, craving, schism, lying, stinginess, are condemned; mindfulness, association with the wise, concord, mental peace, happiness, diligence, generosity and loving-kindness are praised.
Duka Nipāta: Two vaggas. Elucidates guarding of the sense-doors and moderation in eating, skilful actions, healthy habits and correct views, serenity and seclusion, shame and dread, the two kinds of Nibbāna, and the virtues of leading an energetic ascetic life.
Tika Nipāta: Five vaggas. Categorises factors which are threefold: evil roots, elements, feelings, thirsts, cankers, etc., and proclaims the ideal life of a Bhikkhu.
Catukka Nipāta: Categorises factors which are fourfold: Bhikkhus’ necessities, Noble Truths, etc., and emphasises purity of mind for a Bhikkhu.
Suttanipāta: “Collection of Suttas.” This comprises five vaggas containing 71 suttas in all. The suttas, each containing from eight to fifty verses, are in verse with introductions in either verse or prose.
Uragavagga:
Uraga Sutta: The Bhikkhu who discards all human passions (anger, hatred, craving, etc.) and is free from delusion and fear, is compared to a snake which has shed its skin.
Dhaniya Sutta: The complacent “security” of a worldling is contrasted with the genuine security of the Buddha.
Khaggavisāṇa Sutta: The wandering life of a Bhikkhu is praised. Family and social ties are to be avoided in view of their saṃsāric attachments, excepting the “good friend” (kalyāṇamitta).
Kasībhāradvāja Sutta: Socially useful or mundane labour is contrasted with the no less important efforts of the Buddha striving for Nibbāna.
Cunda Sutta: The Buddha enumerates four kinds of samanas: A Buddha, an Arahant, a conscientious Bhikkhu, a fraudulent Bhikkhu.
Parābhava Sutta: The “causes of personal downfall” in the moral and spiritual domains are enumerated.
Vasala or Aggika Bhāradvāja Sutta: In refutation of the charge “outcast,” the Buddha explains that it is by actions, not lineage, that one becomes an outcast or a brahmin.
Metta Sutta: The constituents of the practice of loving-kindness towards all beings.
Hemavata Sutta: Two yakkhas have their doubts about the qualities of the Buddha resolved by him. The Buddha continues by describing the path of deliverance from death.
Āḷavaka Sutta: The Buddha answers the questions of the yakkha Āḷavaka concerning happiness, understanding, and the path to Nibbāna.
Vijaya Sutta: An analysis of the body into its (impure) constituent parts, and the mention of the Bhikkhu who attains Nibbāna through understanding the body’s true nature.
Muni Sutta: The idealistic conception of a muni or sage who leads a solitary life freed from the passions.
Cūḷavagga:
Ratana Sutta: A hymn to the Three Jewels: Buddha, Dhamma and Sangha.
Āmagandha Sutta: Kassapa Buddha refutes the Brahmanic view of defilement through eating meat and states that this can only come about through an evil mind and corresponding actions.
Hiri Sutta: A dissertation on the nature of true friendship.
Mahāmaṅgala Sutta: Thirty-eight blessings are enumerated in leading a pure life, starting with basic ethical injunctions and culminating in the realisation of Nibbāna.
Sūciloma Sutta: In reply to the threatening attitude of the yakkha Sūciloma, the Buddha states that passion, hatred, doubt, etc., originate with the body, desire and the concept of self.
Dhammacariya Sutta: A Bhikkhu should lead a just and pure life and avoid those of a quarrelsome nature and those who are slaves of desire.
Brāhmaṇadhammika Sutta: The Buddha explains to some old and wealthy brahmins the high moral standards of their ancestors and how they declined, following greed for the king’s wealth. As a result they induced the king to offer animal sacrifice, etc., in order to acquire wealth and thus lost knowledge of the Dhamma.
Nava Sutta: Taking heed of the quality of the teacher, one should go to a learned and intelligent man in order to acquire a thorough knowledge of Dhamma.
Kiṃsīla Sutta: The path of a conscientious lay disciple, Dhamma being one’s first and last concern.
Uṭṭhāna Sutta: An attack on idleness and laziness. Pierced by the arrow of suffering, one should not rest until all desire is eliminated.
Rāhula Sutta: The Buddha advises his son, the novice Rāhula, to respect the wise man, associate with him, and live up to the principles of a recluse.
Vaṅgīsa Sutta: The Buddha assures Vaṅgīsa that his late teacher, Nigrodhakappa, attained Nibbāna.
Sammāparibbājanīya Sutta: The path of a conscientious Bhikkhu disciple: Non-attachment, eradication of the passions, and understanding the nature of saṃsāra.
Dhammika Sutta: The Buddha explains to Dhammika the respective duties of a Bhikkhu and layman, the latter being expected to keep the five precepts and observe uposatha days.
Mahāvagga:
Pabbajjā Sutta: King Bimbisāra of Magadha tempts the Buddha with his material resources and asks after his lineage. The Buddha states the fact of his birth amongst the Sakyans of Kosala and that he has seen through the illusive nature of sensual pleasures.
Padhāna Sutta: The graphic description of Māra’s temptations immediately prior to the Buddha’s Enlightenment.
Subhāsita Sutta: The language of Bhikkhus should be well-spoken, pleasing, correct, and true.
Sundarikabhāradvāja Sutta: The Buddha explains to the brahmin Sundarika, how one becomes worthy of the honour of receiving an offering.
Māgha Sutta: The Buddha explains the above to the layman Māgha, and elucidates the various kinds of blessings from offerings.
Sabhiya Sutta: Sabhiya, a wandering ascetic, could not obtain answers to his questions from the six famous teachers of the time. Hence he approaches the Buddha and becomes a disciple after obtaining satisfactory answers to his questions.
Sela Sutta: A brahmin, Sela, converses with the Buddha and is converted with his three hundred followers.
Salla Sutta: Life is short and all are subject to death, but the wise, who understand the nature of life, have no fears.
Vāseṭṭha Sutta: Two young men, Bhāradvāja and Vāseṭṭha, discuss a question regarding brahmins: The former states that one is a brahmin by birth, the latter that one becomes one only through actions. The Buddha subsequently confirms the latter view as being correct.
Kokāliya Sutta: Kokāliya falsely ascribes evil desires to Sāriputta and Moggallāna and subsequently comes to a painful end, through death and rebirth in one of the hells. The Buddha then enumerates the different hells and describes the punishment for slandering and back-biting.
Nālaka Sutta: The sage Asita’s prophecy concerning the future Buddha Gotama. His sister’s son, Nālaka, has the highest state of wisdom explained to him by the Buddha.
Dvayatānupassana Sutta: Suffering arises from substance, ignorance, the five aggregates, desire, attachment, effort, food, etc.
Aṭṭhakavagga:
Kāma Sutta: To avoid the unpleasant effects, sensual pleasures should be avoided.
Gūhaṭṭhaka Sutta: In addition to the above, physical existence also should not be clung to if one is keen on attaining deliverance from saṃsāra.
Duṭṭhaṭṭhaka Sutta: One who praises his own virtue and is tied to dogmatic views (that differ from man to man and sect to sect) lives a restricted life. The sage, however, remains self-effacing and independent of philosophical systems.
Suddhaṭṭhaka Sutta: Knowledge of philosophical systems cannot purify one and there is the tendency to chop and change, never attaining inward peace. The wise, however, are not misled by passion and do not cling to anything in saṃsāra.
Paramaṭṭhaka Sutta: One should not engage in philosophical disputations. A true brahmin does not and thereby attains Nibbāna.
Jara Sutta: From selfishness come greed and regrets. The ideal Bhikkhu, a “homeless one,” is independent and does not seek purification through others.
Tissa Metteyya Sutta: The Buddha elucidates the kinds of undesirable effects that follow from sensual contacts.
Pasura Sutta: The folly of debates where both sides insult or deride each other. If defeated they become discontented. Therefore purification cannot result.
Māgandiya Sutta: Again, the Buddha emphasises to Māgandiya, a believer in purity through philosophy that purity can result only from inward peace.
Purābheda Sutta: The conduct and characteristics of a true sage: Freedom from craving, anger, desire, passion, and attachment; and he is always calm, thoughtful, and mentally equipoised.
Kalahavivāda Sutta: Arguments and disputes arise from deeply felt objects, etc.
Cūḷaviyūha Sutta: A description of the different schools of philosophy, all contradicting one another without realising that Truth is one.
Mahāviyūha Sutta: Philosophers only praise themselves and criticise others but a true brahmin remains indifferent to such dubious intellectual attainment and is thus calm and peaceful.
Tuvaṭaka Sutta: The Bhikkhu should sever the root of evil and cravings, learn the Dhamma, be calm and meditative, avoid talking, indolence, etc., and strictly follow his prescribed duties.
Attadaṇḍa Sutta: The sage should be truthful, undeceitful, sober, free from greed and slander, energetic, and without desire for name and fame.
Sāriputta Sutta: Again, this time in answer to Sāriputta’s enquiry, the Buddha lays down the principles that should govern the life of a Bhikkhu.
Pārāyanavagga: This section consists of sixteen dialogues (puccha) between the Buddha and sixteen brahmins. They all stress the necessity of eradicating desire, greed, attachment, philosophical views, sensual pleasures, indolence, and of remaining aloof, independent, calm, mindful, and firm in the Dhamma in order to attain Nibbāna:
Ajita.
Tissa Metteyya.
Puṇṇaka.
Mettagū.
Dhotaka.
Upasīva.
Nanda.
Hemaka.
Todeyya.
Kappa.
Jatukaṇṇī.
Bhadrāvudha.
Udaya.
Posāla.
Mogharāja.
Piṅgiya.
Vimānavatthu: The “Stories of Celestial Mansions,” being 85 poems in seven vaggas on merit and rebirth in the heavenly worlds.
Petavatthu: This comprises 51 poems in four vaggas on rebirth as wandering ghosts (petas) through demeritorious actions.
Theragātha: “Verses of the Elders” (theras), containing 107 poems (1,279 gāthas).
Therīgāthā: “Verses of the Elder Nuns” (therīs), containing 75 poems (522 gāthas).
Jātaka: The Jātaka or Birth Stories is a collection of 547 stories purporting to be accounts of former lives of the Buddha Gotama. The Nidānakathā, or “Story of the Lineage,” is an introductory commentary which details the life of the Buddha up to the opening of the Jetavana monastery at Sāvatthī, and also his former lives under preceding Buddhas.
Niddesa:
Mahāniddesa: A commentary on the Aṭṭhakavagga of the Suttanipāta; and
Cūḷaniddesa: A commentary on the Pārāyanavagga and the Khaggavisāṇa Sutta, also of the Suttanipāta.
The Niddesa is itself commented on in the Saddhammapajjotikā of Upasena and is there attributed to Sāriputta.
Paṭisambhidāmagga: A detailed analysis of concepts and practices already mentioned in the Vinaya Piṭaka and Dīgha, Saṃyutta and Aṅguttara Nikāyas. It is divided into three vaggas, each containing ten topics (katha):
Mahā Vagga: Knowledge of impermanence and dukkha of compounded things, the Four Noble Truths, dependent origination, four planes of existence, false views, the five faculties, three aspects of Nibbāna, kamma-vipāka, the four paths to Nibbāna.
Yuganaddha Vagga: The seven factors of enlightenment, four foundations of mindfulness, four right efforts; four powers (will, energy, thought, investigation), the Noble Eightfold Path, four fruits of the monk’s life (patticariyā) and Nibbāna; 68 potentialities.
Paññā Vagga: Eight kinds of conduct (cariya); postures (walking, sitting, standing, lying down), sense organs, mindfulness; concentration (the jhānas), the Four Noble Truths, the four paths to Nibbāna, the four fruits of a monk’s life, and for the promotion of the world’s welfare.
Apadāna: Tales in verse of the former lives of 550 Bhikkhus and 40 Bhikkhunīs.
Buddhavamsa: “The History of the Buddhas,” in which the Buddha relates the account of his forming the resolve to become a Buddha and gives the history of the twenty-four Buddhas who preceded him.
Cariyāpiṭaka: Thirty-five tales from the Jātakas in verse illustrating seven out of the Ten Perfections (pāramīs): generosity, morality, renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, and equanimity.
C. Abhidhamma Piṭaka—
the Collection of PhilosopHical Treatises
The Abhidhamma Piṭaka is the third main division of the Pali Canon. It consists of seven works which are systematic expositions of the doctrine from a strict philosophical point of view. They deal especially with the psychological analysis of phenomenal existence.
Dhammasaṅgaṇī: Enumeration of the dhammas or factors of existence. The work opens with a mātikā, a “matrix” or schedule of categories which classifies the totality of phenomena into a scheme of twenty-two triads (tika), sets of three terms, and a hundred dyads (duka), sets of two terms. The mātikā also includes a Suttanta matrix, a schedule of forty-two dyads taken from the suttas. The mātikā serves as a framework for the entire Abhidhamma, introducing the diverse perspectives from which all phenomena are to be classified. The body of the Dhammasaṅgaṇī consists of four parts:
“States of Consciousness,” which analyses all states of consciousness into their constituent factors, each of which is elaborately defined.
“Matter,” which enumerates and classifies the various types of material phenomena.
“The Summary,” offering concise explanations of all the terms in both the Abhidhamma and Suttanta matrixes.
“The Synopsis,” offering more condensed explanations of the Abhidhamma matrix but not the Suttanta matrix.
Vibhaṅga: “Distinction or Determination.” Continued analysis of the foregoing. The Vibhaṅga contains eighteen chapters, 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, jhānas, illimitables (or Brahma-vihāras), training rules, analytical knowledges, kinds of knowledge, defilements, and “the heart of the doctrine” (a concise overview of the Buddhist universe).
Dhātukathā: “Discussion of Elements.” This book discusses all phenomena with reference to the three schemes of aggregates, sense bases and elements. It attempts 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.
Puggalapaññatti: The body of this 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.
Kathāvatthu: Discussion of the points of controversy between the early “Hīnayāna” sects, and the defence of the Theravada viewpoint. Attributed to Moggaliputta Tissa, the president of the 3rd council, which was convened at Patna by the Emperor Asoka in the middle of the 3rd century BCE.
Yamaka: This book has the purpose of resolving ambiguities and defining the precise usage of technical terms. It is called the “Book of Pairs” because it employs throughout pairs of questions which approach the subject under investigation from converse points of view. For example, the first pair of questions 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.
Paṭṭhāna: The “Book of Relations.” Causation and the mutual relationship of phenomena are examined. The special contribution of the Paṭṭhāna is the elaboration of a scheme of twenty-four conditional relations (paccaya) for plotting the causal connections between different types of phenomena. The body of the work applies these conditional relations to all the phenomena included in the Abhidhamma matrix. The book has four great divisions: Origination according to the positive method, origination according to the negative method, origination according to the positive-negative method, and origination according to the negative-positive method. Each of these in turn has six subdivisions: Origination of triads, dyads, dyads and triads combined, triads and dyads combined, triads and triads combined, and dyads and dyads combined. In the Burmese-script Sixth Council edition of the Pali Canon, the Paṭṭhāna comprises five volumes totalling 2500 pages. Because of its great size as well as its philosophical importance, it is also known as the Mahāpakaraṇa, “the Great Treatise.”
II. Index to the Canon
This Index lists the principal sections and suttas of the Pali Canon. The following are the abbreviations used:
AN Aṅguttara Nikāya
AP Abhidhamma Piṭaka
DN Dīgha Nikāya
Dhp Dhammapada
It Itivuttaka
KN Khuddaka Nikāya
Kha Khandhaka
Khp Khuddakapāṭha
MN Majjhima Nikāya
Nidd Niddesa
Paṭis Paṭisambhidāmagga
SN Saṃyutta Nikāya
Sn Suttanipāta
SP Sutta Piṭaka
SV Suttavibhaṅga
Ud Udāna
VP
Vinaya Piṭaka
In the following table, the number in the fourth column refers to the unit of analysis mentioned in the first column. Thus Khandha Saṃyutta SP S 22 refers to the Sutta Piṭaka, Saṃyutta Nikāya, Saṃyutta No. 22, while Khandha Vagga SP S 3 refers to the Sutta Piṭaka, Saṃyutta Nikāya, Vagga No. 3. When the number in the fourth column contains two parts separated by a colon, the first figure refers to the larger unit (vagga or saṃyutta), the second figure to the sutta within that unit.
Abhayarājakumāra Sutta SP MN 58
Abhidhamma Piṭaka 3rd of the 3 Piṭakas
Abhisamaya Saṃyutta SP SN 13
Acchariya-abbhūtadhamma Sutta SP MN 123
Adhikaraṇasamatha VP SV group of rules
Aggañña Sutta SP DN 27
Aggi(ka) Bhāradvāja Sutta SP KN Sn 7
Aggivacchagotta Sutta SP MN 72
Ajitamāṇava Pucchā SP KN Sn 55
Ākaṅkheyya Sutta SP MN 6
Alagaddūpama Sutta SP MN 22
Āḷavaka Sutta SP KN Sn 10
Āmagandha Sutta SP KN Sn 14
Ambalaṭṭhikarāhulovāda Sutta SP MN 61
Ambaṭṭha Sutta SP DN 3
Anupada Vagga SP MN
Anamatagga Saṃyutta SP SN 15
Ānandabhaddekaratta Sutta SP MN 132
Anaṅgaṇa Sutta SP MN 5
Āneñjasappāya Sutta SP MN 106
Ānāpāna Saṃyutta SP SN 54
Ānāpānasati Sutta SP MN 118
Anāthapiṇḍikovāda Sutta SP MN 143
Anattalakkhaṇa Sutta SP SN 22:59
Aṅgulimāla Sutta SP MN 86
Aṅguttara Nikāya SP 4th Nikāya
Anumāna Sutta SP MN 15
Anupada Sutta SP MN 111
Anupada Vagga SP MN 12
Anuruddha Saṃyutta SP SN 52
Anuruddha Sutta SP MN 127
Apadāna SP KN
Apaṇṇaka Sutta SP MN 60
Appamāda Vagga SP KN Dhp 2
Arahanta Vagga SP KN Dhp 7
Araṇavibhaṅga Sutta SP MN 139
Ariyapariyesana Sutta SP MN 26
Asaṅkhata Saṃyutta SP SN 43
Assalāyana Sutta SP MN 93
Āṭānāṭiya Sutta SP DN 32
Atta Vagga SP KN Dhp 12
Attadaṇḍa Sutta SP KN Sn 53
Aṭṭhakanāgara Sutta SP MN 52
Aṭṭhaka Nipāta SP AN 8
Aṭṭhakavagga SP KN Sn
Avyākata Saṃyutta SP SN 44
Bāhitika Sutta SP MN 88
Bahudhātuka Sutta SP MN 115
Bahuvedanīya Sutta SP MN 59
Bakkula Sutta SP MN 124
Bala Saṃyutta SP SN 50
Bala Vagga SP KN Dhp 5
Bālapaṇḍita Sutta SP MN 129
Bhaddāli Sutta SP MN 65
Bhaddekaratta Sutta SP MN 131
Bhadrāvudhamāṇava Pucchā SP KN Sn 66
Bhayabherava Sutta SP MN 4
Bhikkhu Saṃyutta SP SN 21
Bhikkhu Suttavibhaṅga VP SV 1
Bhikkhu Vagga SP MN
Bhikkhu Vagga SP KN Dhp 25
Bhikkhunī Saṃyutta SP SN 5
Bhikkhunī Suttavibhaṅga VP SV 2
Bhūmija Sutta SP MN 126
Bodhi Vagga SP KN Ud
Bodhirājakumāra Sutta SP MN 85
Bojjhaṅga Saṃyutta SP SN 46
Brahma Saṃyutta SP SN 6
Brahmajāla Sutta SP DN 1
Brāhmaṇa Vagga SP MN
Brāhmaṇa Saṃyutta SP SN 7
Brāhmaṇa Vagga SP KN Dhp 26
Brāhmaṇadhammika Sutta SP KN Sn 19
Brahmanimantanika Sutta SP MN 49
Brahmāyu Sutta SP MN 91
Buddha Vagga SP KN Dhp14
Buddhavamsa SP KN
Cakkavattisīhanāda Sutta SP DN 26
Caṅkī Sutta SP MN 95
Cariyāpiṭaka SP KN
Catukka Nipāta SP AN 4
Catukka Nipāta SP KN It
Cātuma Sutta SP MN
Cetokhila Sutta SP MN 16
Chabbisodhana Sutta SP MN 112
Chachakka Sutta SP MN 148
Chakka Nipāta SP AN 6
Channovāda Sutta SP MN 144
Citta Saṃyutta SP SN 41
Citta Vagga SP KN Dhp 3
Cūḷa-assapura Sutta SP MN 40
Cūḷadhammasamādāna Sutta SP MN 45
Cūḷadukkhakkhandha Sutta SP MN 14
Cūḷagopālaka Sutta SP MN 34
Cūḷagosiṅga Sutta SP MN 31
Cūḷahatthipadopama Sutta SP MN 27
Cūḷakammavibhaṅga Sutta SP MN 135
Cūḷamāluṅkya Sutta SP MN 63
Cūḷaniddesa SP KN Nidd
Cūḷapuṇṇama Sutta SP MN 110
Cūḷarāhulovāda Sutta SP MN 147
Cūḷasaccaka Sutta SP MN 35
Cūḷasakuludāyi Sutta SP MN 79
Cūḷasāropama Sutta SP MN 30
Cūḷasīhanāda Sutta SP MN 11
Cūḷasuññata Sutta SP MN 121
Cūḷataṇhāsaṅkhaya Sutta SP MN 37
Cūḷavagga VP Kha 2
Cūḷavagga SP KN Ud
Cūḷavagga SP KN Sn
Cūḷavedalla Sutta SP MN 44
Cūḷaviyūha Sutta SP KN Sn 50
Cālayamāna Vagga SP MN
Cunda Sutta SP KN Sn 5
Dakkhiṇavibhaṅga Sutta SP MN 142
Daṇḍa Vagga SP KN Dhp 10
Dantabhūmi Sutta SP MN 125
Dasaka Nipāta SP AN 10
Dasasikkhāpadā SP KN Khp
Dasuttara Sutta SP DN 34
Devadaha Sutta SP MN 101
Devadaha Vagga SP MN
Devadūta Sutta SP MN 130
Devaputta Saṃyutta SP SN 2
Devata Saṃyutta SP SN 1
Dhamma Sutta [1] SP KN Sn 18
Dhammacakkappavattana Sutta SP SN 56:11
Dhammacariya Sutta SP KN Sn 18
Dhammacetiya Sutta SP MN 89
Dhammadāyāda Sutta SP MN 3
Dhammapada SP KN
Dhammasaṅgaṇi AP 1st book of AP
Dhammaṭṭha Vagga SP KN Dhp 19
Dhammika Sutta SP KN Sn 26
Dhanañjāni Sutta SP MN 97
Dhaniya Sutta SP KN Sn 2
Dhātukathā AP 3rd book of AP
Dhātu Saṃyutta SP SN 14
Dhātuvibhaṅga Sutta SP MN 140
Dhotakamāṇava Pucchā SP KN Sn 59
Dīgha Nikāya SP 1st Nikāya
Dīghanakha Sutta SP MN 74
Diṭṭhi Saṃyutta SP SN 24
Duka Nipāta SP AN 2
Duka Nipāta SP KN It
Duṭṭhaṭṭhaka Sutta SP KN Sn 41
Dvattiṃsakāra SP KN Khp
Dvayatānupassana Sutta SP KN Sn 38
Dvedhavitakka Sutta SP MN 19
Ekaka Nipāta SP AN 1
Ekaka Nipāta SP KN It
Ekadasaka Nipāta SP AN 11
Esukāri Sutta SP MN 96
Gahapati Vagga SP MN
Gāmaṇi Saṃyutta SP SN 42
Gaṇakamoggallāna Sutta SP MN 107
Gandhabbakāya Saṃyutta SP SN 31
Ghaṭīkāra Sutta SP MN 81
Ghoṭamukha Sutta SP MN 94
Gopakamoggalāna Sutta SP MN 108
Gūhaṭṭhaka Sutta SP KN Sn 40
Gulissāni Sutta SP MN 69
Hemakamāṇava Pucchā SP KN Sn 62
Hemavata Sutta SP KN Sn 9
Hiri Sutta SP KN Sn 15
Iddhipāda Saṃyutta SP SN 51
Indriya Saṃyutta SP SN 48
Indriyabhāvanā Sutta SP MN 152
Isigili Sutta SP MN 116
Itivuttaka SP KN
Jaccandha Vagga SP KN Ud
Jāliya Sutta SP DN 7
Jambukhādaka Saṃyutta SP SN 38
Janāvāsabha Sutta SP DN 18
Jara Sutta SP KN Sn 44
Jara Vagga SP KN Dhp 11
Jātaka SP KN
Jatukaṇṇimāṇava Pucchā SP KN Sn 65
Jhāna Saṃyutta SP SN 53
Jīvaka Sutta SP MN 55
Kakacūpama Sutta SP MN 21
Kalahavivāda Sutta SP KN Sn 49
Kāma Sutta SP KN Sn 39
Kandaraka Sutta SP MN 51
Kaṇṇakatthala Sutta SP MN 90
Kapila Sutta SP KN Sn 18
Kappamāṇava Pucchā SP KN Sn 64
Kasībhāradvāja Sutta SP KN Sn 4
Kassapa Saṃyutta SP SN 16
Kassapasīhanāda Sutta SP DN 8
Kathāvatthu AP 5th book of AP
Kāyagatāsati Sutta SP MN 119
Kāyavicchandanika Sutta [2] SP KN Sn 11
Kevaḍḍha Sutta SP DN 11
Khaggavisāṇa Sutta SP KN Sn 3
Khandha Saṃyutta SP SN 22
Khandha Vagga SP SN
Khandhaka VP
Khuddaka Nikāya SP 5th Nikāya
Khuddakapāṭha SP KN
Kilesa Saṃyutta SP SN 6
Kiṃsīla Sutta SP KN Sn 21
Kinti Sutta SP MN 103
Kīṭāgiri Sutta SP MN 70
Kodha Vagga SP KN Dhp 17
Kokāliya Sutta SP KN Sn 36
Kosala Saṃyutta SP SN 3
Kosambiya Sutta SP MN 48
Kukkuravatika Sutta SP MN 57
Kumārapañhā SP KN Khp
Kūṭadanta Sutta SP DN 5
Lābhasakkāra Saṃyutta SP SN 17
Lakkhaṇa Saṃyutta SP SN 19
Lakkhaṇa Sutta SP DN 30
Laṭukikopama Sutta SP MN 66
Lohicca Sutta SP DN 12
Loka Vagga SP KN Dhp13
Lomasakaṅgiyabhaddekaratta Sutta SP MN 134
Madhupiṇḍika Sutta SP MN 18
Madhura Sutta SP MN 84
Māgandiya Sutta SP MN 75
Māgandiya Sutta SP KN Sn 47
Magga Saṃyutta SP SN 45
Magga Vagga SP KN Dhp 20
Māgha Sutta SP KN Sn 31
Mahā-assapura Sutta SP MN 39
Mahācattārīsaka Sutta SP MN 117
Mahādhammasamādāna Sutta SP MN 46
Mahādukkhakkhandha Sutta SP MN 13
Mahāgopālaka Sutta SP MN 33
Mahāgosiṅga Sutta SP MN 32
Mahāgovinda Sutta SP DN 19
Mahāhatthipadopama Sutta SP MN 28
Mahākaccānabhaddekaratta Sutta SP MN 133
Mahākammavibhaṅga Sutta SP MN 136
Mahāli Sutta SP DN 6
Mahāmāluṅkya Sutta SP MN 64
Mahāmaṅgala Sutta SP KN Khp
Mahānidāna Sutta SP DN 15
Mahāniddesa SP KN Nidd
Mahāpadāna Sutta SP DN 14
Mahāparinibbāna Sutta SP DN 16
Mahāpuṇṇama Sutta SP MN 109
Mahārāhulovāda Sutta SP MN 62
Mahāsaccaka Sutta SP MN 36
Mahāsakuludāyi Sutta SP MN 77
Mahāsaḷāyatanika Sutta SP MN 149
Mahāsamāya Sutta SP DN 20
Mahāsamāya Sutta [3] SP KN Sn 25
Mahāsāropama Sutta SP MN 29
Mahāsatipaṭṭhāna Sutta SP DN 22
Mahāsīhanāda Sutta SP MN 12
Mahāsudassana Sutta SP DN 17
Mahāsuññata Sutta SP MN 122
Mahātaṇhāsaṅkhaya Sutta SP MN 38
Mahāvacchagotta Sutta SP MN 73
Mahāvagga VP Kha
Mahāvagga SP DN
Mahāvagga SP SN
Mahāvagga SP KN Sn
Mahāvagga SP KN Paṭis
Mahāvedalla Sutta SP MN 43
Mahāviyūha Sutta SP KN Sn 51
Mahāyamaka Vagga SP MN
Majjhima Nikāya SP 2nd Nikāya
Makhādeva Sutta SP MN 83
Mala Vagga SP KN Dhp 18
Maṅgala Sutta [4] SP KN Khp
Maṅgala Sutta [5] SP KN Sn 16
Māra Saṃyutta SP SN 4
Māratajjanīya Sutta SP MN 50
Mātugāma Saṃyutta SP SN 37
Meghiya Vagga SP KN Ud
Metta Sutta SP KN Khp
Metta Sutta SP KN Sn 8
Mettagūmāṇava Pucchā SP KN Sn 58
Moggallāna Saṃyutta SP SN 40
Mogharājamāṇava Pucchā SP KN Sn 69
Moneyya Sutta [6] SP KN Sn 37
Mucalinda Vagga SP KN Ud
Mūlapariyāya Sutta SP MN 1
Mūlapariyāya Vagga SP MN
Muni Sutta SP KN Sn 12
Nagaravindeyya Sutta SP MN 150
Nāga Saṃyutta SP SN 29
Nāga Vagga SP KN Dhp 23
Nālaka Sutta SP KN Sn 37
Nālakapāna Sutta SP MN 68
Nanda Vagga SP KN Ud
Nandakovāda Sutta SP MN 146
Nandamāṇava Pucchā SP KN Sn 61
Nava Sutta SP KN Sn 20
Navaka Nipāta SP AN 9
Nidāna Saṃyutta SP SN 12
Nidāna Vagga SP SN
Niddesa SP KN
Nidhikaṇḍa Sutta SP KN Khp
Nigrodhakappa Sutta [7] SP KN Sn 24
Niraya Vagga SP KN Dhp 22
Nissaggiya Pācittiya VP SV Group of Rules
Nivāpa Sutta SP MN 25
Okkantika Saṃyutta SP SN 25
Opamma Saṃyutta SP SN 20
Opamma Vagga SP MN 3
Pabbajjā Sutta SP KN Sn 27
Pācittiya VP SV Group of Rules
Padhāna Sutta SP KN Sn 28
Pakiṇṇaka Vagga SP KN Dhp 21
Pañcaka Nipāta SP AN 5
Pañcattaya Sutta SP MN 102
Paññā Vagga SP KN Paṭis
Paṇḍita Vagga SP KN Dhp 6
Pāpa Vagga SP KN Dhp 9
Pārājika VP SV Group of Rules
Paramaṭṭhaka Sutta SP KN Sn 43
Parābhava Sutta SP KN Sn 6
Pārāyanavagga SP KN Sn
Paribbājaka Vagga SP MN
Parivāra VP
Pāsādika Sutta SP DN 29
Pāsādika Sutta SP DN 29
Pasūra Sutta SP KN Sn 46
Pāṭaligāma Vagga SP KN Ud
Pāṭidesanīya VP SV Group of Rules
Pāṭika Sutta SP DN 24
Pāṭika Vagga SP DN 3
Pāṭika Vagga SP M
Paṭisambhidāmagga SP KN
Paṭṭhāna AP 7th book of AP
Pāyāsi Sutta SP DN 23
Petavatthu SP KN
Piṇḍapātapārisuddhi Sutta SP MN 151
Piṅgiyamāṇava Pucchā SP KN Sn 70
Piya Vagga SP KN Dhp 16
Piyajātika Sutta SP MN 87
Posālamāṇava Pucchā SP KN Sn 68
Potaliya Sutta SP MN 54
Poṭṭhapāda Sutta SP DN 9
Puggalapaññatti AP 4th book of AP
Puṇṇakamāṇava Pucchā SP KN Sn 57
Puṇṇovāda Sutta SP MN 145
Puppha Vagga SP KN Dhp 4
Purābheda Sutta SP KN Sn 4:10
Pūraḷāsa Sutta [8] SP KN Sn 30
Rādha Saṃyutta SP SN 23
Rāhula Saṃyutta SP SN 18
Rāhula Sutta SP KN Sn 23
Raja Vagga SP MN
Ratana Sutta SP KN Khp
Ratana Sutta SP KN Sn 13
Rathavinīta Sutta SP MN 24
Raṭṭhapāla Sutta SP MN 82
Sabbāsava Sutta SP MN 2
Sabhiya Sutta SP KN Sn 32
Sacca Saṃyutta SP SN 56
Saccavibhaṅga Sutta SP MN 141
Sagātha Vagga SP SN
Sahassa Vagga SP KN Dhp 8
Sakkapañha Sutta SP DN 21
Sakka Saṃyutta SP SN 11
Saḷāyatana Saṃyutta SP SN 35
Saḷāyatana Vagga SP MN
Saḷāyatana Vagga SP SN
Saḷāyatana-vibhaṅga Sutta SP MN 137
Sāleyyaka Sutta SP MN 41
Salla Sutta SP KN Sn 34
Sallekha Sutta SP MN 8
Samādhi Saṃyutta SP SN 34
Samāgama Sutta SP MN 104
Samaṇamaṇḍika Sutta SP MN 78
Sāmaṇḍaka Saṃyutta SP SN 39
Sāmaññaphala Sutta SP DN 2
Sammādiṭṭhi Sutta SP MN 9
Sammāparibbājanīya Sutta SP KN Sn 25
Sammappadhāna Saṃyutta SP SN 49
Sampasādanīya Sutta SP DN 28
Saṃyutta Nikāya SP 3rd Nikāya
Sandaka Sutta SP MN 76
Saṅgārava Sutta SP MN 100
Saṅghādisesa VP SV Group of Rules
Saṅgīti Sutta SP DN 33
Saṅkhārupapatti Sutta SP MN 120
Sappurisa Sutta SP MN 113
Saraṇattaya SP KN Khp 1
Sāriputta Saṃyutta SP SN 28
Sāriputta Sutta SP KN Sn 54
Sātāgira Sutta [9] SP KN Sn 9
Satipaṭṭhāna Saṃyutta SP SN 47
Satipaṭṭhāna Sutta SP MN 10
Sattaka Nipāta SP AN 7
Sekha Sutta SP MN 53
Sekhiya VP SV Group of Rules
Sela Sutta SP MN 92
Sela Sutta SP KN Sn 33
Sevitabbāsevitabba Sutta SP MN 114
Sigālovāda Sutta SP DN 31
Sīhanāda Vagga SP MN
Sīlakkhandha Vagga SP DN
Soṇadaṇḍa Sutta SP DN 4
Soṇathera Vagga SP KN Ud
Sotāpatti Saṃyutta SP SN 55
Subha Sutta SP DN 10
Subha Sutta SP MN 99
Subhāsita Sutta SP KN Sn 29
Sūciloma Sutta SP KN Sn 17
Suddhaṭṭhaka Sutta SP KN Sn 42
Sukha Vagga SP KN Dhp 15
Sunakkhatta Sutta SP MN 105
Sundarikabhāradvāja Sutta SP KN Sn 30
Suññata Vagga SP MN
Supaṇṇa Saṃyutta SP SN 30
Suttanipāta SP KN
Sutta Piṭaka SP 2nd of the 3 Piṭakas
Suttavibhaṅga VP
Taṇhā Vagga SP KN Dhp 24
Tatiya Vagga SP M
Tevijja Sutta SP DN 13
Tevijjāvacchagotta Sutta SP MN 71
Theragāthā SP KN
Therapañha Sutta [10] SP KN Sn 54
Therīgāthā SP KN
Tika Nipāta SP AN 3
Tika Nipāta SP KN It 3
Tirokuḍḍa Sutta SP KN Khp 7
Tissametteyya Sutta SP KN Sn 45
Tissametteyyamāṇava Pucchā SP KN Sn 56
Todeyyamāṇava Pucchā SP KN Sn 63
Tuvaṭaka Sutta SP KN Sn 52
Udāna SP KN
Udayamāṇava Pucchā SP KN Sn 67
Uddesavibhaṅga Sutta SP MN 138
Udumbarikasīhanāda Sutta SP DN 25
Upakkilesa Sutta SP MN 128
Upāli Sutta SP MN 56
Upasīvamāṇava Pucchā SP KN Sn 60
Uppāda Saṃyutta SP SN 26
Uraga Sutta SP KN Sn 1
Uraga Vagga SP KN Sn
Uṭṭhāna Sutta SP KN Sn 22
Vacchagotta Saṃyutta SP SN 33
Valāhaka Saṃyutta SP SN 32
Vammika Sutta SP MN 23
Vanapattha Sutta SP MN 17
Vana Saṃyutta SP SN 9
Vaṅgīsa Saṃyutta SP SN 8
Vaṅgīsa Sutta SP KN Sn 24
Vasala Sutta SP KN Sn 7
Vāseṭṭha Sutta SP MN 98
Vāseṭṭha Sutta SP KN Sn 35
Vatthūpama Sutta SP MN 7
Vedanā Saṃyutta SP SN 36
Vekhanassa Sutta SP MN 80
Verañjaka Sutta SP MN 42
Vibhaṅga AP 2nd book of AP
Vibhaṅga Vagga SP MN
Vijaya Sutta SP KN Sn 11
Vīmaṃsakā Sutta SP MN 47
Vimānavatthu SP KN
Vinaya Piṭaka VP 1st of the 3 Piṭakas
Vitakkasaṇṭhāna Sutta SP MN 20
Yakkha Saṃyutta SP SN 10
Yamaka AP 6th book of AP
Yamaka Vagga SP KN Dhp 1
Yuganaddha Vagga SP KN Paṭis 2
III. Bibliography
1. Translated Texts
The Pali Text Society (founded in 1881) has published English translations of the Pali texts from 1909. To date (2006) only the Niddesa and Apadāna from the Khuddaka Nikāya and Yamaka from the Abhidhamma Piṭaka remain untranslated out of the entire Canon. Apart from their own series (PTS, and SBB—Sacred Books of the Buddhists), there are five others of note: Sacred Books of the East (SBE—reprinted from the 1960s by UNESCO via Motilal Banarsidass, Delhi); The Wheel and Bodhi Leaf series of the Buddhist Publication Society (BPS); The Mahā Bodhi Society in either India or Sri Lanka (MBS); the (now defunct) Bauddha Sahitya Sabha (Buddhist Literature Society—BSS); and the Buddhist Missionary Society (BMS) of Kuala Lumpur. In addition, a few individual texts have appeared from Sinhalese, Indian, Burmese, Thai, English, and American publishers.
(To avoid the tedium of indicating the years of reprints of those works that have run into several editions, only the years of the first and latest editions have been shown. In the case of BPS publications, however, because these are normally kept in print, only the year of initial publication is shown).
A. Vinaya Piṭaka
I.B. Horner (tr.), The Book of the Discipline, PTS:
Suttavibhaṅga, 1938, 1992.
Suttavibhaṅga, 1940, 1993.
Suttavibhaṅga, 1942, 1993.
Mahāvagga, 1951, 1993.
Cullavagga, 1952, 199
Parivāra, 1966, 1993.
T.W. Rhys Davids and H. Oldenberg (tr.), Vinaya Texts SBE:
Pātimokkha Oxford, 1881, Delhi 1975.
Mahāvagga, 1882, 1975.
Cullavagga, 1885, 1975.
J.F. Dickson (tr.), “The Upasampadā Kammavācā, being the Buddhist Manual of the Form and Manner of Ordering Priests and Deacons,” JRAS N.S. VII, 1875, reprinted in Warren, Buddhism in Translations, Harvard 1896, and Piyadassi Ordination in Theravada Buddhism, BPS 1963.
“The Patimokkha, being the Buddhist Office of the Confession of Priests,” JRAS N.S. VIII, 1876, reprinted ibid.
Ñāṇamoli (ed. and tr.), The Pātimokkha, Bangkok 1966, 1969.
William Pruitt and K.R. Norman (ed. and tr.), The Pātimokkha, PTS 2001.
Mohan Wijayaratna “Bhikkhunī-Pātimokkha,” (Pali and translation), Appendix 2 in Buddhist Nuns: The Birth and Development of a Women’s Monastic Order, Colombo 2001.
B. Sutta Piṭaka
Dīgha Nikāya
T.W. and C.A.F. Rhys Davids (tr.), Dialogues of the Buddha SBB:
Suttas 1–13, 1899, 1995.
Suttas 14–23, 1910, 1995.
Suttas 24–34, 1921, 1995.
Maurice Walshe (tr.), Thus Have I Heard: The Long Discourses of the Buddha, London 1987.
A.A.G. Bennett (tr. 1–16), Long Discourses of the Buddha, Bombay 1964.
P. Anatriello, The Long Discourses of the Buddha Bognor Regis 1986. Comprises a selection with narrative themes.
Bhikkhu Bodhi (tr.):
Discourse on the All-Embracing Net of Views: The Brahmajāla Sutta and its Commentarial Exegesis, BPS 1978, 2007.
The Discourse on the Fruits of Recluseship: The Sāmaññaphala Sutta and its Commentaries, BPS 1989.
The Great Discourse on Causation: The Mahānidāna Sutta and its Commentaries, BPS 1984.
Acharya Buddharakkhita:
The Buddha, the Arahats and the Gods, Bangalore 1989. Pali text and translation of Mahāsamāya Sutta (D 20).
Invisible Protection, Bangalore 1990. Pali text and tr. of Atanatiya Sutta (D 32).
Satipaṭṭhāna System of Meditations, Bangalore 1980. Pali text and tr. of Mahāsatipaṭṭhāna Sutta (D 22).
Burma Piṭaka Association (tr.), Ten Suttas from Dīgha Nikāya (1, 2, 9, 15, 16, 22, 26, 28, 29, 31), Rangoon 1984, Sarnath 1987.
Trevor Ling, The Buddha’s Philosophy of Man London 1981. Revised versions of Rhys Davids’ translations of 2,4,5,9,12,16,22,26,27,31.
Mahāsi Sayādaw, Discourse on Sakkapañha Sutta, Rangoon 1980.
T.W. Rhys Davids (tr.):
Kūṭadanta Sutta, BPS 1968.
Tevijja Sutta, London 1891, BPS 1963.
Sigālovāda Sutta, Colombo 1972.
Two Dialogues from Dialogues of the Buddha, (15 and 22). New York 1972.
Sīlācāra (tr. 2), The Fruit of the Homeless Life, London 1917.
S. Sumaṅgala (tr.), Sangiti Sutta, MBS, Colombo 1904, reprinted in The Mahā Bodhi, 12–13, 2 parts, Calcutta 1905.
U Sīlānanda (tr. 22), Four Foundations of Mindfulness, Boston 1990.
Union Buddha Sasana Council (tr.):
Brahmajāla Sutta, Rangoon 1958.
Sāmaññaphala Sutta, Rangoon 1958.
Sister Vajira and Francis Story (tr. 16), Last Days of the Buddha, BPS 1964, rev. ed. 1988, 2007.
Sister Vajira (tr. 21), Sakka’s Quest, BPS 1959.
Steven Collins ”The Discourse on What is Primary (Aggañña-Sutta). An Annotated Translation.” Journal of Indian Philosophy 21.4, Dordrecht 1993, pp. 301–93.
Majjhima Nikāya
Lord Chalmers (tr.), Further Dialogues of the Buddha, SBB:
Suttas 1–76, 1926, Delhi 1988.
Suttas 77–152, 1927, Delhi 1988.
I.B. Horner (tr.), The Middle Length Sayings, PTS:
Suttas 1–50, 1954, 1995.
Suttas 51–100, 1957, 1994.
Suttas 101–152, 1959, 1993.
Burma (Myanmar) Piṭaka Association (tr.), ‘’Twenty-Five Suttas from Mūlapaṇṇāsa,’’ (reprint) Delhi 1990:
Twenty-Five Suttas from Majjhimapaṇṇāsa, reprint, Delhi 1991.
Twenty-Five Suttas from Uparipaṇṇāsa, reprint, Delhi 1991.
David Evans (tr.), The Discourses of Gotama the Buddha, Middle Collection. London 1992.
Ñāṇamoli (tr. 90 suttas, ed. Khantipālo), A Treasury of the Buddha’s Discourses, 3 volumes, Bangkok 1980.
Bhikkhu Ñāṇamoli and Bhikkhu Bodhi (tr.), The Middle Length Discourses of the Buddha, Boston 1995, 2005.
Sīlācāra (tr.), The First Fifty Discourses, Breslau-London 1912, Munich 1924, Delhi 2005.
Bhikkhu Bodhi (tr.), The Discourse on the Root of Existence: The Mūlapariyāya Sutta and its Commentarial Exegesis, BPS 1980.
Acharya Buddharakkhita (tr. 2), Mind Overcoming its Cankers, Bangalore 1978.
K. Sri Dhammānanda (ed. and tr. 10), Satipaṭṭhāna Sutta: The Foundations of Mindfulness, BMS 1982.
Jotiya Dhirasekera (tr. 22), Parable of the Snake, Encyclopaedia of Buddhism, Research Studies Series 1, Colombo 1983.
I.B. Horner (tr. 26), The Noble Quest, BPS 1974—(tr. 107 and 125) Taming the Mind, BPS 1963.
Ñāṇamoli:
(tr. 41,57,135,136) The Buddha’s Words on Kamma, BPS 1977.
(tr. 9 and commentary), The Discourse on Right View, BPS 1991.
(tr. 82), Raṭṭhapāla Sutta, BPS 1967.
(tr. 122), The Greater Discourse on Voidness, BPS 1965.
(tr. 139), The Exposition of Non-Conflict, BPS 1979.
Ñāṇananda (tr. 131) Ideal Solitude, BPS 1973.
Nārada and Mahinda (tr. 51,54) Kandaraka and Potaliya Suttas, BPS 1965, (tr. 60, 63, 56) Apaṇṇaka, Cūla Māluṅkya and Upāli Suttas, BPS 1966.
Nyanaponika (tr. 61, 62, 147), Advice to Rāhula, BPS 1961.
Thich Nhat Hanh:
(tr. 118), Breathe! You are Alive: Sutra on the Full Awareness of Breathing, Berkeley 1990.
(tr. 131), Our Appointment with Life, Berkeley 1990. Includes essay based on Bhaddekaratta Sutta.
(tr. 10), Transformation and Healing. Sutra on the Four Establishments of Mindfulness, Berkeley 1990. Includes essay and translations from Chinese Tripiṭaka versions of sutta as well.
Nyanaponika:
(tr. 7, 
, The Simile of the Cloth and the Discourse on Effacement, BPS 1964.
(tr. 22), The Discourse on the Snake Simile, BPS 1962.
(tr. 28), The Greater Discourse on the Elephant footprint Simile, BPS 1966.
Nyanasatta (tr. 10), The Foundations of Mindfulness, BPS 1960.
Soma:
(tr. 9 and commentary), Right Understanding, BSS 1946.
(tr. 10), Foundations of Mindfulness, Colombo 1956, Dehiwela 1962.
(tr. 10 and commentary), The Way of Mindfulness, Kandy 1941, Colombo 1949, BPS 1967.
(tr. 20), The Removal of Distracting Thoughts, BPS 1960.
(tr. 27), The Lesser Discourse on the Elephant-footprint Simile, BPS 1960.
(tr. 35), An Old Debate on Self, BPS 1962.
S. Sumaṅgala (tr.), Mūlapariyāya Sutta, MBS, Colombo 1908.
Saṃyutta Nikāya
The Book of the Kindred Sayings PTS, reprinted Delhi 2005:
Saṃyuttas 1–11, tr. C.A.F. Rhys Davids, 1917, 1993.
Saṃyuttas 12–21, tr.—and F.L. Woodward, 1922, 1990.
Saṃyuttas 22–34, tr. F.L. Woodward, 1927, 1995.
Saṃyuttas 35–44, 1927, 1993.
Saṃyuttas 45–56, 1930, 1994.
Bhikkhu Bodhi (tr.), The Connected Discourses of the Buddha, 2 volumes, Boston 2000.
Burma (Myanmar) Piṭaka Association (tr.):
Nidāna Saṃyutta, Delhi 1993.
Khandha Saṃyutta, Delhi 1996
Bhikkhu Bodhi (tr.), Transcendental Dependent Arising BPS 1980. A translation and exposition of the Upanisa Sutta, from the Nidānasaṃyutta (12:23).
Buddharakkhita, Setting in Motion the Wheel of Truth, (56:11) Bangalore 1990.
John D. Ireland (tr.), Saṃyutta Nikāya: An Anthology I, BPS 1967.
Mahāsi Sayādaw:
Discourse on Ariyavaṃsa Sutta (4:28) Rangoon 1980.
Bhara Sutta or Discourse on the Burden of Khandha, (22:22) ibid.
Discourse on the Wheel of Dhamma, (56:11) ibid.
N.K.G. Mendis (ed. and tr. 22:59), On the No-Self Characteristic, BPS 1979.
Ñāṇamoli (tr. 22:59, 35:28, 56:11), Three Cardinal Discourses of the Buddha, BPS 1960.
Ñāṇamoli (tr. 10:60), The Girimānanda Sutta: Ten Contemplations, BPS 1972.
Ñāṇananda (tr.), Saṃyutta Nikāya: An Anthology II, BPS 1972.
Nārada (tr.), The First Discourse of the Buddha, Colombo 1972.
Nyanaponika (tr. Vedanā-Saṃyutta), Contemplation of Feeling, BPS 1983.
Nyanasatta (tr. 35:197, 200—abridged), Two Buddhist Parables, BPS 1958.
Soma (ed. and tr.), Dhammacakkappavattana Sutta, BPS 1960.
M.O’C. Walshe (tr.), Saṃyutta Nikāya: An Anthology III, BPS 1985.
Aṅguttara Nikāya
The Book of the Gradual Sayings, PTS, reprinted Delhi 2005:
Nipātas 1–3, 1932, 1993.
Nipāta 4, 1933, 1990.
Nipātas 5–6., tr. E. M. Hare, 1934, 1995.
Nipātas 7–9, 1935, 1993.
Nipātas 10–11, tr. F. L. Woodward 1936, 1994.
E.R.J. Gooneratne (tr. 1-3), Aṅguttara Nikāya, Galle 1913.
E. Hardy (ed.), Aṅguttara-Nikāya V, PTS 1900, 1958). Appendix I. Analytical Table of the eleven Nipātas.
A.D. Jayasundera (tr. IV), The Book of the Numerical Sayings, Adyar 1925.
Susan Elbaum Jootla (tr. 9:20), The Scale of Good Deeds: The Message of the Velama Sutta, BPS 1990.
Khantipālo, Where’s that Sutta? A subject index to the Aṅguttara Nikāya. JPTS X, 1985.
Ñāṇananda, The Magic of the Mind, BPS 1974. An exposition of the Kalakarama Sutta (2:24).
Nyanaponika (tr.), Aṅguttara Nikāya: An Anthology II, BPS 1972.
Bhikkhu Bodhi (tr.), Numerical Discourses of the Buddha. An Anthology of Suttas from the Aṅguttara Nikāya, Walnut Creek, CA. 1999.
Soma (tr. 3:56), Kālāma Sutta: The Buddha’s Charter of Free Enquiry, BPS 1959, reprinted in Nyanaponika (ed.), The Road to Inner Freedom, BPS 1982.
Khuddaka Nikāya
Khuddakapatha
N.K. Bhagwat (tr.), Bhadragaka Khuddaka-Patha or Short Buddhist Recitations, Bangkok 1953, Bombay 1931.
Acharya Buddharakkhita, Khuddaka Patha, Bangalore 1980.
Ñāṇamoli, Minor Readings, PTS 1960, 1991.
C.A.F. Rhys Davids, The Text of the Minor Sayings, SBB 1931, 1997.
Sangharakshita (v-ix), The Mahā Bodhi, Calcutta 1950, reprinted in The Enchanted Garden, FWBO, London 1978, 1980.
Pe Maung Tin (tr.), Rangoon 191
F.L. Woodward, Some Sayings of the Buddha London 1925, 1960, New York 1973.
Dhammapada
Translated under the following titles if different from Dhammapada:
E.W. Adikaram (tr.), Colombo 1954.
Anon – comp. or tr. for The Cunningham Press, Alhambra (CA), 1955, reprinted by The Theosophical Society, Bombay 1957, 1965.
B. Ānanda Maitreya (tr.), serialized in Pali Buddhist Review 1 and 2, London 1976–77, and off printed as Law Verses, Colombo 1978, rev. ed., New York 1988.
J. Austin (comp.), The Buddhist Society, London 1945, 1978.
Irving Babbitt (tr.), New York 1936, 1965.
N.V. Banerjee (ed. and tr.), New Delhi 1989.
Anne Bancroft (comp.), Rockport (MA), Shaftesbury and Brisbane 1997.
Bhadragaka (comp.) Collection of Verses on the Doctrine of the Buddha, Bangkok 1952—printed 1965.
N.K. Bhagwat (tr.), Bombay 1931, Hong Kong 1968.
A.P. Buddhadatta (ed. and tr.), Colombo 1954, Bangkok 1971.
Acharya Buddharakkhita (tr.), MBS, Bangalore 1966, Buddhayoga Meditation Society, Fawnskin (CA) and Syarikat Dharma, Kuala Lumpur 1984, BPS 1985.
E.W. Burlingame (tr. incl. commentary), Buddhist Legends, 3 volumes, Harvard 1921, PTS 1979. Selected and rev. by Khantipālo for Buddhist Stories. 4 volumes, BPS 1982–88.
Thomas Byrom (comp.) London 1976.
John Ross Carter and Mahinda Palihawadana (ed. and tr.), New York and Oxford 1987, 1998; without the commentary, 2000.
Thomas Cleary (tr.), New York and London 1995.
J.P. Cooke and O.G.Pettis (tr.), Boston 1898.
U. Dhammajoti (tr.), MBS, Benares 1944.
Eknath Easwaran (tr.), Blue Mountain Center, Berkeley 1986, London 1987.
Albert J.Edmunds (tr.), Hymns of the Faith, La Salle (Illinois) 1902.
David Evans (tr.), The Dhamma Way, Leeds 1988.
Gil Fronsdal (tr.), Boston 2005.
D.J. Gogerly (tr. vaggas 1–18) in The Friend IV, Colombo 1840. Reprinted in Ceylon Friend, Colombo 1881 and in his collected works, Ceylon Buddhism II, London 1908.
James Gray (tr.), Rangoon 1881, Calcutta 1887.
K. Gunaratana (tr.), Penang 1937.
Norton T.W. Hazeldine (tr.), The Dhammapada, or the Path of Righteousness, Denver 1902.
Raghavan Iyer (ed. and tr.) Santa Barbara 1986.
U.D. Jayasekera (ed. and tr.) Dehiwala 1992.
David J. Kalupahāna (ed. and tr.), A Path of Righteousness, Lanham 1986.
Suzanne Karpeles (? tr.), serialized in Advent Pondicherry 1960–65 and reprinted in Questions and Answers, Collected Works of the Mother 3, Pondicherry 1977.
Harischandra Kaviratna (ed. and tr.), Wisdom of the Buddha, Theosophical University Press, Pasadena 1980.
Khantipālo (tr.), Growing the Bodhi Tree, Bangkok 1966—The Path of Truth, Bangkok 1977. Reprinted as Verses of the Buddha’s Teaching, Kaohsiung 1989.
C. Kunhan Raja (tr.), Adyar 1956, 1984.
P. Lal (tr.), New York 1967.
T. Latter (tr.), Moulmein 1850.
Wesley La Violette (free rendering and interpretation), Los Angeles 1956.
G.P. Malalasekera (tr. – unpublished by PTS), Colombo 1969.
Juan Mascaro (tr.), Harmondsworth 1973.
F. Max Muller (tr.), London 1870, SBE—Oxford 1881, New York 1887, Delhi 1980; included in E.A. Burtt The Teachings of the Compassionate Buddha, New York 1955, 1963.
C.H. Hamilton, Buddhism, a Religion of Infinite Compassion, New York 1952.
Charles F. Horne, The Sacred Books and Early Literature of the East X, New York 1917, Delhi 1987.
Lin Yutang, The Wisdom of China and India, New York 1942 and The Wisdom of India, London 1944, Bombay 1966.
Mya Tin (tr.), Rangoon 1986, reprinted Delhi 1990.
Nārada (ed. and tr.) Kandy 1940, London 1954, 1972, Saigon 1963, Calcutta 1970, Colombo and New Delhi 1972, BMS 1978, Dehiwela 2000, and, with summary of commentary to each verse by K. Sri Dhammānanda, BMS 1988; tr. incl. in The Path of Buddhism, Colombo 1956.
K.R. Norman (tr.), The Word of the Doctrine, PTS 1997, 2000.
Piyadassi (tr.), Selections from the Dhammapada, Colombo 1974 Id. (tr. incl. Commentary) Stories of Buddhist India, 2 volumes, Moratuwa 1949, 1953.
Swami Premananda (tr.), The Path of the Eternal Law, Self-Realisation Fellowship, Washington (DC) 1942.
S. Radhakrishnan (ed. and tr.) Madras 1950, 1997, Delhi 1980; incl. in S. Radhakrishnan and Charles A. Moore (ed.) A Source Book in Indian Philosophy. Princeton and Oxford 1957.
C.A.F. Rhys Davids (ed. and tr.), Verses on Dhamma, PTS 1931, 1997.
Sangharakshita (tr. vaggas 1–12) serialised in FWBO Newsletter, London 1969 ff. S.E.A. Scherb (tr.), The golden verses of the Buddha, a selection for the Christian Register, Boston 1861.
Mahesh Kumar Sharan (ed. and tr.) New Delhi 2006.
Sīlācāra (tr.), The Way of Truth, The Buddhist Society of Great Britain and Ireland, London 1915.
Sīlānanda (ed. and tr.), The Eternal Message of Lord Buddha, Calcutta 1982.
B. Siri Sivali (tr.), Colombo 1954, 1961.
W. Somalokatissa (tr.), Colombo 1953, 196
Roger Tite (comp. – unpublished), Southampton 1974.
P.L. Vaidya (tr.), Poona 1923, 1934.
W.D.C. Wagiswara and K.J. Saunders (tr.), The Buddha’s Way of Virtue, London 1912, 1927.
Sathienpong Wannapok (tr.), The Buddha’s Words, Bangkok 1979, 1988.
Ṭhānissaro (Geoffrey DeGraff, tr.) Barre (MA) 1998.
Glenn Wallis (tr.), ‘’Verses on the Way, New York 2004.
S.W. Wijayatilake (tr.), The Way of Truth, Madras 1934.
F.L. Woodward (tr.), The Buddha’s Path of Virtue, Adyar 1921, 1949.
Udāna
Bhadragaka (tr.), 80 Inspiring Words of the Buddha, Bangkok 1954.
John D. Ireland (tr.), The Udāna: Inspired Utterances of the Buddha, BPS 1990.
Peter Masefield (tr.), The Udāna, PTS 1994.
D.M. Strong (tr.), The Solemn Utterances of the Buddha, London 1902.
F.L. Woodward (tr.), Verses of Uplift, SBB 1935, 1948.
Itivuttaka
John D. Ireland (tr.), The Itivuttaka: The Buddha’s Sayings, BPS 1991.
J.H. Moore (tr.), Sayings of the Buddha, New York 1908, The Hague 1965, New Delhi 1981.
Peter Masefield (tr.), The Itivuttaka, PTS 2000.
F.L. Woodward (tr.), As it was Said, SBB 1935, 1948.
Sutta-Nipāta
G.F. Allen (tr. 4) Atthaka, Bambalapitiya 1958; reprinted in G.F. Allen, The Buddha’s Philosophy, London 1959.
Lord Chalmers (ed. and tr.), Buddha’s Teachings, Cambridge (MA) 1932.
Sir Muthu Coomaraswamy (tr. 1, 2, 3:7–9, 4:1), Dialogues and Discourses of Gotama Buddha, London 1874.
V. Fausböll (tr.), A Collection of Discourses, SBE, Oxford 1880, Delhi 1980.
E.M. Hare (tr.), Woven Cadences of Early Buddhists, SBB 1945, 1947.
John D. Ireland (tr. selection), The Discourse Collection, BPS 1965.
N.A. Jayawickrama, Suttanipāta Text and Translation, Post-Graduate Institute of Pali and Buddhist Studies, University of Kelaniya 2001.
Mom Chao Upalisan Jumbala (tr. 5), The Solasapanha, Bangkok 1956.
Mahāsi Sayādaw, A Discourse on Hemavata Sutta, Rangoon 1980.
K.R. Norman et al. (tr.), The Group of Discourses I, PTS 1984; reprinted as The Rhinoceros Horn and other Early Buddhist Poems, PTS 1985 Id. II (with notes) PTS 1995, 2001.
Nyanaponika (ed. and tr. 1:1), The Worn-Out Skin,. BPS 1977.
Piyasīlo (tr.), Book of Discourses I, Petaling Jaya 1989.
H. Saddhatissa (tr.), The Sutta-Nipāta, London 1985
Sister UK Vajira (and SL Dhammajoti) (tr.), Suttanipāta I. Uragavagga MBS, Sarnath 1941; II. Cūlavagga (ib. 1942).
Vimānavatthu and Petavatthu
I.B. Horner (tr.), Stories of the Mansions, SBB 1993.
Henry S. Gehman (tr.), Stories of the Departed, SBB 1942, 1993.
Jean Kennedy (tr.), Stories of the Mansions, SBB 1942.
B.C. Law (summaries):
The Buddhist Conception of Spirits, Calcutta 1923, Varaṇasi 1974, Delhi 1997.
Heaven and Hell in Buddhist Perspective, Ib. 1925, 1973.
P. Masefield (tr.), Vimana Stories, PTS 1990.
Thera-Therigatha
V.F. Gunaratana (tr. selection), The Message of the Saints, BPS 1969.
Edmund Jayasuriya, Thera-Therigatha. Inspired Utterances of Buddhist Monks and Nuns, based on the translations by C.A.F. Rhys Davids and K.R. Norman, Dehiwela 1999.
Khantipālo (tr. verses of Tālapuṭa Thera, with commentary), Forest Meditations, BPS 1977.
Susan Murcott, The First Buddhist Women, Berkeley 1991. Translation and commentary of Therīgāthā.
K.R. Norman (tr.), The Elders’ Verses, 2 volumes, PTS 1969/71, 1990/95:
Poems of Early Buddhist Monks, 1997;
Poems of Early Buddhist Nuns, 1997.
Damayanthi Ratwatte (tr.), Selected Translations of the Theri Gatha: Songs of Buddhist Nuns, Kandy 1983.
C.A.F. Rhys Davids (tr.):
Psalms of the Brethren, PTS 1913, 1994.
Psalms of the Sisters, PTS 1909; reprinted with Norman II as Poems of Early Buddhist Nuns, PTS 1997.
Both Rhys Davids volumes reprinted as Psalms of the Early Buddhists, PTS 1980 and Sacred Writings of the Buddhists, 3 volumes, New Delhi 1986.
C.A.F. Rhys Davids (tr. selection), Poems of Cloister and Jungle, London 1941.
Andrew Schelling and Anne Waldman (tr. selection), Songs of the Sons and Daughters of Buddha, Boston 1996.
Soma (tr. verses of Tālapuṭa Thera), His Last Performance, Kandy 1943.
Jātaka
E.B. Cowell (tr.), Jātaka Stories, 6 volumes, Cambridge 1895–1905; reprinted in 3 volumes, PTS 1972, 1981, Delhi 1990.
Ethel Beswick Jātaka Tales, London 1956. 35 tales based on Cowell’s tr.
W.B. Bollee (ed. and tr.), Kunala Jātaka, SBB 1970.
L.H. Elwell (tr.), Nine Jātakas, Boston 1886.
V. Fausböll (tr.):
Five Jātakas, Copenhagen and London 1861.
The Dasaratha-jātaka, being the Buddhist story of King Rāma, Ib.1871.
Ten Jātakas, Ib. 1872.
Two Jātakas, JRAS NS V, 1871.
H.T. Francis (tr.), ‘’The Vedabbha Jātaka, Cambridge 1884.
H.T. Francis and E.J. Thomas (tr.), Jātaka Tales, Cambridge 1916, Bombay 1970. Comprises 114 tales.
Richard Gombrich and Margaret Cone (tr. Vessantara Jātaka), The Perfect Generosity of Prince Vessantara, Oxford 1977.
I.B. Horner (ed. and tr.), Ten Jātaka Stories, London 1957, Bangkok 1974. Designed to illustrate each of the Ten Perfections.
C.S. Josson, Stories of Buddha’s Births: A Jātaka Reader, New York 1976.
Rafe Martin, The Hungry Tigress: Buddhist Legends and Jātaka Tales, Berkeley 1990. A free retelling of selected Jātakas and other Buddhist stories.
R. Morris (tr.), Jātaka Tales from the Pali, Folklore Journal II-IV, London 1887.
Piyasīlo, Jātaka Stories, Petaling Jaya, Selangor 1983. A free adaptation of the last ten Jātakas.
C.A.F. Rhys Davids (tr.), Stories of the Buddha, London 1929, New York 1989. Comprises 47 tales.
T.W. Rhys Davids (tr.), Buddhist Birth Stories, London 1880; rev. ed. by C.A.F. Rhys Davids, 1925 and Leiden and Delhi 1973. Comprises the Nidāna-Kathā and the first 40 Jātakas.
Sarah Shaw (tr.), The Jātakas: Birth Stories of the Bodhisatta, Delhi 2006. Comprises 26 tales.
E. Wray, C. Rosenfield and D. Bailey, Ten Lives of the Buddha, Thai temple paintings and Jātaka tales. New York 1972.
Paṭisambhidāmagga
Ñāṇamoli (tr.), The Path of Discrimination, PTS 1982, 1997.
Apadāna
Jonathan S. Walters (tr.), Gotamī’s Story, in Donald S. Lopez (ed.) Buddhism in Practice, Princeton 1995, pp. 113–38.
Buddhavaṃsa
I.B. Horner (tr.), Chronicle of Buddhas, SBB 1975.
B.C. Law (tr.), The Lineage of the Buddhas, SBB 1938.
Meena Talin (tr.), The Genealogy of the Buddhas, Bombay 1969.
Cariyāpiṭaka
I.B. Homer (tr.), Basket of Conduct, SBB 1975.
B.C. Law (tr.), Collection of Ways of Conduct, SBB 1938.
C. Abhidhamma Piṭaka
Dhammasaṅgaṇī: tr. C.A.F. Rhys Davids, A Buddhist Manual of Psychological Ethics, RAS, London 1900, Delhi 1975. PTS reprint 1974.
Vibhaṅga: tr. U Thittila, The Book of Analysis, PTS 1969,1988.
Dhātukathā: tr. U Nārada, Discourse on Elements, PTS 1962, 1977.
Puggalapaññatti: tr. B.C. Law, A Designation of Human Types, PTS 1922, 1979.
Kathāvatthu: tr. S.Z. Aung and C.A.F. Rhys Davids, Points of Controversy, PTS 1915, 1979.
Paṭṭhāna: tr. U Nārada, ‘’Conditional Relations, PTS I. 1969, II. 1981.
2. Anthologies
G.F. Allen, Buddha’s Words of Wisdom, London 1959, Dehiwela 2002. Sayings for each day of the year compiled from SP, mainly Sn.
Stephan Beyer (tr.), The Buddhist Experience: Sources and Interpretations, Belmont 1974.
Bhikkhu Bodhi (ed.), In the Buddha’s Words. An Anthology of Discourses from the Pali Canon Boston 2005.
E.M. Bowden, The Imitation of Buddha, 3rd ed., London 1893, Delhi 1989. Quotations from mainly Pali texts for each day of the year.
E.H. Brewster, The Life of Gotama the Buddha, London 1926, Varaṇasi 1975. Compiled exclusively from the Pali Canon as tr. by the Rhys Davids.
Kerry Brown and Joanne O’Brien (eds.), The Essential Teachings of Buddhism, London 1989. Includes I. Theravada: 1. Thailand—daily readings from SP compiled by Ajahn Tiradhammo; 2. Sri Lanka—same, by W. G. Weeraratna and Dhanapala Samarasekara.
E.W. Burlingame (tr.), Buddhist Parables, New Haven 1922, Delhi 2004. Comprises over 200 allegories, anecdotes, fables and parables from VP, SP, A, Dhp Commentaries, and Milindapañhā.
E.A. Burtt (ed.), The Teachings of the Compassionate Buddha New York 1955, 1963. Includes selections from Mahāvagga and Thera-Therigāthā (Rhys Davids), Dhp (Max Muller), Sn (Chalmers), etc.
Paul Carus, The Gospel of Buddha, LaSalle (Illinois) 1894, London 1943, 1974, Tucson (Arizona) 1972, New Delhi 1981. Selection off printed as Sayings of Buddha, New York 1957.
Edward Conze:
(tr.) Buddhist Scriptures, Harmondsworth 1959, 1971.
(ed.) Buddhist Texts through the Ages, Oxford. 1954, New York 1964. Includes I.B. Horner (tr.), selection mainly from VP and SP.
The Way of Wisdom: The Five Faculties, BPS 1964. Illustrated from M, S, Milindapanha and Visuddhimagga.
A.K. Coomaraswamy and I.B. Horner (tr.), The Living Thoughts of Gotama the Buddha, London 1948, Bombay 1956, New Delhi 1982. Includes extracts from VP and SP (and Commentaries), Milindapanha and Visuddhimagga.
S. Dhammika (comp.):
Buddha Vacana, Daily Readings from Sacred Literature of Buddhism. Singapore 1989—(ed. and tr.).
Gemstones of the Good Dhamma BPS 1987. A short selection of verses from SP and Milindapanha, Pali and English on facing pages.
Sayings of the Buddha, Singapore 1993.
Sudhakar Dikshit, Sermons and Sayings of the Buddha, Bombay 1958, 1977. A selection from VP and SP.
David Evans:
The Buddha Digest: Modern Transcriptions of Pali Texts, Published privately, Leeds 2004.
The Five Nikāyas: Discourses of the Buddha I, Rangoon 1978. Offprints from The Light of the Dhamma, including the Patimokkha, numerous suttas, selection from Vibhaṅga.
Dwight Goddard (ed.), A Buddhist Bible, New York 1932, Boston 1970. Includes D 13, M 118, all of Nyanatiloka’s Word of the Buddha.
C.H. Hamilton, Buddhism, a Religion of Infinite Compassion, New York 1952. Includes selections from SP in standard early translations.
John J. Holder (tr.), Early Buddhist Discourses, Indianapolis 2006. Comprises new translations of D 9, 13, 15, 22, 26, 31, M 18, 22, 26, 38, 58, 63, 72, 93, Kālāma Sutta and extracts from S.
I.B. Horner (tr.), Early Buddhist Poetry, Colombo 1963 from SP.
Khantipālo, Buddha, My Refuge: Contemplation of the Buddha based on the Pali Suttas, BPS 1990. Texts on the Buddha from SP, arranged by way of the nine Buddha-virtues.
The Splendour of Enlightenment, 2 volumes, Bangkok 1976. A life of the Buddha extracted from Pali (PTS Translation Series and early Buddhist Sanskrit texts.
David Maurice (tr.), The Lion’s Roar, London 1962, New York 1967. Anthology mostly from SP, includes Pātimokkha.
Ñāṇamoli (tr.):
The Life of the Buddha, BPS 1972. Compiled from the VP and SP. Partial offprint as The Buddha’s Teaching in His Own Words, BPS 1998.
Mindfulness of Breathing, BPS 1964. Includes M 118 and related passages.
The Practice of Loving kindness, BPS 1959. Comprises the Karaṇīyamettā Sutta and short extracts from the texts on this subject.
Nārada (tr.), Everyman’s Ethics, BPS 1959. Comprises D 31, A 8:54, Sn 1:6, 2:4.
Nyanaponika (tr.), ‘’The Five Mental Hindrances, BSS 1947, BPS 1961. Selected passages from the Canon and Commentaries.
The Four Nutriments of Life, BPS 1967. A selection mainly from S and its Commentary.
The Roots of Good and Evil, BPS 1978. Extracts mainly from A.
Nyanatiloka:
(tr.), The Buddha’s Path to Deliverance, in its Threefold Division and Seven Stages of Purity, BSS 1952, BPS 1982. Compiled from SP.
Word of the Buddha, Rangoon 1907, 16th English ed., BPS 1980. The first really systematic exposition of the entire teachings of the Buddha presented in the Master’s own words as found in the Sutta Piṭaka … in the form of the Four Noble Truths.
Geoffrey Parrinder, The Wisdom of the Early Buddhists, London 1977. 108 extracts mainly from D (Rhys Davids) and M (Horner), The Sayings of the Buddha, London 1991\.
T.W. Rhys Davids (tr.), Buddhist Suttas, SBE 1881, New York 1969, Delhi 1980. Comprises D 13, 16, 17; M 2, 6, 16; S 56:11.
Stanley Rice, The Buddha Speaks Here and Now, Fundamental Buddhist Scriptures interpreted in Contemporary Idiom, BPS 1981. Reformulations of D 2, M 10, 20, 22, 43, 131; several other suttas from S, A, and Sn.
S. Radhakrishnan and Charles A. Moore (ed.), A Source Book in Indian Philosophy, Princeton-Oxford 1957. Includes M 141 (Chalmers), Dhp (Radhakrishnan), extracts from the Udāna and Itivuttaka (Woodward), etc.
Lucien Stryk (ed.) World of the Buddha, New York 1968, 1982. Includes extracts from SP, Milindapanha and Visuddhimagga (Warren).
Susan Shaw, Buddhist Meditation, Richmond (Surrey) 2006.
Peter Skilling (ed.), Beyond Worldly Conditions, Bangkok 1999. Mss and commentaries on the Lokadhamma Sutta and related texts.
J. Subasinha, Buddhist Rules for the Laity, Madras 1908, Delhi 1997. Comprises D 31 and A 8:54.
J. Thomas (tr.), Early Buddhist Scriptures, London 1935, New York 1974, New Delhi 1996. Contains a wide selection from SP.
The Road to Nirvana, London 1950. Selected texts.
Vajirananavarorasa Dhammavibhaga: Numerical Sayings of Dhamma, 2 volumes, Bangkok 1968–70.
Henry Clarke Warren (tr.), Buddhism in Translations, Harvard 1896, New York 1972, Delhi 1987. Also reprinted as Buddhist Discourses, Delhi 1980. Comprises selections from VP and SP, Jātakas, Sumaṅgalavilasini, Milindapanha and Visuddhimagga.
The Life of the Buddha, Harvard 1923. Compiled from relevant sections of the above work. Revised edition, Everyman’s Life of the Buddha, Conesville 1968. A further selection appeared as The Wisdom of Buddha, New York 1968.
L. Woodward (tr.), Some Sayings of the Buddha, London 1925, 1974, New York 1973. Short passages from VP and SP. Reprinted as The Wisdom of Buddha, Delhi 2005.
3. Devotional Manuals
(Romanised Pali texts and translations)
Acharya Buddharakkhita, Buddhist Manual for Everyday Practice, Bangalore 1986.
K. Sri Dhammananda, Handbook of Buddhists, BMS 1965 – Daily Buddhist Devotions, BMS 1991, 1993
B. Dhammaratana:
Aura of the Dhamma, Singapore 1979.
Excerpts from the Book of Recitations, Mahāmakuta Educational Council, Bangkok 1957.
Khantipālo, Namo, Chanting Book. Wisemans Ferry, NSW (Australia) 1988.
Nārada and Kassapa, The Mirror of the Dhamma. Colombo, 1926, BPS 1963, Dehiwela 2005.
B. Pemaratana, Way to the Buddha, Penang 1964, 1970.
Piyadassi, The Book of Protection, BPS 1975. The first complete translation of the paritta book.
D.G. Ariyapala Perera, Buddhist Paritta Chanting Ritual, Dehiwela 2000.
Piyasīlo, The Puja Book: Paritta, Plainchant, and Rites of Passage, 4 volumes, Petaling Jaya 1990–92.
Rewata Dhamma, Mahā Paritta. The Great Protection, Birmingham Buddhist Vihara 1996.
H. Saddhatissa, Handbook of Buddhists, MBS, Sarnath 1956, 1973.
H. Saddhatissa and Russell Webb, A Buddhist’s Manual, MBS, London 1976.
H. Saddhatissa and Ven. Pesala, 2nd rev. ed., 1990.
Somboon Siddhinyano, Romanization of the Pali Chanting Book, Bangkok 1985, Wolverhampton Buddha Vihara 1987.
Pe Maung Tin, Buddhist Devotion and Meditation, SPCK, London 1964.
Sao Htun Hmat Win:
Eleven Holy Discourses of Protection, Mahā Paritta Pali, including the apocryphal Pubbanha Sutta, Rangoon 1981.
Basic Principles of Burmese Buddhism, Rangoon 1985.
K. Wimalajothi, Buddhist Chanting, Dehiwela 2003
4. Post-Canonical and Commentarial Literature
A. The Commentaries (in English translation)
Buddharakkhita, An Unforgettable Inheritance, (Commentary on Dhp I and II. 4 volumes. MBS, Bangalore 1973–89.
E.W. Burlingame, Buddhist Legends, (Buddhaghosa’s Dhammapadaṭṭhakathā). 3 volumes, Harvard 1921, PTS 1995, Delhi 2005.
P. Godahewa, Samanta-pāsādikā (Bāhira Nidāna Vannanā), (Introduction to the Samantapāsādika, Buddhaghosa’s commentary on Vinaya Piṭaka). Ambalangoda 1954.
I.B. Horner, Clarifier of the Sweet Meaning, (Madhuratthavilāsinī, Buddhadatta’s commentary on the Buddhavaṃsa), SBB 1978.
N.A. Jayawickrama:
The Inception of Discipline and the Vinaya Nidāna, (As for Godahewa), SBB 1962.
Story of Gotama Buddha (Nidānakathā of the Jātakaṭṭhakathā), PTS 1990.
Khantipālo, Buddhist Stories, (Selected and revised from Burlingame), 4 parts, BPS 1982–88.
U Ba Kyaw and P. Masefield, Peta-Stories, (Paramatthadīpanī, Dhammapāla’s commentary on the Petavatthu). SBB 1980.
B.C. Law, The Debates Commentary, (Buddhaghosa’s Kathāvatthuppakaraṇaṭṭhakathā, part of the Pañcappakaraṇaṭṭhakathā), PTS 1940, 1988.
Peter Masefield:
Elucidation of the Intrinsic Meaning so Named, (Dhammapāla’s commentary on the Vimānavatthu). SBB 1989,
Udāna Commentary, 2 volumes, PTS 1994–95.
Ñāṇamoli:
Illustrator, (from Minor Readings and Illustrator) (Paramatthajotikā, Buddhaghosa’s commentary on the Khuddakapātha), PTS 1960, 1991.
The Dispeller of Delusion, (Sammohavinodanī, Buddhaghosa’s commentary on the Vibhaṅga), SBB I, 1987, II, 1991.
Nyanaponika (ed.), Stories of Old, BPS 1963. An anthology from the Commentaries.
Pe Maung Tin, The Expositor, (Atthasālinī, Buddhaghosa’s commentary on the Dhammasaṅgaṇī), 2 volumes, PTS 1920–21, 1976.
William Pruitt, The Commentary on the Verses of the Theris, PTS 1998.
Yang-Gyu An, The Buddha’s Last Days. Buddhaghosa’s Commentary on the Mahāparinibbāna Sutta, PTS 2003.
B. Pali Exegeses (in English translation)
Abhidhammatthasaṅgaha:
S.Z. Aung and C.A.F. Rhys Davids, Compendium of Philosophy, PTS 1910, 1995.
Egerton C. Baptist, Abhidhamma for the Beginner, Colombo 1959, Dehiwela 2004.
Bhikkhu Bodhi (ed. and tr.), A Comprehensive Manual of Abhidhamma, BPS 1993.
C.L.A. de Silva, A Treatise on Buddhist Philosophy or Abhidhamma, Colombo 1937, Delhi 1997.
Huyen-Vi, The Four Abhidhammic Reals, Linh-So’ n, Joinville-le-Pont (Paris) 1982.
Jagdish Kashyap, The Abhidhamma Philosophy I, Benares 1942, Patna 1954, Delhi 1982.
Nārada, A Manual of Abhidhamma, Colombo 1956, BPS 1968, Rangoon 1970; rev. ed. BPS 1975.
R.P. Wijeratne and Rupert Gethin (tr., and Abhidhammavibhāvini), Summary of the Topics and Exposition of the Topics of Abhidhamma, PTS 2002.
Milindapañhā:
R. Basu, A Critical Study of the Milindapanha, Calcutta 1978.
I.B. Horner, Milinda’s Questions, 2 volumes, SBB 1963–64, 1990–91.
Minh Chau, Milindapañha and Nāgasenabhikshusūtra, Calcutta 1964. A comparative study.
Bhikkhu Pesala, The Debate of King Milinda, abridged, Delhi 1991.
C.A.F. Rhys Davids, The Milinda-Questions, London 1930, Delhi 1997; Richmond (Surrey) 2000. An inquiry into its place in the history of Buddhism with a theory as to its author.
T.W. Rhys Davids, The Questions of King Milinda, 2 volumes, SBE 1890–94, New York 1969, Delhi 2005.
Nettippakaraṇa:
Ñāṇamoli, The Guide, PTS 1962, 1977. Petakopadesa: Ñāṇamoli Piṭaka-Disclosure. PTS 1964, 1979.
Rūpārūpavibhāga:
B.N. Chaudhury, Abhidhamma Terminology in the Rūpārūpavibhāga, Calcutta 1983.
Robert Exell, The Classification of Forms and Formless Things, Visākha Puja, Bangkok 1964, JPTS XVII, 1992, pp. 1–12.
Vimuttimagga:
N.R.M. Ehara, Soma and Kheminda, The Path of Freedom, Colombo 1961, BPS 1977.
Visuddhimagga:
Jion Abe, Saṅkhepatthajotani Visuddhimaggacullaṭīkā sīla-Dhutaṅga: A study of the first and second chapters of the Visuddhimagga and its Commentaries, Poona 1981.
P.V. Bapat, Vimuttimagga and Visuddhimagga: A Comparative Study, Poona 1937.
Edward Conze, Buddhist Meditation, London 1956, 1972. Includes extensive passages from Vism.
U Dhammaratana, Guide through Visuddhimagga, MBS, Varaṇasi 1964, Colombo 1980.
Baidyanath Labh, Paññā in Early Buddhism, with special reference to Visuddhimagga, Delhi 1991.
Robert Mann and Rose Youd, Buddhist Character Analysis, (based on Vism). Bradford-on-Avon 1992.
Ñāṇamoli, The Path of Purification, Colombo 1956, BPS 1975, 2 volumes, Berkeley 1976.
Pe Maung Tin, The Path of Purity, PTS, 3 volumes, 1922–1931, 1 vol, 1975.
Vyañjana, Theravāda Buddhist Ethics with special reference to Visuddhimagga, Calcutta 1992.
C. Non-Indian Pali Literature
Burma (Myanmar from 1989)
Chester Bennett (tr. Malalankaravatthu), Life of Gaudama, Journal of the American Oriental Society III, New York 1853. Revised by Michael Edwardes as A Life of the Buddha, London 1959.
Paul Bigandet (tr. Tathāgata-udāna), The Life or Legend of Gaudama, 2 volumes, Rangoon 1858, London 1911–12
Mabel H. Bode, The Pali Literature of Burma, London 1909, 1966.
Asha Das, The Chronicle of Burma: The Cha-Kesadhātuvaṃsa, Delhi 1994.
Emil Forchhammer, Report on the Pali Literature of Burma, Calcutta 1879.
L. Allan Goss (tr. Vessantara Jātaka), The Story of Wethan-da-ya, Rangoon 1886.
James Gray (ed. and tr.), Buddhaghosuppatti or Historical Romance of the Rise and Career of Buddhaghosa, London 1892, 2001.
Ann Appleby Hazelwood (tr.), Pañcagatidīpanī, JPTS XI, 1987, pp. 133–59.
Mahāsi Sayādaw, The Progress of Insight, BPS 1965. A contemporary Pali treatise on satipatthāna meditation, with translation by Nyanaponika.
Sri Lanka (Ceylon)
G.P. Malalasekera, The Pali Literature of Ceylon, London 1928, Colombo 1958.
Primoz Pecenko:
Sāriputta and his works, JPTS XXIII 1997, pp. 159–79.
Līnatthapakāsinī and Sāratthamañjūsā: The Purānatīkās and the Tīkās on the Four Nikāyas, JPTS XXVII, 2002, pp. 61–113.
Maung Tin (tr.), Abhisambodhi Alankāra: The Embellishments of Perfect Knowledge, Journal of the Burma Research Society I-III, Rangoon 1912–13.
H.C. Warren (partial tr.), Anāgatavaṃsa: The Buddhist Apocalypse, in Buddhism in Translations (op.cit.), describing disappearance of the Buddha’s Teaching.
H. Saddhatissa (ed. and tr.), Dasabodhisattuppattikathā: Birth Stories of the Ten Bodhisattas, SBB 1976.
William Pruitt (tr.), Anagatavamsa, The Chronicle of the Future Buddha in Sayagyi U Chit Tin, The Coming Buddha.
K.R. Norman (rev. tr.), Ariya Metteyya, BPS 1992, pp. 49–61, The Chronicle of the Future (Buddha) JPTS XXVIII 2006, pp. 19–32.
C. Duroiselle (tr.), Jinacarita: The Career of the Conqueror, London 1906, Delhi 1982.
tr. W.H.D. Rouse. JPTS 1904–5, reprinted Oxford 1978, New Delhi 1985.
James Gray (tr.) Jinālankāra: Embellishments of Buddha, London 1894, SBB 1981.
Widurupola Piyatissa (ed. and tr.), Kāmalañjali: ’With Folded Hands,’ Colombo 1952; reprinted in P. Sugatānanda, Sangīti, Rangoon 1954. A modern devotional poem.
R.F. Gombrich (ed. and tr.), Kosalabimbavaṇṇanā, in Heinz Bechert (ed.) Buddhism in Ceylon and Studies in Religious Syncretism in Buddhist Countries, Göttingen 1978.
H. Saddhatissa, Nāmarūpasamāso.
Khema, Nāmarūpasamāso, The Summary of Mind and Matter, JPTS XI, 1987, pp. 5–31.
D.J. Gogerly, Rasavāhinī, The Orientalist I, 1884, pp. 204–5. A detailed summary of the Rasavāhinī.
Junko Matsumura, Remarks on the Rasavāhinī and the Related Literature, JPTS XXV, 1999, pp. 155–72.
H.C. Norman, Buddhist Legends of Asoka and his Times, translated from the Pali of the Rasavāhinī by Laksmana Sāstri, Journal of the Asiatic Society of Bengal. NS 6, 1910, pp. 52–72.
Ann Appleby Hazelwood (tr.), Saddhammopāyana, JPTS XII, 1988, pp. 65–168.
B.C. Law (tr.), Telakatāhagāthā: Verses on Oil-Pot, Indian Culture V, Calcutta 1938–1939.
S.K. Rāmachandra Rao (ed. and tr.), Song in the Cauldron of Oil, Quarterly Journal of the Mythic Society XLVII, Bangalore 1957.
C. Sameresingha (tr.), The Dying Arahat’s Sermon, The Buddhist Ray, Santa Cruz (California) 1889–90; reprinted in Pali Buddhist Review 2, London 1977.
Charles Hallisey (ed.), Tundilovāda: an Allegedly Non-Canonical Sutta, JPTS XV, 1990, pp. 155–95.
Charles Hallisey (tr.), The Advice to Layman Tundila, Buddhism in Practice, ed. Donald S.Lopez, Princeton 1995, pp. 302–13.
H. Saddhatissa, (ed. H.), Upāsakajanālankāra: The Adornment of the Laity, with English synopses, PTS 1965.
Thailand (Siam)
Steven Collins, The Story of the Elder Māleyyadeva, JPTS XVIII, 1993, pp. 65–96.
Oskar von Hinüber, Chips from Buddhist Workshops. Scribes and Manuscripts from Northern Thailand, JPTS XXII, 1996, pp. 35–57.
Padmanabh S. Jaini, ”Akāravattārasutta: An ’Apocryphal’ Sutta from Thailand,” Indo-Iranian Journal 35, 1992, pp. 192–223.
Bunyen Limsawaddi (tr.), Stanzas on the Ten Perfections, The Wisdom Gone Beyond, Bangkok 1966.
Hans Penth, Buddhist Literature of Lān Nā on the History of Lān Nā’s Buddhism, JPTS XXIII, 1997, pp. 43–81.
H. Saddhatissa, Pali Literature of Thailand (including Laos). Buddhist Studies in Honour of I.B. Horner, ed. L.S. Cousins et al, Dordrecht 1974; reprinted in Pāli Literature of South-East Asia, Singapore 1993, 2004.
Peter Skilling, The Sambuddha verses and later Theravādin Buddhology, JPTS XXII, 1996, pp. 151–83.
Kenneth E. Wells, Thai Buddhism: Its Rites and Activities, Bangkok 1940, 1975. A comprehensive survey which includes (in translation) all the Pāli stanzas recited on all religious, social and state occasions.
Cambodia and Laos
Charles Hallisey The Sutta on Nibbāna as a Great City. Buddhist Essays. A Miscellany, ed. P. Sorata Thera et al. London 1992, pp. 38–67.
H. Saddhatissa:
Pali Studies in Cambodia, Buddhist Studies in honour of Walpola Rāhula, ed. S. Balasooriya et al, London 1980.
Pali Literature in Cambodia JPTS IX, 1981, and Literature in Pali from Laos (Studies in Pali and Buddhism, ed. A.K. Narain, Delhi 1979 all reprinted in Pāli Literature of South-East Asia, Singapore 1993, 2004.
5. Studies from Pali Sources
A. General Studies
G.F. Allen, The Buddha’s Philosophy, London 1959.
Anālayo S., Satipatthāna. The Direct Path to Realization, Birmingham and BPS 2003. A detailed textual study of the Satipaṭṭhāna Sutta including its translation.
Carol S. Anderson, Pain and its Ending. The Four Noble Truths in the Theravāda Buddhist Canon, Richmond (Surrey) 1999, Delhi 2001.
Harvey B. Aronson, Love and Sympathy in Theravada Buddhism, Delhi 1980, 1986. A survey based on the four main Nikāyas, their Commentaries and the Visuddhimagga.
S.C. Banerji, An Introduction to Pali Literature, Calcutta 1964.
P.V. Bapat (ed.), 2500 Years of Buddhism, Delhi 1956, 1987. Includes a survey of VP, SP and Dhp.
V. Bhattacharya, Buddhist Texts as recommended by Asoka, Calcutta 1948.
Anne M. Blackburn, Buddhist Learning and Textual Practice in the Eighteenth Century Lankan Monastic Culture, Princeton 2001.
Kathryn R. Blackstone, Women in the Footsteps of the Buddha. Struggle for Liberation in the Therigatha, London 1998.
George D. Bond, The Word of the Buddha, Colombo 1982. On the Tipiṭaka and its interpretation in Theravada Buddhism.
Siddhi Butr-Indr, The Social Philosophy of Buddhism, Bangkok 1973.
Choong Mun-keat:
The Fundamental Teachings of Early Buddhism, Wiesbaden 2000.
The Notion of Emptiness in Early Buddhism, Singapore 1995, Delhi 1999.
Steven Collins:
On the very idea of the Pali Canon, JPTS XV, 1990, pp. 89–126.
Selfless Persons: Imagery and thought in Theravāda Buddhism, Cambridge 1982, 1994.
Mary Cummings, The Lives of the Buddha in the Art and Literature of Asia, University of Michigan, Ann Arbor 1982. Includes a selection from the Jātakas.
James D’Alwis, Buddhism: its Origins, History and Doctrines, its Scriptures and their Language, Pali, Colombo 1862, JPTS 1883, reprinted 1978.
Asha Das, A Literary Appraisal of Pali Poetical Works, Calcutta 1994.
C. de Saram, The Pen Portraits of Ninety-Three Eminent Disciples of the Buddha, Colombo 1971.
M.G. Dhadhale, Synonymic Collocations in the Tipiṭaka: A Study, Poona 1980.
James Egge, Religious Giving and the Invention of Karma in Theravāda Buddhism, Richmond (Surrey) 2002.
Toshiichi Endo, Dana: The Development of Its Concept and Practice, Colombo 1987.
Jan T. Ergardt, Faith and Knowledge in Early Buddhism, Leiden 1977. An analysis of the contextual structures of an Arahant-formula in the Majjhima Nikāya.
J. Evola, The Doctrine of Awakening. A study on the Buddhist Ascesis, London 1951, Rochester (Vermont) 1995. Illustrated from the four main Nikāyas, Dhp and Sn, this work remains the most radical interpretation of the subject.
Paul Fuller, The Notion of Diṭṭhi in Theravāda Buddhism, Richmond (Surrey) 2005.
Wilhelm Geiger, Pali Literature and Language, Calcutta 1943, Delhi 1968.
Rupert Gethin:
The Buddhist Path to Awakening. A Study of the Bodhi-Pakkhiyā Dhammā, Leiden 1992.
The Foundations of Buddhism, Oxford 1998.
Helmuth von Glasenapp, Buddhism, a Non-Theistic Religion, New York 1966, London 1970. Includes extensive references to devas in the Canon.
Richard Gombrich, How Buddhism Began: The Conditioned Genesis of the Early Teachings, London and Atlantic Highlands (New Jersey) 1996, Richmond (Surrey) 2000.
L.R. Goonesekere, Buddhist Commentarial Literature, BPS 1967.
L. Grey, Concordance of Buddhist Birth Stories, PTS 2000.
George Grimm, The Doctrine of the Buddha: The Religion of Reason and Meditation, Leipzig 1926, East Berlin 1958, Delhi 1973. Despite the controversial nature of this classic tome, the author claimed that he has built up his work exclusively on the Sutta Piṭaka.
Ānanda W.P. Guruge, Buddhism: The Religion and Its Culture,Madras 1975, rev. ed., Colombo 1984. Includes a concise analysis of Buddhist Literature (Ch. V) together with an anthology from SP (Ch. VI).
J.R. Halder, Early Buddhist Mythology, New Delhi 1977. A comprehensive study based mainly on the Vimānavatthu, Petavatthu and Buddhavaṃsa.
Sue Hamilton, Early Buddhism: A New Approach, London 2000.
Peter Harvey, The Selfless Mind: Personality and Consciousness, and Nirvana in Early Buddhism, Richmond (Surrey) 1995.
K.L. Hazra:
Pāli Language and Literature, 2 volumes, New Delhi 1994.
Studies on Pali Commentaries, New Delhi 1991.
History of Theravāda Buddhism in South-East Asia, New Delhi 1982.
Rise and Decline of Buddhism in India, New Delhi 1998.
Buddhist Annals and Chronicles of South-East Asia, New Delhi 2002.
Hellmuth Hecker—all BPS:
Ānanda: The Guardian of the Dhamma, 1980.
Anāthapiṇḍika: The Great Benefactor, 1986.
Anuruddha: Master of the Divine Eye, 1989.
Life of Aṅgulimāla, 1984.
Life of Mahā Moggallāna, 1979.
Lives of the Disciples I, 1967. Contains The Upāsaka Citta, The Bhikkhu Citta, and Father and Mother Nakula.
Mahā Kassapa: Father of the Sangha, 1987.
O. V. Hinüber, A Handbook of Pāli Literature, Berlin, New York, New Delhi 1996.
Frank J. Hoffman and Deegalle Mahinda (ed.), Pāli Buddhism, Richmond (Surrey) 1996.
I.B. Horner
The Basic Position of Sīla, BSS 1950.
Early Buddhism and the Taking of Life, BPS 1967.
The Early Buddhist Theory of Man Perfected. A Study of the Arahant, London 1936, Amsterdam 1975, New Delhi 1979.
Women in Early Buddhist Literature, BPS 1961.
Women under Primitive Buddhism, London 1930, Delhi 1973, Amsterdam 1975.
Huyen-Vi, A Critical Study of the Life and Works of Sāriputta Thera, Saigon 1972, Linh-So’n, Paris 1989.
S. Jayawardhana, Handbook of Pali Literature, Colombo 1994.
Rune E.A. Johansson:
The Dynamic Psychology of Buddhism, London 1983. A study of paṭiccasamuppāda from SP.
The Psychology of Nirvana, London 1969, New York 1970. The goal of Buddhism clarified by means of SP.
Susan Elbaum Jootla, Inspiration from Enlightened Nuns, BPS 1988. An essay based on the Therigatha and Bhikkhuni Saṃyutta.
Y. Karunadasa, Buddhist Analysis of Matter, Colombo 1967.
Khantipālo:
Banner of the Arahants, BPS 1979. A detailed history and account of the Bhikkhu Sangha.
Pointing to Dhamma Bangkok 1973. Thirty discourses based on Pali texts.
Kheminda, Path Fruit and Nibbāna, Colombo 1965. The path to Nibbāna illustrated from Pali sources.
Ria Kloppenborg, The Paccekabuddha, Leiden 1974, abridged ed. BPS 1983. A study of asceticism from canonical and commentarial literature, including a translation of Sn 1:3.
Baidyanath Labh, Paññā in Early Buddhism, Delhi 1991. A philosophical analysis with special reference to the Visuddhimagga.
B.C. Law:
A History of Pali Literature, 2 volumes London 1933, Varanasi 1974. Volume I comprises a detailed analysis of SP.
The Life and Work of Buddhaghosa, Calcutta 1923, Bombay 1946, Delhi 1976.
Ko Lay, Guide to Tipiṭaka Rangoon 1986, Delhi 1990, Bangkok 1993, Dehiwela 1998.
Ledi Sayādaw:
Bodhipakkhiya Dipani: The Requisites of Enlightenment, BPS 1971.
Catusacca Dipani: Manual of the Four Truths. (?)
Maggaṅga Dipani: Manual of the Constituents of the Noble Path, Rangoon 1961, Abingdon 1984. Rev. ed., The Noble Eightfold Path and its Factors Explained, BPS 1977.
Niyama Dipani: Manual of Cosmic Order, Mandalay 1921.
Sammadiṭṭhi Dipani: Manual of Right Understanding, The Light of the Dhamma (N.S.), Rangoon 1982.
Vipassana Dipani: Manual of Insight, Mandalay 1915, BPS 1961.
Uttamapurisa Dīpanī
Vijjāmagga Dīpanī
N.B. The above Manuals also appeared in the first series of The Light of the Dhamma, (1950s) and were off printed in one volume entitled The Manuals of Buddhism, Rangoon, 1965, Bangkok 1978, Delhi 1997.
T.O. Ling, Buddhism and the Mythology of Evil, London 1962. A comprehensive survey of all references to Māra in the Canon.
James P. McDermott, Development in the Early Buddhist Concept of Kamma/Karma, New Delhi 1984.
Peter Masefield, Divine Revelation in Pali Buddhism, Colombo 1986.
Bruce Matthews, Craving and Salvation: A Study in Buddhist Soteriology, Waterloo (Ontario) 1983.
Muni Shri Nāgarajji, Agama and Tripiṭaka: A Comparative Study I, Historical Background, New Delhi 198
Hajime Nakamura:
Gotama Buddha, Los Angeles-Tokyo 1977.
Indian Buddhism. A Survey with Bibliographical Notes, Osaka 1980, Delhi 1987.
Ñāṇananda, Concept and Reality in Early Buddhist Thought, BPS 1971. An essay on papañca and papañca-saññā-saṅkha.
Nārada:
The Bodhisatta Ideal, Colombo 1963. The Ten Perfections illustrated from the Jātakas.
The Buddha and His Teachings, Saigon 1964, Colombo 1973, BMS 1977, BPS 1980.
Sunthorn Na-Rangsi, The Buddhist Concepts of Karma and Rebirth, Bangkok 1976. With special reference to the Pali Canon.
K.R. Norman:
Pali Literature, Wiesbaden 1983.
A Philological Approach to Buddhism, SOAS, London 1997, PTS, 2006.
Collected Papers, 7 volumes, PTS 1990–2001.
Nyanaponika:
Anatta and Nibbāna, BPS 1959, reprinted in Pathways of Buddhist Thought, London 1971.
Buddhism and the God-Idea, BPS 1962.
The Heart of Buddhist Meditation, Colombo 1954, London 1983. Includes M 10 and related texts.
The Life of Sāriputta, BPS 1966.
The Vision of Dhamma: Buddhist Writings of Nyanaponika Thera, London 1986.
Nyanaponika and H. Hecker, Great Disciples of the Buddha, Boston 1997.
Somdet Phra Nyanasamvara (formerly Phra Sasana Sobhana). Contemplation of the Body, Bangkok 1974. The transcription of nineteen talks on the first foundation of mindfulness.
C. Nyanasatta, Basic Tenets of Buddhism, Colombo 1965.
Hermann Oldenberg, Buddha: His Life, His Doctrine, His Order, London 1882, Delhi 1971. The first major exposition of Buddhism in the West based entirely on the Pali Canon.
G.C. Pande, Studies in the Origins of Buddhism, Allahabad University 1957, Delhi 1974. Includes a comprehensive analysis of the four main Nikāyas.
Joaquin Perez-Remon, Self and Non-Self in Early Buddhism, The Hague 1980.
Piyadassi, The Buddha’s Ancient Path, London 1964, BPS 1974. A detailed analysis of the Four Noble Truths and Noble Eightfold Path.
Walpola Rāhula, What the Buddha Taught, Bedford 1959, New York 1962, Dehiwela 2006. Includes a short anthology from SP.
Rajesh Rañjan, Exegetical Literature in Pali: Origin and Development, Delhi 2005.
C.A.F. Rhys Davids, Buddhist Psychology, London 1914. An inquiry into the analysis of mind in Pali literature. Rewritten as The Birth of Indian Psychology and its Development in Buddhism, London 1936.
T.W. Rhys Davids, Buddhism: Its History and Literature, New York 1896, Calcutta 1962, Varaṇasi 1975—Lecture II from The Hibbert Lectures 1881, London 1891. Includes probably the earliest accurate analysis of the Pali Canon.
H. Saddhātissa:
The Buddha’s Way, London 1971. Includes selected suttas.
The Life of the Buddha, London 1976. Includes the salient features of the Buddha’s teaching mission based on VP and SP.
E.R. Saratchandra, Buddhist Psychology of Perception, Colombo 1958, Dehiwela 1994.
Juliane Schober (ed.), Sacred Biography in the Buddhist Traditions of South and Southeast Asia, Honolulu 1997.
Ved Seth, Study of Biographies of the Buddha, Delhi 1992.
Sheo Kumar Singh, History and Philosophy of Buddhism, Patna 1982. Based mainly on Pali Canonical and exegetical literature.
Harcharan Singh Sobti, Nibbāna in Early Buddhism, Delhi 1985. Based on Pali Sources from 6th B.C. to 5th A.D.
G.A. Somaratne, Intermediate Existence and the Higher Fetters in the Pāli Nikāyas, JPTS XXV, 1999, pp. 121–54.
R.L. Soni, The Only Way to Deliverance, Boulder 1980. Includes D 22.
Donald K. Swearer, A Guide to the Perplexed: The Satipaṭṭhāna Sutta, BPS 1973.
S. Tachibana, The Ethics of Buddhism, Oxford 1926, BSS 1961, London and Totowa (New Jersey) 1981, Richmond (Surrey) 1995. A study from the SP.
Meena Talin, Women in Early Buddhist Literature, Bombay University 1972. Includes Bhikkhunī Pātimokkha.
Ṭhānissaro Bhikkhu, The Wings to Awakening, Barre (Mass.) 1996.
E.J. Thomas, The History of Buddhist Thought, London 1933, Richmond (Surrey) 1997. Includes a short analysis of the Canon.
Mahesh Tiwary, Sīla, Samādhi and Prajna: The Buddha’s Path of Purification, Patna 1987.
Entai Tomomatsu:
Lectures on the Dhammapada, Tokyo 1956–1959.
Lectures on the Saṃyutta Ratha, Tokyo 1960.
Paravahera Vajiranana, Buddhist Meditation in Theory and Practice, Colombo 1962, BMS 1975. A General Exposition according to the Pali Canon of the Theravada School.
Nina van Gorkom, Buddhism in Daily Life, Bangkok 1977. Illustrated by relevant passages from SP.
Tilmann Vetter, The ‘Khandha Passages’ in the Vinayapiṭaka and the four main Nikāyas, Vienna 2000.
A.K. Warder, Indian Buddhism, Delhi 1970, rev. ed. 1980.
Fumimaro Watanabe, Philosophy and its Development in the Nikāyas and Abhidhamma, Delhi 1981.
David Webster, Philosophy of Desire in the Buddhist Pali Canon, London 2005.
R.G. de S. Wettimuny, The Buddha’s Teaching: It’s Essential Meaning, Colombo 1969. Based on Ñāṇavira’s radical interpretation of the earliest Nikāya material.
K.D.P. Wickremesinghe, The Biography of the Buddha, Colombo 1972. A detailed narrative interspersed with extracts from VP and SP.
O.H. de A. Wijesekera, The Three Signata, BPS 1960. Essay on anicca, dukkha and anattā illustrated from the SP.
M. Winternitz, History of Indian Literature II, Calcutta 1933, New Delhi 1972.
Yashpal, A Cultural Study of Early Pali Tipitikas (sic), 2 volumes, Delhi 1998.
B. Vinaya Studies
D.N. Bhagavat, Early Buddhist Jurisprudence, Poona 1939. A study of the Vinaya.
William M. Bodiford, Going Forth. Visions of Buddhist Vinaya, Honolulu 2005.
Jotiya Dhirasekera, Buddhist Monastic Discipline, Colombo 1982.
R. Spence Hardy, Eastern Monachism, An account of the origins, laws, discipline, sacred writings, religious ceremonies and present circumstances of the order of mendicants founded by Gotama Buddha. Compiled from Sinhalese Pali manuscripts, etc. London 1850, Delhi 1989.
John C. Holt, Discipline: The Canonical Buddhism of the Vinayapiṭaka, Delhi 1983.
Ute Husken, The Legend of the Establishment of the Buddhist Order of Nuns in the Theravāda Vinaya-Piṭaka, JPTS XXVI, 2000, pp. 43–69.
Prince Jinavarasirivaddhana, Sāmaṇerasikkha—the Novice’s Training, Bangkok 1967.
Chatsumarn Kabilsingh, A Comparative Study of Bhikkhuni Patimokkha, Varaṇasi 1984.
G.S.P. Misra, The Age of Vinaya, New Delhi 1972. An historical and cultural study of the Vinaya.
Edith Nolot, Studies in Vinaya Technical Terms I-III, JPTS XXII, 1996, pp. 73–150; IV-X. JPTS XXV, 1999, pp. 1–111.
W. Pachow, A Comparative Study of the Pratimoksha, on the basis of its Chinese, Tibetan, Sanskrit and Pali versions. Shantiniketan 1955.
Charles S. Prebish, A Survey of Vinaya Literature, Taipei 1994.
Vajirañāṇavarorasa (tr. Vinayamukha):
The Entrance to the Vinaya, 3 volumes, Bangkok 1970–83. An introduction to the Vinaya including an explanation of the pātimokkha rules.
Navakovāda. Instructions for Newly Ordained Bhikkhus and Sāmaṇeras, 2 Bangkok 1971. Explains basic rules to be observed.
Ordination Procedure, Bangkok 1963, rev. 1990. Includes chapters explaining the basis of Vinaya.
Mohan Wijayaratna:
Buddhist Monastic Life According to the Texts of the Theravāda Tradition, Cambridge 1990.
Buddhist Nuns. The Birth and Development of a Women’s Monastic Order, Colombo 2001.
L.P.N. Perera, Sexuality in Ancient India. A Study Based on the Pali Vinayapiṭaka, Postgraduate Institute of Pali and Buddhist Studies Publications. Colombo, 1993.
Ṭhānissaro Bhikkhu (Geoffrey de Graff), The Buddhist Monastic Code I and II, Valley Center, 2007 (revised edition). Extensive explanation of the Pātimokkha and Suttavibhaṅga rules (Part I) and the Khandhaka regulations and rules (Part II).
Bhikkhu Ariyesako, The Bhikkhu’s Rules: A Guide for Laypeople, Kalista, 1998. The Theravadin Buddhist Monk’s Rules compiled and explained.
C. Sutta Studies
Oliver Abeynayake, A Textual and Historical Analysis of the Khuddaka Nikāya, Colombo 1984
Mark Allon, Style and Function. A study of the dominant stylistic features of the prose portions of Pali canonical sutta texts and their mnemonic function, Tokyo 1997.
D.K. Barua, An Analytical Study of Four Nikāyas, Calcutta 1971, Delhi 2003. An outline of D, M, S and A.
Bodhesako, Beginnings: The Pali Suttas, BPS 1984.
Burma Piṭaka Association, Ten Suttas from Dīgha Nikāya. Three Fundamental Concepts and Comments on Salient Points in each Sutta, Rangoon 1985.
Nissim Cohen, A Note on the Origin of the Pāli Dhammapada Verses, Buddhist Studies Review 6, 1989, pp. 130–52.
Sally Mellick Cutler, The Pāli Apadāna Collection, JPTS XX, 1994, pp. 1–42.
Gokuldas De, Significance and Importance of Jātakas with special reference to Bharhut, University of Calcutta 1951.
Leon Feer, A Study of the Jātakas, analytical and critical, Calcutta 1963.
P. Gnanarama, The Mission Accomplished: A Historical Analysis of the Mahāparinibbāna Sutta of the Dīgha Nikāya of the Pāli Canon, Singapore 1997.
N.A. Jayawickrama, A Critical Analysis of the Pali Sutta-Nipāta, serialised in University of Ceylon Review VI-IX, 1948–51, and Pali Buddhist Review 1–3, London 1976–78.
John Garrett Jones, Tales and Teachings of the Buddha. The Jātaka Stories in relation to the Pali Canon, London 1979.
Phra Khantipālo, Where’s that Sutta? A Subject Index to the Aṅguttara-Nikāya, JPTS X, 1985, pp. 37–54.
Joy Manné:
Categories of Sutta in the Pāli Nikāyas, JPTS XV, 1990, pp. 29–87.
The Dīgha Nikāya Debates, Buddhist Studies Review 9, 1992, pp. 117–36.
On a Departure Formula and its Translation,. Ibid. 10, 1993, pp. 27–43.
Case Histories from the Pāli Canon I: The Sāmaññaphala Sutta Hypothetical Case History, JPTS XXI, 1995, pp. 1–34; II: Sotāpanna, Sakadāgāmin, Anāgāmin, Arahat.
The Four Stages Case History, ibid., pp. 35–128.
Sīhanāda – The Lion’s Roar, Buddhist Studies Review 13, 1996, pp. 7–36.
Minh Chau, The Chinese Madhyama Agama and Pāli Majjhima Nikāya, Saigon 1964, Delhi 1991.
K.R. Norman:
On Translating the Dhammapada,. Buddhist Studies Review 6, 1989, pp. 153–65.
On Translating the Suttanipāta, Ibid. 21, 2004, pp. 69–84.
W. Pachow, Comparative Studies in the Mahāparinibbāna Sutta and its Chinese Versions, Shantiniketan 1946.
Piyasīlo, Translating Buddhist Sutras, (sic), Petaling Jaya 1989.
P.D. Premasiri, The Philosophy of the Atthakavagga, BPS 1972. An elucidation of the themes in Sn 4.
Vijitha Rajapakse, Therīgāthā: On Feminism, Aestheticism and Religiosity in an Early Buddhist Verse Anthology, Buddhist Studies Review 12, 1995, pp. 7–26, 135–55. Reprinted as The Therīgāthā, BPS 2000.
Sadhanchandra Sarkar, A Study on the Jātakas and the Avadānas, Calcutta 1981.
B.C. Sen, Studies in the Buddhist Jātakas, Calcutta 1930, 1974.
R.L. Soni, Life’s Highest Blessing, Mandalay 1956, BPS 1978. A commentary on the Maṅgala Sutta.
Susunaga Weeraperuma, The First and Best Buddhist Teachings: Sutta Nipāta, Selections and Inspired Essays, Delhi 2006.
D. Abhidhamma Studies
Alka Barua, Kathāvatthu: A Critical and Philosophical Study, Delhi 2006
Amal K. Barua, Mind and Mental Factors in Early Buddhist Psychology, New Delhi 1990.
N.K. Bhagwat, The Buddhistic Philosophy of the Theravada School, as embodied in the Pali Abhidhamma, Patna University 1929.
S.N. Dube, Cross Currents in Early Buddhism, Delhi 1980. A critical analysis of the Kathāvatthu.
Jagdish Kashyap, The Abhidhamma Philosophy II, Benares 1943, Patna 1954, Delhi 1982. Comprises an analysis of this Piṭaka.
Ledi Sayādaw, Paṭṭhānuddesa Dīpanī: Manual of the Philosophy of Relations, Rangoon 1935. Reprinted as The Buddhist Philosophy of Relations, BPS 1986.
U Nārada, Guide to Conditional Relations I, PTS 1979, II. Rangoon 1986.
Nyanaponika, Abhidhamma Studies, Dodanduwa 1949,BPS 1965, 2007. Essays mainly based on the Dhammasaṅgaṇī and Atthasālinī.
Nyanatiloka, Guide through the Abhidhamma Piṭaka, BSS 1938, BPS 1971.
Noe Ronkin, Early Buddhist Metaphysics. The Making of a Philosophical Tradition, Richmond (Surrey) 2005.
Nina van Gorkom:
Abhidhamma in Daily Life, Bangkok 1975.
Cetasikas, Bangkok 1977.
Chandra B. Varma, A Concise Encyclopaedia of Early Buddhist Philosophy based on the study of the Abhidhammatthasaṅgahasarūpa, Delhi 1992.
6. Journals
Innumerable popular Buddhist magazines and academic periodicals publish translations from the Pali Canon together with studies of the language and later or related literature. Invaluable studies are recorded in the journals of the Pali Text Society (1882–1927, reprinted 1978, and revived in 1981), Royal Asiatic Society, European, American, Indian, Sri Lankan and Thai university Oriental faculties and learned societies. However, three journals should be singled out for special mention:
The Blessing, ed. Cassius A. Perera (later Kassapa Thera), published by the Servants of the Buddha, Bambalapitiya, Sri Lanka. This appeared in ten issues during 1925 and contained, almost exclusively, translations from the SP (notably M 51–70) by Nārada and Mahinda.
The Light of the Dhamma, ed. David Maurice for the Union Buddha Sasana Council, Rangoon 1952–63. Apart from containing (on average) two suttas in each issue, this quarterly provided the first popular outlet for the writings of Ledi Sayādaw, Ñāṇamoli, Nyanaponika, Nyanasatta, Nyanatiloka, Francis Story and other leading Theravādins. Many of their translations and essays subsequently appeared in The Wheel series of the Buddhist Publication Society, Kandy.
PaIi Buddhist Review, ed. Russell Webb for the Pali Buddhist Union, Ilford, Essex (later London) 1976–82. This appeared thrice yearly and included translations and exegeses.
7. Pali Grammars and Dictionaries
Abhidhānappadipikā, (Dictionary of the Pali Language by Moggāllana, Colombo 1865, 1938. English and Sinhalese interpretations by W. Subhuti. Pāli terms in Sinhala script.
Medagama Nandawansa, Abhidhānappadipikā: A Study of the Text and Its Commentary, Pune 2001.
B. Ānanda Maitreya.
Pali Grammar and Composition, lessons 1–29 out of 34 serialised in Pali Buddhist Review 2–6, London 1977–82.
Pali Made Easy, Shizuoka 1993, Dehiwela 1997.
Dines Andersen, A Pāli Reader, Copenhagen and Leipzig: Part I, 1901, Glossary, 1904–1907, Kyoto 1968, New Delhi 1979. Reprinted as A Pāli Reader and Pāli Glossary, New Delhi 1996
Dhammakitti, tr. L. Lee, Bālāvatāra, a grammar, The Orientalist II, Kandy 1892; tr. H.T. de Silva and K. Upatissa, rev. F.L. Woodward, Pegu 1915.
S.C. Banerji, A Companion to Middle Indo-Aryan Literature. Calcutta 1977. A dictionary of Buddhist and Jaina texts.
P.V. Bapat and R.D. Vadekar, A Practical Pali Dictionary for the use of students in High Schools and Colleges, Poona 1940.
A. Barua, Introduction to Pali, Varaṇasi 1965, Delhi 1977. Pāli terms in Devanāgarī script.
D.L. Barua:
Pali Grammar, board of Secondary Education, W. Bengal, Calcutta 1956.
A Brief Vocabulary to the Pali Text of Jātakas I–XL, Rangoon 1895.
A.P. Buddhadatta—all Colombo otherwise indicated:
Aids to Pali Conversation and Translation, 1950.
Concise Pali-English Dictionary, 1949, Delhi 1997 (but reprinted by another Delhi publisher as Pāli-English Dictionary, 2000.
English-Pali Dictionary, 1955, Delhi 1989, PTS 1995.
The Higher Pali Course for Advanced Students, 1951, reprinted as New Pali Course III, Dehiwela 2005.
New Pali Course I, 1937, 1962; II. 1938, 1974; combined ed., Dehiwela 2006.
Palipāthāvalī, (a supplementary reader to the New Pali Course) Dehiwela 2003.
Tribhasharatnakara, A handbook of Pali conversation, with Sinhalese and English versions, Ambalangoda 1928.
N. Cakravarti and M.K. Ghose, Pali Grammar, reprinted Delhi 1983.
K.K. Chandaburinarunath, Pali-Thai-Sanskrit-English Dictionary, Bangkok 1969, 1977.
R.C. Childers, A Dictionary of the Pali Language, London 1872–75, Rangoon 1974, Kyoto 1976, New Delhi 1981, Delhi 2005.
B. Clough (tr. Bālāvatāra), A Compendious Pali Grammar with a copious vocabulary in the same language, Colombo 1824, 1832.
Steven Collins, A Pali Grammar for Students, Chiang Mai, 2006.
Margaret Cone, A Dictionary of Pāli Part I, A-Kh, PTS 2001.
Ed. V. Trenckner, D. Andersen, H. Smith et al, Critical Pāli Dictionary, Copenhagen: I. 1924–48, II.1960.
James D’Alwis, An Introduction to Kaccāyana’s Grammar of the Pali Language, Colombo 1863.
Lily de Silva, Pali Primer, Igatpuri 1994.
W.A. de Silva, A vocabulary to aid to speak the Hindu and Pali languages, Colombo 1903.
Charles Duroiselle, A Practical Grammar of the Pali Language. Rangoon 1907, 1921.
- School Pali Series – I. Reader, II. Vocabulary. Rangoon 1907–8.
T.Y. Elizarenkova and V.N. Toporov, The Pali Language, Moscow 1976.
K.C. Fernando, A Student’s Pali-English Dictionary, Colombo 1950. Pāli terms in Sinhala script.
Oscar Frankfurter, Handbook of Pali, London-Edinburgh 1883. An elementary grammar.
James W. Gair and W.S. Karunatilaka, Introduction to Reading Pali, Cornell University 1975. Reprinted as A New Course in Reading Pali, Delhi 1998, 2005.
Wilhelm Geiger Pāli Literature and Language, Calcutta 1943, Delhi 1968. Language rev. by K.R. Norman as Pāli Grammar, PTS 1994.
James Gray:
Elements of Pāli Grammar, Rangoon 1883. Pāli terms in Burmese script.
Elementary Pāli Grammar, (2nd Pāli course). Calcutta 1905.
First Pāli Course, Calcutta 1913.
First Pāli Delectus, (companion reader to his Pāli course). Ib.
First Lessons in Pāli, 3rd ed., Rangoon 1882.
Pāli Courses, 3 parts, including translations of stories 13–31 in D. Andersen, Pāli Reader, Calcutta 1904.
Pāli Primer, Adapted for schools in Burma, Moulmein 1879.
Pāli Poetry, Calcutta 1909.
Pāli Prose, 2 parts, including translations of portions of D. Andersen, Pāli Reader, Calcutta 1905.
K. Higashimoto, An Elementary Grammar of the Pali Language, Tokyo 1965.
P. Holler, The Student’s Manual of Indian Vedic-Sanskrit-Prakrit-Pali Literature, Rajahmundri 1901.
Peter A. Jackson, A Topic Index of the Sutta Piṭaka, Bangkok 1986. Pāli technical terms in Roman and Thai scripts with brief English and Thai translations cross-referred to the books/sections of SP.
Rune E.A. Johansson, Pali Buddhist Texts, explained to beginners, Copenhagen 1973, London 1976.
C.V. Joshi, A Manual of Pali, (Pāli terms in Devanāgari) Poona 1916, 1964, Delhi 2005.
J.R. Joshi, Introduction to Pali, Pune 1985.
I.Y. Junghare, Topics in Pāli Historical Phonology, Delhi 1979.
D. Kosambi and C.V. Rajwade, Pali-Reader, 2 parts, Poona 1914–16.
Lim Teong Aik, A Glossary of Buddhist Terms in Four Languages—English, Chinese, Pāli and Sanskrit, Penang 1960.
T.O. Ling, A Dictionary of Buddhism, New York 1972.
G.P. Malalasekera, Dictionary of Pāli Proper Names, 2 volumes, London 1937, 3 volumes, PTS and New Delhi 1997.
Francis Mason, Pali Grammar on the Basis of Kaccāyana, Toungoo-London 1866, Delhi 1984.
Madhusudan Mishra, Comparative and Historical Pali Grammar, New Delhi 1986.
J. Minayeff (I.P. Minaev), Pali Grammar, a phonetic and morphological sketch of Pali Language, with introductory essay on its form and character, Moulmein 1882, New Delhi 1990.
E. Müller:
A Glossary of Pali Proper Names, offprint from JPTS 1888 (reprinted 1978), Delhi 1989.
A Simplified Grammar of the Pali Language, London 1884, Delhi 1986.
Ñāṇamoli A Pali-English Glossary of Buddhist Technical Terms, BPS 1994, 2006.
Nārada, An Elementary Pali Course, Colombo 1941, 1953.
Nyanatiloka:
Buddha-Vacanam, (Texts for the Word of the Buddha) BPS 1968.
Buddhist Dictionary, Island Hermitage Publications, Dodanduwa 1950, Colombo 1972, BPS 1988, 2003.
Tha Do Oung, A Grammar of the Pali Language, 4 volumes, Akyab 1899–1902.
Ed. F.L. Woodward, E.M. Hare, K.R. Norman, A.K. and N. Warder, H. Saddhatissa, I. Fisher, Pāli Tipiṭakam Concordance, PTS, I. 1952–1955; II. 1966–1975; III. 1963.
Madihe Paññāsīha (ed.), Pali Dictionary I, I: A-Akkhabhañjana, Mahārāgama 1975. Pāli in Sinhala and Roman scripts with Sinhalese and English translations.
V. Perniola, A Grammar of the Pali Language, Colombo 1958. Rev. as Pāli Grammar, PTS 1997.
Widurupola Piyatissa, The English-Pali Dictionary, Colombo 1949. Pāli terms in Sinhala script.
Arayaṅkhura Prayuddha, Students Thai-Pali-English Dictionary of Buddhist Terms, Bangkok 1963.
Rajavaramuni, all Bangkok:
A Dictionary of Buddhism, (Pāli terms in Thai script). 1976, 1985.
Pali-English Dictionary of Buddhist Terms, 1963, 1969.
Thai-Pali-English Dictionary of Buddhism, 3rd ed., 1970.
T.W. Rhys Davids and W. Stede Pali-English Dictionary. PTS 1921–1925, 1986; reprinted Delhi 2007.
Sīlavaṃsa, Kaccāyana’s Dhātumañjūsā Colombo 1872. Edited with Sinhalese and English translations by B. Devarakkhita (alias Don A. de S. Batuwantudawe).
S. Sumaṅgala, A Graduated Pali Course, Colombo 1913, Dehiwela 1994.
J. Takakusu, A Pali Chrestomathy, Tokyo 1900.
H.H. Tilbe:
Pali First Lessons, Rangoon 1902.
Pali Grammar, Rangoon 1899.
Pe Maung Tin:
A Pali Primer, Rangoon 1914.
The Student’s Pali-English Dictionary, Rangoon 1920.
Udornganādhikāra (Javinda Sragam), Pali-Thai-English Dictionary, 8 volumes, Bangkok 1962.
A.C.G. Vidyabhūsan, Selections from Pali, Calcutta 1911.
S.C. Vidyabhūsan, Kaccāyana’s Pali Grammar, Calcutta 1901.
S.C. Vidyabhūsan and Swami Punnanand (ed. and tr.), Bālāvatāra: An Elementary Pali Grammar, Calcutta University 1916, 1935.
J. Wade, A Dictionary of Boodhism and Burman Literature, Moulmein 1862, Rangoon 1911.
M.O’C. Walshe, Pali and the Pali Canon, English Sangha Trust, London 1968.
A.K. Warder, Introduction to Pali, PTS 1963, 1984.
O.H. de A. Wijesekera, Syntax of Cases in the Pāli Nikāyas, Postgraduate Institute of Pali and Buddhist Studies Publications, Colombo 1993.
U Wimala, A New Elementary Pali Grammar, Rangoon n.d.
Appendix: Some On-line Refences
Internet references:
http://faculty.washington.edu/kpotter/xtxt1.htm
http://here-and-now.org/buddrel/5thru5.3.html#5.3
Other links:
http://www.dhamma.ru/sadhu/modules/mylinks/viewcat.php?cid=22
http://www.dhamma.ru/sadhu/modules/mylinks/viewcat.php?cid=41
A History of Pali Literature by Bimala Churn Law:
http://tera-3.ul.cs.cmu.edu/cgi-bin/DBscripts/metainfo.cgi?id=35453
http://tera-3.ul.cs.cmu.edu/cgi-bin/DBscripts/metainfo.cgi?id=35454
Buddhism, its History and Literature, by T.W. Rhys Davids:
Chairman of the Pali Text Society, Secretary and Librarian of the Royal Asiatic Society, Professor of Pali and Buddhist Literature at University College, London
http://www.questia.com/read/1401252
Burmese Grammars etc. for download:
http://www.aseaninfonet.org/myanmar
Notes
1.This is an alternate title for the Nava Sutta.
2.This is an alternate title for the Dhammacariya Sutta.
3.This is an alternate title for the Vijaya Sutta.
4.This is an alternate title for the Sammāparibbājanīya Sutta.
5.This is an alternate title for the Mahāmaṅgala Sutta.
6.This is an alternate title for the Nālaka Sutta.
7.This is an alternate title for the Vaṅgīsa Sutta.
8.This is an alternate title for the Sundarikabhāradvāja Sutta.
9.This is an alternate title for the Hemavata Sutta.
10.This is an alternate title for the Sāriputta Sutta
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l words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and m
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DN 31: Sigalovada Sutta — The Buddha’s Advice to Sigalaka
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mikenz66
DN 31: Sigalovada Sutta — The Buddha’s Advice to Sigalaka
Post Tue Jul 12, 2011 7:52 am
DN 31: Sigalovada Sutta
The householder’s code of discipline, as described by the Buddha to the layman Sigala. This sutta offers valuable practical advice for householders on how to conduct themselves skillfully in their relationships with parents, spouses, children, pupils, teachers, employers, employees, friends, and spiritual mentors so as to bring happiness to all concerned.
DN 31 PTS: D iii 180
Sigalovada Sutta: The Discourse to Sigala
The Layperson’s Code of Discipline
translated from the Pali by Narada Thera
http://www.accesstoinsight.org/tipitaka … .nara.html” onclick=”window.open(this.href);return false;
DN 31 PTS: D iii 180
Sigalovada Sutta: The Buddha’s Advice to Sigalaka
translated from the Pali by John Kelly, Sue Sawyer, and Victoria Yareham
http://www.accesstoinsight.org/tipitaka … .ksw0.html” onclick=”window.open(this.href);return false;
The Digha Nikaya suttas are rather long, and it seems a little pointless to cut and paste the text here, since the formatting is much better if you read them on the Access to Insight site.
This particular Sutta collects together a huge amount of advice on how lay people should conduct themselves and finally re-defines worshipping the six directions in terms of the development of relationships.
I reall Bhikkhu Bodhi saying in some talk or other that it was suttas such as this one with practical advice about how one should conduct one’s life, look after one’s parents, and so on that really convinced him of the Buddha’s wisdom, not the deep suttas on dependent origination and so on…
Unfortunately, I can’t locate that particular talk right now. Perhaps someone else recalls it?
Re: DN 31: Sigalovada Sutta — The Buddha’s Advice to Sigalaka
Post Tue Jul 12, 2011 8:53 am
mike wrote:
DN 31: Sigalovada Sutta
The householder’s code of discipline, as described by the Buddha to the layman Sigala. This sutta offers valuable practical advice for householders on how to conduct themselves skillfully in their relationships with parents, spouses, children, pupils, teachers, employers, employees, friends, and spiritual mentors so as to bring happiness to all concerned.
DN 31 PTS: D iii 180
Sigalovada Sutta: The Buddha’s Advice to Sigalaka
translated from the Pali by John Kelly, Sue Sawyer, and Victoria Yareham
http://www.accesstoinsight.org/tipitaka … .ksw0.html” onclick=”window.open(this.href);return false;
The Digha Nikaya suttas are rather long, and it seems a little pointless to cut and paste the text here, since the formatting is much better if you read them on the Access to Insight site.
Hello Mike, all,
John Kelly attends Dhammagiri Forest Monastery in Brisbane, and assisted Bhikkhu Bodhi with his translations of the AN. Sue Sawyer, who was one of Patrick Kearneys’ students sadly died last year.
with metta
Chris
—The trouble is that you think you have time—
—Worry is the Interest, paid in advance, on a debt you may never owe—
—It’s not what happens to you in life that is important ~ it’s what you do with it —
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daverupa
Re: DN 31: Sigalovada Sutta — The Buddha’s Advice to Sigalaka
Post Tue Jul 12, 2011 11:28 am
karuna
—
Some of the items, such as offering alms for departed parents, strike me as uncharacteristically cultural. The formatting of the Sutta also looks as though a lot was added after the Buddha gave the first 18 items. I’m not sure what to make of it, although it does seem to provide a lot of detail about Right Livelihood, which is often simply referred to as “abstain from wrong livelihood”. Perhaps any additions are versions that applied to another region’s particular features?
“And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
“And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
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mikenz66
Re: DN 31: Sigalovada Sutta — The Buddha’s Advice to Sigalaka
Post Tue Jul 12, 2011 8:39 pm
Hi Dave,
daverupa wrote:
Some of the items, such as offering alms for departed parents, strike me as uncharacteristically cultural.
I’m not sure what you mean by “uncharacteristic” given that there are numerous suttas that talk about useful practices to do with devas, hungry ghosts, and so on.
http://www.accesstoinsight.org/tipitaka … call-devas” onclick=”window.open(this.href);return false;
http://www.accesstoinsight.org/tipitaka … .than.html” onclick=”window.open(this.href);return false;
Certainly many practices, such as Uposotha, existed before the Buddha. Sometimes he gave them a new meaning. Sometimes he seemed to recommend simply continuing with them.
Making offerings for departed relatives is something that I personally find quite inspiring and humbling. A Sri Lankan family turned up at our Wat last week because it was the tenth anniversary of a grandparent’s death and they wanted to pay their respects. To me it’s a very useful way of stepping back from one’s own selfish preoccupations and realising that one’s life is just a small blip on a cosmic stage. It is surely a useful precursor for anyone aspiring to liberation from concoctions of self to start by recognising one’s insignificance in this way.
What I like about suttas such as this (and what Bhikhu Bodhi expresses much better than I can in his talks and in his “In the Buddha’s words” collection (the first chapter of which can be read here: http://www.wisdompubs.org/pages/display … n=&image=1) is that they demonstrate that the Buddha established a multilayered way of life for his followers. A way of life that contributed to stability and harmony that enabled various levels of practice.
Mike
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khaaan
Re: DN 31: Sigalovada Sutta — The Buddha’s Advice to Sigalaka
Post Wed Jul 13, 2011 3:03 am
Lots of great advice there.
“Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice — these six causes ruin a man.” It would seem that I’m on the road to ruin, due to the first item on the list if nothing else. Thomas Jefferson is reported to have said, “The sun has not caught me in bed in fifty years,” but I didn’t realize the Buddha also said this.
Is poker gambling? A 2009 article in a legal journal (mentioned in this Reason article) argues that it is not. I wonder if the Buddha would have agreed. Gambling consequences #4, #5, and #6 for poker seem unlikely today.
(iv) his word is not relied upon in a court of law,
(v) he is despised by his friends and associates,
(vi) he is not sought after for matrimony; for people would say he is a gambler and is not fit to look after a wife.
Last edited by khaaan on Wed Jul 13, 2011 4:15 am, edited 1 time in total.
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Ben
Re: DN 31: Sigalovada Sutta — The Buddha’s Advice to Sigalaka
Post Wed Jul 13, 2011 3:23 am
mikenz66 wrote:
realising that one’s life is just a small blip on a cosmic stage.
Our time is just a point along a line
That runs forever with no end
I never thought we would come to find
Ourselves upon these rocks again, oh no
– Lord Grenville by Al Stewart
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one’s heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
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rowyourboat
Re: DN 31: Sigalovada Sutta — The Buddha’s Advice to Sigalaka
Post Wed Jul 13, 2011 10:53 pm
The east loves this type of advice and follows it- but forgets the meditation. Vice versa in the west I suspect.
with metta
Matheesha
With Metta
Karuna
Mudita
& Upekkha
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mikenz66
Re: DN 31: Sigalovada Sutta — The Buddha’s Advice to Sigalaka
Post Thu Jul 14, 2011 8:55 am
From Bhikkhu Bodhi, In the Buddha’s Words, Chapter IV, The Happiness Visible in the Present Life.
The Pali commentaries demonstrate the broad scope of the Dhamma by distinguishing three types of benefit that the Buddha’s teaching is intended to promote, graded hierarchically according to their relative merit:
1. welfare and happiness directly visible in this present life, attained by fulfilling one’s morel commitments and social responsibilities;
2. welfare and happiness pertaining to the next life, attained by engaging in meritorious deeds;
3. the ultimate good or supreme goal, Nibbana, final release from the cycle of rebirths, attained by developing the Noble Eightfold Path.
While many Western writers on Early Buddhism have focussed on this last aspect as almost exclusively representing the Buddha’s original teaching, a balanced presentation should give consideration to all three aspects. Therefore, in this chapter and those to follow, we will be exploring texts from the Nikayas that illustrate each of these three facets of the Dhamma.
The present chapter includes a wide variety of texts on the Buddha’s teachings that pertain to the happiness directly visible in this present life. The most comprehensive Nikaya text in this genre is the Sigalaka Sutta (DN 31) sometimes called “The Layperson’s Code of Discipline”. The heart of this sutta is the section on “worshipping the six directions” in which the Buddha freely reinterprets an ancient Indian ritual, infusing it with a new ethical meaning. The practice of “worshipping the six directions”, as explained by the Buddha, presupposes that society is sustained by a network of interlocking relationships that bring coherence to the social order when its members fulfil their reciprocal duties and responsibilities in a spirit of kindness, sympathy, and good will.
The six basic social relationship that the Buddha draws upon to fill out his metaphor are:
parents and children, teacher and pupils, husband and wife, friend and friend, employer and workers, lay followers and religious guides.
Each is considered one of the six directions in relation to the counterpart. For a young man like Sigalaka, his parents are the east, his teachers the south, his wife and children the west, his friends the north, his workers the nadir, and religious guides the zenith. With his customary sense of systematic concision, the Buddha ascribes to each member of each pair five obligations with respect to his or her counterpart; when each member fulfils these obligations, the corresponding “direction” comes to be “at peace and free from fear”.
Thus, for early Buddhism, the social stability and security necessary for human happiness and fulfilment are achieve, not through aggressive and potentially disruptive demands for “rights” posed by competing groups, but by the renunciation of self-interest and the development of a sincere, large-hearted concern for the welfare of others and the good of the greater whole.
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https://en.m.wikipedia.org/wiki/Vinaya_Pitaka
Vinaya Pitaka
The Vinaya Pitaka (Pali; English: Basket of Discipline) is a Buddhist scripture, one of the three parts that make up the Tripitaka (literally. “Three Baskets”). The other two parts of the Tripitaka are the Sutta Pitaka and the Abhidhamma Pitaka. Its primary subject matter is the monastic rules for monks and nuns. The name Vinaya Pitaka (vinayapi aka) is the same in Pāli, Sanskrit and other dialects used by early Buddhists.
Date Edit
Scholarly consensus places the composition of the Mūlasarvāstivāda Vinaya in the early centuries of the first millennium, though all the manuscripts and translations are relatively late.[1]
Surviving versions Edit
Six versions survive complete, of which three are still in use.
The Pali version of the Theravada, included in the Pali Canon
Suttavibhanga (-vibhaṅga): commentary on the Patimokkha, with much of its text embedded
Mahavibhanga (mahā-) dealing with monks
Bhikkhunivibhanga (bhikkhunī-) dealing with nuns
Khandhaka: 22 chapters on various topics
Parivara: analyses the rules from various points of view
‘Dul-ba, Tibetan translation of the Mulasarvastivada version; this is the version used in the Tibetan tradition
Vinayavastu: 16 skandhakas (khandhakas) and the start of the 17th
Pratimokshasutra of monks
Vinayavibhanga of monks
Pratimokshasutra of nuns
Vinayavibhanga of nuns
Vinayakshudrakavastu: rest of the 17th skandhaka and others
Vinayottaragrantha: appendices, including Upaliparipriccha, which corresponds to a chapter of the Parivara
The “Vinaya in Four Parts” (Chinese: 四分律; pinyin: Shìfēnlǜ; Wade–Giles: Ssŭ-fen lü) (Taisho catalogue number 1428). This is Chinese translation of the Dharmaguptaka version, and is the version used in the Chinese tradition and its derivatives in Korea, Vietnam and in Japan under the early Kokubunji temple system. In the case of Japan, this was later replaced with ordination based solely on the Bodhisattva Precepts.
Bhikshuvibhanga dealing with monks
Bhikshunivibhanga dealing with nuns.
Skandhaka
Samyuktavarga
Vinayaikottara, corresponding to a chapter of the Parivara
Shih-sung lü (T1435), translation of Sarvastivada version
Bhikshuvibhanga
Skandhaka
Bhikshunivibhanga
Ekottaradharma, similar to Vinayaikottara
Upaliparipriccha
Ubhayatovinaya
Samyukta
Parajikadharma
Sanghavasesha
Kusaladhyaya
Wu-fen lü (T1421), translation of Mahisasaka version
Bhikshuvibhanga
Bhikshunivibhanga
Skandhaka
Mo-ho-seng-ch’i lü 摩訶僧祇律 (T1425), translation of Mahasanghika version (the nuns’ rules have been translated by the late Professor Hirakawa in English as Monastic Discipline for the Buddhist Nuns, Patna, 1982)
Bhikshuvibhanga
Bhikshunivibhanga
Skandhaka
In addition, portions of various versions survive in various languages.
Origins Edit
It was compiled at the First Council shortly after the Buddha’s death, and recited by Upali, with little later addition. Most of the different versions are fairly similar, most scholars consider most of the Vinaya to be fairly early, that is, dating from before the separation of schools.[2]
Contents Edit
The Pali version of the Patimokkha, the code of conduct that applies to Buddhist monastics, contains 227 rules for bhikkhus and 311 rules for bhikkhunis. The Vibhanga section(s) of Vinaya Pitaka constitute(s) a commentary on these rules, giving detailed explanations of them along with the origin stories for each rule. The Khandhaka/Skandhaka sections give numerous supplementary rules grouped by subject, again with origin stories. The Buddha called his teaching the “Dhamma-Vinaya”, emphasizing both the philosophical teachings of Buddhism as well as the training in virtue that embodies that philosophy.
In the collected Chinese editions of the Scriptures the Vinaya pitaka has a broader sense, including all four Chinese vinayas listed above, parts of others, non-canonical vinaya literature, lay vinaya and bodhisattva vinaya.
Place in the tradition Edit
According to the scriptures, in the first years of the Buddha’s teaching the sangha lived together in harmony with no vinaya, as there was no need, because all of the Buddha’s early disciples were highly realized if not fully enlightened. As the sangha expanded situations arose which the Buddha and the lay community felt were inappropriate for samanas, or ascetics. According to tradition, the first rule to be established was the prohibition against sexual acts. The origin story tells of an earnest monk whose family was distraught that there was no male heir and so persuaded the monk to impregnate his wife. All three, the monk, his wife and son who both later ordained, eventually became fully enlightened arahants.
The vinaya is very important to Buddhists -
“Whatever Dhamma and Vinaya I have pointed out and formulated for you, that will be your Teacher when I am gone.” (Mahaparinibbana Sutta, [D.16]).
http://www.buddha-vacana.org/
Buddha Vacana
— The words of the Buddha —
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This website is dedicated to those who wish to understand better the words of the Buddha by learning the basics of Pali language, but who don’t have much time available for it. The idea is that if their purpose is merely to get enabled to read the Pali texts and have a fair feeling of understanding them, even if that understanding does not cover all the minute details of grammatical rules, they don’t really need to spend much time struggling with a discouraging learning of tedious grammatical theory involving such things as numerous declensions and conjugations.
In that case, it is enough to limit themselves to simply learn the meaning of the most important Pali words, because the repeated experience of reading provides an empirical and intuitive understanding of the most common sentence structures. They are thus enabled to become autodidacts, choosing the time, duration, frequency, contents and depth of their own study.
Their understanding of the Buddha Vacana will become much more precise as they effortlessly learn and memorize the words and the important formulae that are fundamental in the Buddha’s teaching, by ways of regular reading. Their learning and the inspiration they get from it will grow deeper as their receptivity to the messages of the Teacher will improve.
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Users of this website may have noticed that only few updates have been made in recent years. The main reason is that Sutta Central now provides the service this website intended to make available. If you want a quick tutorial explaining how you can use Sutta Central with a similar Pali lookup tooltip using pop-up ‘bubbles’, click here. The only work I keep doing on this part of the website is to expand the glossary with definitions and references taken only from the Sutta Pitaka and occasionally the Vinaya Pitaka.
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Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.
Ye pana te suttantā kavi·katā kāveyyā citta·kkharā citta·byañjanā bāhirakā sāvaka·bhāsitā, tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ upaṭṭhāpessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
On the contrary, they will listen to the utterance of such discourses which are literary compositions made by poets, witty words, witty letters, by people from outside, or the words of disciples, they will lend ear, they will apply their mind on knowledge, they will consider those teachings as to be taken up and mastered.
Evam·etesaṃ, bhikkhave, suttantānaṃ tathāgata·bhāsitānaṃ gambhīrānaṃ gambhīr·atthānaṃ lok·uttarānaṃ suññata·p·paṭisaṃyuttānaṃ antaradhānaṃ bhavissati.
Thus, bhikkhus, the discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, will disappear.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: ‘ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu sussūsissāma, sotaṃ odahissāma, aññā cittaṃ upaṭṭhāpessāma, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbanti.
Therefore, bhikkhus, you should train thus: ‘We will listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, we will lend ear, we will apply our mind on knowledge, we will consider those teachings as to be taken up and mastered.’ This is how, bhikkhus, you should train yourselves.
— Āṇi Sutta —
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தர்ம போதனைகள் (காணொளிகள்)
புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,
49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu
comments (0)
09/26/18
2757 Thu 27 Sep 2018 LESSON (98) Thu 27 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05n ) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū Jin·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
Buddha Vacana - The Words of The Buddha in
Classical English
In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.
https://youtu.be/qVwx7bC48NE
UBuddha Vacana - Amazwi kaBuddha
I siNgesi
Ngexesha elizayo, kuya kubakho i-bhikkhus engayikuphulaphula intetho yezo ntetho ezithetha ngamaTathāgata, ezinzulu, ezinzulu ngentsingiselo, ezikhokelela ngaphaya kwehlabathi, (ngokuqhubekayo) ezixhomekeke ekungenanto, aziyi kuboleka indlebe, Awuyi kusebenzisa ingqondo yabo ngolwazi, abayi kucinga ukuba loo mfundiso iyakuthi ithathwe kwaye yenziwe kakuhle.
בודאַ וואַקאַנאַ - די ווערטער פון די בודאַ אין
109) קלאסישע יידיש- קלאסישע ייד
אין דער צוקונפט צייט, עס וועט זיין בהיקקהוס וואס וועט נישט הערן צו די אַטעראַנס פון אַזאַ דיסקאָורסעס וואָס זענען ווערטער פון די טאַטהאַגאַטאַ, טיף, טיף אין טייַטש, לידינג אויסער די וועלט, (קאַנסיסטאַנטלי) פארבונדן מיט עמטינעסס, זיי וועלן נישט אַנטלייַען אויער, זיי וועט נישט אָנווענדן זייער מיינונג אויף וויסן, זיי וועלן נישט באַטראַכטן יענע לערנונגען ווי צו זיין גענומען און מאַסטערד.
https://youtu.be/EjrftzgEFQQ
uddha Vacana - Awọn ọrọ ti Buddha ni
110) Yoruba-Yoruba Yoruba,
Ni ọjọ iwaju, nibẹ ni yio jẹ bhikkhus ti ko ni gbọtisi ọrọ ti awọn iwifun iru eyi ti o jẹ ọrọ Tathāgata, ti o jinna, ti o ni iyipada ninu itumọ, ti o yorisi agbaye, (nigbagbogbo) ti o ni asopọ pẹlu emptiness, won kii yoo gba iran, wọn yoo ko lokan wọn lori imo, wọn kii yoo ṣe akiyesi awọn ẹkọ wọnni ti o yẹ ki wọn gbe soke ati ki o ni imọran.
Buddha Vacana - Amazwi kaBuddha ku
111) IsiZulu-I-Classical Zulu
Esikhathini esizayo, kuyoba ne-bhikkhus abangayilaleli izinkulumo ezinjalo ngamazwi weTathāgata, ejulile, enencazelo ejulile, ehola ngaphesheya kwezwe, (njalo) ehlangene nokungenangqondo, ngeke akhokhe indlebe, ngeke basebenzise ingqondo yabo ngolwazi, ngeke babheke lezo zimfundiso njengokuthi zithathwe futhi ziqondwe kahle.
WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS
DHAMMO RAKKAHATHI RAKKHITHA ! DHAMMA PROTECTS ONE WHO PROTECTS DHAMMA !
Button Plant Green Butterfly E Mail Animation Clip
buddhasaid2us@gmail.com
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart
ana Service on the occasion of Birthday and all auspicious occasions
of your family and friends Donate Breakfast/Meals to all the Monks of
Maha Bodhi Society
14, Kalidasa Raod, Gandhinagar, Bengaluru 560009 India
Tel: 09731635108, 0943158020
பாரம்பரிய இசைத்தமிழ் செம்மொழி
Buddhist Websites
தர்ம போதனைகள் (காணொளிகள்)
புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,
49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu
09/25/18
2756 Wed 26 Sep 2018 LESSON jnu (97) Wed 26 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05n ) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū Jin·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
Buddha Vacana - The Words of The Buddha in
Classical English
In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.
*AN ERA OF THE STOOGES** “Joint Electorate is from the point of the Hindus to use a familiar phrase a ” *rotten borough* ” in which the Hindus get the right to nominate an untouchable to set nominally as a representative of the untouchables but really as a **_tool of the Hindus*.” *Dr.Ambedkar.*
Буда Вакана - Зборовите на Буда во
66) Класичен македонски-класичен македонски,
Во иднина ќе има бикиуки кои нема да го слушаат изговорот на таквите дискурси, кои се зборови на Татагата, длабоки, длабоки во значењето, кои водат надвор од светот, (постојано) поврзани со празнината, нема да им позајмат, тие нема да го применат својот ум врз знаењето, тие нема да ги разгледаат тие учења како да бидат земени и совладани.
https://youtu.be/CidvwfIorPE
Buddha Vacana - Ny tenin’ny Bouddha ao
67) Malagasy Malagasy,
Amin’ny fotoana ho avy, hisy bhikkhus izay tsy mihaino ny fitenenan’ireo lahateny toy izany izay tenenin’ny Tathāgata, lalina, lalina amin’ny dikany, mitarika ankoatra ny tontolo, (tsy tapaka) mifamatotra amin’ny fahabangana, tsy hampanofa ny sofiny izy ireo dia tsy hampihatra ny sainy amin’ny fahalalana, tsy handinika ireo fampianarana ireo izy ireo fa tokony horaisina sy hohaj
https://youtu.be/tLojn3Jp7ow
uddha Vacana - Kata-kata Buddha di
67) Malagasy klasik,
Pada waktu yang akan datang, ada bhikkhu yang tidak akan mendengar ucapan demikian yang merupakan kata-kata dari Tathagata, makna mendalam, makna yang mendalam, yang melampaui dunia, (secara konsisten) yang berkaitan dengan kekosongan, mereka tidak akan meminjamkan, tidak akan memakai minda mereka tentang pengetahuan, mereka tidak akan menganggap ajaran mereka untuk diambil dan dikuasai.
https://youtu.be/qBJsyrULKx4
ബുദ്ധ വാചക - ബുദ്ധന്റെ വാക്കുകൾ
69) ക്ലാസിക്കൽ മലയാളം- ക്ലാസിക്കൽ മലയാളം,
ഭാവിയിൽ, ഭഗഖുസ് അത്തരത്തിലുള്ള സംഭാഷണങ്ങളോട് തഥഗാട്ടയുടെ വാക്കുകളൊന്നും കേൾക്കില്ല, അവർ അഗാധമായ, അഗാധമായ, അഗാധമായ, അഗാധമായ, അഗാധമായ അർത്ഥത്തിൽ, ലോകത്തിനു നയിക്കുന്ന, (നിരന്തരമായി) ശൂന്യതയുമായി ബന്ധപ്പെട്ടിരിക്കുന്നു, അവർ ചെവി കൊടുക്കില്ല, അറിവ് അവരുടെ മനസ്സിന് ബാധകമാവില്ല, ആ പഠിപ്പിക്കലുകൾ അവർ സ്വീകരിക്കുകയും സ്വാഗതം ചെയ്യപ്പെടുകയും ചെയ്യും.
https://youtu.be/b5-RgU4LOwI
Buddha Vacana - Il-Kliem ta ‘Il-Buddha fi
70) Klassiku Malti-Klassiku Malti,
Fil-ħin futur, se jkun hemm bhikkhus li ma jisimgħu l-kliem ta ‘diskorsi bħal dawn li huma kliem tat-Tathāgata, profonda, profonda fit-tifsira, li twassal lil hinn mid-dinja, (konsistentement) konnessa ma’ vojt, mhux se jagħtu widna ma japplikawx il-ħsieb tagħhom fuq l-għarfien, huma ma jikkunsidrawx dawk it-tagħlim li għandhom jittieħdu u jiġu mhaddma.
https://youtu.be/b5-RgU4LOwI
https://youtu.be/b5-RgU4LOw Buddha Vacana - Il-Kliem ta ‘Il-Buddha fi
70) Klassiku Malti-Klassiku Malti,
Fil-ħin futur, se jkun hemm bhikkhus li ma jisimgħu l-kliem ta ‘diskorsi bħal dawn li huma kliem tat-Tathāgata, profonda, profonda fit-tifsira, li twassal lil hinn mid-dinja, (konsistentement) konnessa ma’ vojt, mhux se jagħtu widna ma japplikawx il-ħsieb tagħhom fuq l-għarfien, huma ma jikkunsidrawx dawk it-tagħlim li għandhom jittieħdu u jiġu mhaddma.
https://youtu.be/KuOOmGfebV8
Buddha Vacana - Ko nga kupu a te Buddha i roto i
71) Maori-Maori Maori,
I te wa o muri mai, kaore he phikkhus e kore e whakarongo ki te korero o nga korero nei, ko nga kupu a te Tathāgata, te hohonu, te hohonu o te tikanga, e arahina ana i tua atu o te ao, (i nga wa katoa) e hono ana ki te kore noa, e kore e tuku mai nga taringa, kaore i te whai whakaaro o ratou ki te matauranga, kaore e whakaarohia e ratau nga whakaakoranga e kiihia ana, e paahitia ana.
https://youtu.be/XuscoquoJSQ
बुद्ध वकाण - बुद्धाचे शब्द
72) शास्त्रीय मराठी- क्लासिकल माओरी,
भविष्यकाळात भाखखस असे असतील की ते अशा भाषेच्या बोलण्याकडे दुर्लक्ष करणार नाहीत ज्यांचा अर्थ ताथगता, अर्थपूर्ण, गहन अर्थाने, जगाच्या पलीकडे आहे, (निरंतर) रिक्तपणाशी निगडित आहे, ते कान ऐकणार नाहीत. ज्ञानावर आपले मन लागू करणार नाही, ते त्या शिकवणींचा अभ्यास आणि गुणधर्म घेणार नाहीत.
Будда вакуум - 73-ийн үгс) Монголын сонгодог Монгол-Сонгодог Монгол,
Ирээдүйд, Татахагийн өгүүллийн үгс болох гүн гүнзгий, гүн гүнзгий утгатай, гүн гүнзгий утгатай үгсээр ярихыг үл сонсдог хуврагууд тэнд байх болно мэдлэгээ өөрсдийн оюун ухаандаа ашиглахгүй, эдгээр сургаалыг эзэмших, эзэмших гэж үзэхгүй.
https://youtu.be/vH36_Fiv_RQ
ဗုဒ္ဓ Vacana - -Classical အဆိုပါ 74), Classical မြန်မာ (ဗမာ) ၏စကားမြန်မာ (ဗမာ) ,,
အနာဂတ်ကာလ၌, အနတ္တနှင့်အတူချိတ်ဆက် (တသမတ်တည်း), ကမ္ဘာကြီးကိုကျော်လွန်ဦးဆောင်အဓိပ်ပာယျလေးနက်, လေးနက်, အTathāgata၏စကားများနေသောထိုကဲ့သို့သောဟောပြောချက်များ၏မိနျ့စကားကိုနားမထောင်မည်သူရဟန်းတို့ရှိလိမ့်မည်, သူတို့ကနားကိုချေးမည်မဟုတ်, သူတို့က အသိပညာအပေါ်သူတို့ရဲ့စိတ်ကိုလျှောက်ထားမည်မဟုတ်တက်ယူနှင့်ကျွမ်းကျင်ခံရဖို့အဖြစ်, သူတို့သွန်သင်ချက်တွေကိုထည့်သွင်းစဉ်းစားမည်မဟုတ်။
https://youtu.be/443M-JZbUuI
ဗုဒ္ဓ Vacana - -Classical အဆိုပါ 74), Classical မြန်မာ (ဗမာ) ၏စကားမြန်မာ (ဗမာ) ,,
အနာဂတ်ကာလ၌, အနတ္တနှင့်အတူချိတ်ဆက် (တသမတ်တည်း), ကမ္ဘာကြီးကိုကျော်လွန်ဦးဆောင်အဓိပ်ပာယျလေးနက်, လေးနက်, အTathāgata၏စကားများနေသောထိုကဲ့သို့သောဟောပြောချက်များ၏မိနျ့စကားကိုနားမထောင်မည်သူရဟန်းတို့ရှိလိမ့်မည်, သူတို့ကနားကိုချေးမည်မဟုတ်, သူတို့က အသိပညာအပေါ်သူတို့ရဲ့စိတ်ကိုလျှောက်ထားမည်မဟုတ်တက်ယူနှင့်ကျွမ်းကျင်ခံရဖို့အဖြစ်, သူတို့သွန်သင်ချက်တွေကိုထည့်သွင်းစဉ်းစားမည်မဟုတ်။
बुद्ध Vacana - बुद्ध को शब्द मा
75) शास्त्रीय नेपाली - शास्त्रीय मांमार (बर्मा)
भविष्यमा, त्यहाँ bhikkhus हुनेछ जुन यस्तो भित्री पदहरू को लागी सुन्न छैन जोथाथा, गहन, गहन अर्थ, संसार भन्दा बाहिरको (निरंतर) खालीपन संग जोडिएको शब्दहरू छन्, तिनीहरूले कान झुकाउने छैनन्। ज्ञानमा उनीहरूको दिमाग लागू नगर्ने, तिनीहरूले ती शिक्षाहरू लिने र महसुस गरेनन्।
https://youtu.be/bSo7YNck-0E
Buddha Vacana - The Words of The 76) Klassisk norsk-klassisk norsk, Сонгодог Монгол,
I fremtiden vil det være bhikkhus som ikke vil høre på uttalelsen av slike diskurser som er Tathāgata-ordene, dype, dype i betydningen, som fører utover verden (konsekvent) forbundet med tomhet, de vil ikke låne øre, de vil ikke bruke sine tanker på kunnskap, de vil ikke vurdere de læresetningene som skal tas opp og mestrer.
د بودا ویزا - د 77 کلمې) کلاسیک پښتو - ټولګی پښتو
په راتلونکی وخت کې به بھکخس وي، چې د دغھ ډوډۍ وینا تھ غوږ نۀ راځي، کوم چې د تاتاګا، ژور، ژوره مفھوم معنی دي، چې د نړۍ څخھ بھر (د تل لپاره) د بې وزلۍ سره تړاو لري، ھغوى غوږ نھ کوي، دوی به په پوهې باندې خپل ذهن پلي نکړي، دوی به هغه زده کړې په پام کې ونیسي لکه څنګه چې اخیستل شوي او غوره شوي.
https://youtu.be/j7Y4v3Xgrv8
بودا واکانا - کلمات 78) کلاسیک فارسی - کلاسیک فارسی
در زمان آینده، بیکوکوس خواهد شد که به گفتارهایی مانند کلمات تاتاگات گوش نخواهد کرد، عمیق و عمیق در معنی، فراتر از جهان است که (به طور پیوسته) با تسخیر شدن پیش میرود، آنها گوش نمیکنند ذهن خود را بر دانش تحمیل نخواهند کرد، آنها این آموزه ها را در نظر نمی گیرند و تسلط نمی یابند.
https://youtu.be/l3gpkP-Atpc
uddha Vacana - The The 79s Classical Polish-Język klasyczny polski, لاسیک فارسی
W przyszłości będą mnisi, którzy nie będą słuchać wypowiedzi takich dyskursów, które są słowami Tathagaty, głębokie, głębokie w sensie, prowadzące poza świat, (konsekwentnie) połączone z pustką, nie nadają ucha, nie będą stosować swojego umysłu do wiedzy, nie będą uważać tych nauk za wzięte pod uwagę i opanowane.m
https://youtu.be/Xc5Gd3-b4vI
Buda Vacana - As Palavras dos 80) Clássico Português-Inglês Clássico
No tempo futuro, haverá bhikkhus que não ouvirão a expressão de tais discursos que são palavras do Tathagata, profundos, profundos em significado, levando além do mundo, (consistentemente) conectados com o vazio, eles não prestarão atenção, eles não aplicarão sua mente no conhecimento, eles não considerarão esses ensinamentos como sendo aceitos e dominados.
https://youtu.be/_wBBgLacXB8
ਬੁੱਢਾ ਵੇਕਨਾ - 81 ਦੇ ਸ਼ਬਦਾਂ - ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਭਵਿਖ ਦੇ ਸਮੇਂ ਵਿਚ ਭਿਖੜ ਵੀ ਹੋਣਗੇ ਜੋ ਅਜਿਹੇ ਵਿਆਖਿਆਵਾਂ ਦੀ ਗੱਲ ਨਹੀਂ ਸੁਣੇਗਾ ਜੋ ਤਥਾਗਟਾ ਦੇ ਅਰਥ ਹਨ, ਡੂੰਘੇ, ਅਰਥ ਵਿਚ ਡੁੰਘੇ ਹੋਏ ਹਨ, ਸੰਸਾਰ ਤੋਂ ਅੱਗੇ ਨਿਕਲਦੇ ਹਨ, (ਨਿਰੰਤਰ) ਖਾਲਸ ਨਾਲ ਜੁੜੇ ਹੋਏ ਹਨ, ਉਹ ਕੰਨ ਨਹੀਂ ਦੇਣਗੇ, ਉਹ ਆਪਣੇ ਮਨ ਨੂੰ ਗਿਆਨ ਉੱਤੇ ਲਾਗੂ ਨਹੀਂ ਕਰਨਗੇ, ਉਹ ਉਨ੍ਹਾਂ ਸਿੱਖਿਆਵਾਂ ਨੂੰ ਧਿਆਨ ਵਿਚ ਨਹੀਂ ਰੱਖਣਗੇ ਜਿਨ੍ਹਾਂ ਨੂੰ ਅੱਗੇ ਵਧਾਇਆ ਅਤੇ ਮਾਹਰ ਕੀਤਾ ਗਿਆ ਹੈ.
Buddha Vacana - Cuvintele lui 82) Clasic roman-clasic românesc,
În viitor, va exista un bhikkhus care nu va asculta cuvântul unor astfel de discursuri care sunt cuvinte ale lui Tathāgata, profunde, profunde în sensul, care conduc dincolo de lume (consecvent) legate de goliciune, nu vor da urechi, ele nu vor aplica mintea lor asupra cunoașterii, ei nu vor considera aceste învățături ca fiind preluate și stăpânite
https://youtu.be/mWJNFBAZecA
удда Вакана - Слова 83) Классический русский-Классический русский, românesc,
В будущем будет бхикху, который не будет слушать высказывание таких дискурсов, которые являются словами Татхагаты, глубокими, глубокими по смыслу, ведущими за пределы мира (последовательно), связанными с пустотой, они не будут прислушиваться, они не будут применять свой ум к знанию, они не будут рассматривать эти учения, которые будут рассмотрены и освоены.
https://youtu.be/NcN3tLAncIA
uddha Vacana - O Upu a le 84) Samoan Samoa Samoa Samoa,
I le lumanaʻi, o le ai ai le phikkhus o le a le faʻalogo i tautalaga o ia lauga, o upu a le Tathāgata, loloto, loloto i lona uiga, taʻitaʻia i tua atu o le lalolagi, (tumau) fesoʻotaʻi ma le leai o se ola, latou te le gauai atu taliga, latou te o le a le faʻaaogaina o latou mafaufau i le malamalama, latou te le mafaufau i na aoaoga e tatau ona faʻaaogaina ma faʻaaogaina.
https://youtu.be/6vH1H83jZ5k
uddha Vacana - The Words of The 85) Clasaigeach Albannach Gàidhlig Albannach Clasaigeach,
Anns an àm ri teachd, bidh bhikkhus ann nach èisdeas ri fios mu na h-abairtean sin a tha nam faclan den Tathāgata, a tha gu math domhainn, a tha a ‘dol thairis air an t-saoghal, (gu cunbhalach) ceangailte ri faochadh, nach toir iad cluas dhaibh cha chuir iad an inntinn an cèill air eòlas, cha bhi iad a ‘beachdachadh air na teagasg sin a bhith air an togail suas agus a bhith air an teagasg.
Буддха Вацана - Речи 86) Класични Српски-Класични српски,
У будућем времену ће бити бхиккуса који неће слушати излагање таквих дискурса који су речи Татагате, дубоке, дубоке у значењу, који воде изван свијета, (конзистентно) повезани са празнином, неће посједовати ухо, они неће применити свој ум на знање, они неће узети у обзир та учења како би их узимали и савладали.
https://youtu.be/MpyNb5SvlUc
Buddha Vacana - The Words of The 88) Shona-Shona Shona,
Munguva yemberi, kuchava neBhikkhus avo vasingateereri kutaura kwehurukuro dzakadaro dziri mazwi eTatiāgata, zvakadzama, zvakakosha zvinoreva, kutungamira kupfuura nyika, (nguva dzose) yakabatana pasina, havazokwereti nzeve, ivo havangashandisi pfungwa dzavo pamusoro pezivo, havazofungi dzidziso idzodzo sekutorwa uye kudzidziswa.
https://youtu.be/9Q634rbsypE
بوده ويزا - قسطن جو لفظ 89) ڪلاس سنڌي، ايل
مستقبل ۾، bhikkhus ٿي سگهندو، جيڪي اهڙن ڳالهين جي بيان کي نه ٻڌندا آهن، جن ۾ تاتاگتا، گورو ۽ معتبر معنوي لفظن جا لفظ آهن، جيڪي دنيا کان اڳتي وڌندا آهن (عارضي طور تي) خفيه سان ڳنڍيل آهن، اهي ڪن کي ڳري نه ڏيندا، سندن ذهن تي علم تي لاڳو نه ٿيندا، اهي انهن تعليمن تي غور نه ڪيو وڃي ۽ انهن کي ماهر سمجهيو ويندو.
https://youtu.be/Nn6KiWebDbo
බුෂ් වාසනා - 90 වන වචන) සම්භාව්ය සිංහල- සාහිත්යය සිංහල,
අනාගතයේ දී, භික්ෂූන් වහන්සේලාගේ කථන ප්රකාශයට සවන් නොදෙන භික්ෂූන් වහන්සේ, ලොව පුරා ඔබ්බට දිව යන, ගැඹුරින්, ගැඹුරු අර්ථයකින් අර්ථය, නිරන්තරයෙන් හිස් වූවොත්, ඔවුන්ට කන් නොදෙනු ඇත. දැනුම මත ඔවුන්ගේ මනස යොමු නොකරනු ඇත, ඔවුන් එම ඉගැන්වීම් සැලකිල්ලට ගනු ලබන්නේ හා ප්රශංසාවට ලක් කරනු ඇත.
https://youtu.be/T8a5iPJUbiI
Buddha Vacana - Slova 91) Klasický slovenský-Klasický slovenský,
V budúcnosti bude bhikkhus, ktorý nebude počúvať výrok takýchto prejavov, ktoré sú slová Tathāgata, hlboké, hlboké v zmysle, vedúce za svetom (dôsledne) spojené s prázdnotou, nebudú zapožičané, oni nebudú uplatňovať svoju myseľ na vedomosti, nebudú považovať tieto učenia za prijaté a zvládnuté.
https://youtu.be/FeqYbvZkloE
Buddha Vacana - Besede 92) Klasična slovenska-klasična slovenska,
V prihodnjem času bo bhikkhus, ki ne bo poslušal izgovarjanja takšnih diskurzov, ki so besede Tathagata, globoke, globoke v smislu, ki vodijo po svetu, (dosledno) povezane s praznino, ne bodo poslušali, ne bodo uporabili svojega uma na znanju, ne bodo upoštevali tistih nauk, ki jih je treba prevzeti in obvladati.
https://youtu.be/gWOVWYgiSkc
Buddha Vacana - Ereyada of slovenska
Waqtiga dambe, waxaa jiri doona bhikkhus oo aan dhegeysan doonin hadallada kuhadlayaasha ah ee ay ka mid yihiin ereyada Tathāgata, qoto dheer, macno weyn, oo ka sii baxsan adduunka, (si joogta ah) ku xirnaado xoriyad la’aan, ma dhegeystaan dhegta, Ma aha inay maskaxdooda ku darsadaan aqoonta, ma tixgelin doonaan macallimiintaas sidii loo kicin lahaa.
https://youtu.be/t4-Xz_Lt2p4
uddha Vacana - Las Palabras de The 94) Classical Spanish-Español clásico,
En el futuro, habrá bhikkhus que no escuchen la expresión de tales discursos, que son palabras del Tathāgata, profundos, profundos en significado, que van más allá del mundo, (consistentemente) conectados con el vacío, no prestarán oído, no aplicarán su mente en el conocimiento, no considerarán esas enseñanzas para ser asumidas y dominadas.
https://youtu.be/I-T2DFGbXn8
Buddha Vacana - The kalimah The 95) Klasik Sunda-Sunda Klasik,
Dina jangka waktu nu bakal datang, bakal aya bhikkhus anu moal ngadangukeun utterance of discourses sapertos whichp mangrupakeun kecap tina Tathāgata, profound, profound dina harti, ngarah saluareun dunya, (konsistén) disambungkeun jeung emptiness, aranjeunna moal nambutkeun ceuli, aranjeunna moal nerapkeun pikiran maranéhanana dina pangaweruh, aranjeunna moal nganggap jelema ajaran sakumaha bisa dicokot nepi na mastered.
https://youtu.be/REMDOgcoB8g
Buddha Vacana - Maneno ya Ya 96) Classical Swahili, Klasik,
Katika siku zijazo, kutakuwa na bhikkhus ambao hawatasikia maneno ya mazungumzo hayo ni maneno ya Tathāgata, ya kina, ya maana sana, inayoongoza zaidi ya dunia, (mara kwa mara) yanayounganishwa na udhaifu, haitakopesha sikio, haitatumii mawazo yao juu ya ujuzi, hawatachukulia mafundisho hayo kuwa ya kuchukuliwa na kustahili.
https://youtu.be/KOEXkaow0ko
Buddha Vacana - 97-talets ord) Klassisk svensk-klassisk svensk, Klasik,
I framtiden kommer det att finnas bhikkhus som inte lyssnar på uttalandet av sådana diskurser som är Tathāgatas ord, djupgående, djupgående i mening, som leder utöver världen (konsekvent) i samband med tomhet, de kommer inte att låna öra, de kommer inte att tänka på kunskap, de kommer inte att överväga de lärdomar som ska tas upp och behärskas.
Буддо Vaca - калимаҳои 98) Классикӣ тоҷикӣ-классикӣ,
Дар ояндаи наздик, дар инҷо матраҳ мешавад, ки бҳҳуҳе, ки ба суханони чунин баёнияҳо гӯш намедиҳад, ки калимаҳои Тафқат аст, ки дар асл маънои онро дорад, ки дар олами ҷаҳонӣ (доимӣ) бо ихтилолият алоқаманд аст, онҳо гӯш надиҳанд, онҳо ақли худро дар бораи дониш ба кор намебаранд, онҳо таълимоти худро ба назар гирифта наметавонанд
https://youtu.be/eTGKo2NSZ8U
த்தர் Vacana - 99 வார்த்தைகள்) செம்மொழி தமிழ்- பாரம்பரிய இசைத்தமிழ் செம்மொழி,
எதிர்காலத்தில்,
அத்தகைய சொற்பொழிவுகளின் உரையாடலைக் கேட்காத பைக்கஸ் இருப்பார், தத்காத்தாவின் வார்த்தைகள், ஆழமான, ஆழமான அர்த்தம், உலகத்திற்கு இட்டுச் செல்லும், தொடர்ந்து (நிரந்தரமாக) வெறுமையுடன் தொடர்புடைய, அவர்கள் காதுக்கு கடன் கொடுக்க மாட்டார்கள், அறிவை மனதில் கொண்டு, அந்த போதனைகள் எடுத்துக்கொள்ளப்பட்டு, மாற்றியமைக்கப்பட மாட்டார்கள்.
https://youtu.be/NSk3TXn9vcU
த்தர் Vacana - 99 வார்த்தைகள்) செம்மொழி தமிழ்- பாரம்பரிய இசைத்தமிழ் செம்மொழி,
எதிர்காலத்தில்,
அத்தகைய சொற்பொழிவுகளின் உரையாடலைக் கேட்காத பைக்கஸ் இருப்பார், தத்காத்தாவின் வார்த்தைகள், ஆழமான, ஆழமான அர்த்தம், உலகத்திற்கு இட்டுச் செல்லும், தொடர்ந்து (நிரந்தரமாக) வெறுமையுடன் தொடர்புடைய, அவர்கள் காதுக்கு கடன் கொடுக்க மாட்டார்கள், அறிவை மனதில் கொண்டு, அந்த போதனைகள் எடுத்துக்கொள்ளப்பட்டு, மாற்றியமைக்கப்பட மாட்டார்கள்.
https://youtu.be/szz7ShYgiRI
புத்தர் Vacana - 99 வார்த்தைகள்) செம்மொழி தமிழ்- பாரம்பரிய இசைத்தமிழ் செம்மொழி,
எதிர்காலத்தில், எதிர்காலத்தில், தத்காத்தாவின் வார்த்தைகள், ஆழமான, ஆழமான அர்த்தம், உலகத்திற்கு இட்டுச்செல்லும், (ஒழுங்காக) வெறுமையுடன் தொடர்புடைய, அவை காது கொடுக்க மாட்டாது, பேசும் உரையாடல்களைக் கேட்காத பைக்கஸ் இருக்கும் அறிவைப் பற்றி தங்கள் மனதைப் பொருட்படுத்தாது, அந்த போதனைகளை எடுத்துக் கொள்வது, மாஸ்டர் ஆகியவற்றை அவர்கள் கருதுவதில்லை.
Puttar Vacana - 99 vārttaikaḷ) cem’moḻi tamiḻ- pārampariya icaittamiḻ cem’moḻi,
etirkālattil, etirkālattil, tatkāttāviṉ vārttaikaḷ, āḻamāṉa, āḻamāṉa arttam, ulakattiṟku iṭṭuccellum, (oḻuṅkāka) veṟumaiyuṭaṉ toṭarpuṭaiya, avai kātu koṭukka māṭṭātu, pēcum uraiyāṭalkaḷaik kēṭkāta paikkas irukkum aṟivaip paṟṟi taṅkaḷ maṉataip poruṭpaṭuttātu, anta pōtaṉaikaḷai eṭuttuk koḷvatu, māsṭar ākiyavaṟṟai avarkaḷ karutuvatillai.
Show more
https://youtu.be/Hat93RpGM1E
బుద్ధ వాక్నా - ది వర్డ్స్ ఆఫ్ ది 100) క్లాసికల్ తెలుగు-క్లాసికల్ తెలుగు
భవిష్యత్తులో, తికాగతా పదాలను చెప్పే వినడానికి వినలేని భిక్ ఖస్స్ వినండి, ప్రపంచానికి దారితీస్త, లోతైన, లోతైన, (నిలకడగా) శూన్యతతో సంబంధం కలిగి ఉన్నవారు, వారు చెవి రుణాలు ఇవ్వరు, వారు జ్ఞానం వారి మనస్సు వర్తించదు, వారు ఆ బోధనలు పరిగణలోకి తీసుకోవాలని మరియు స్వావలంబన పరిగణించరు.
https://youtu.be/Q2HRCO5Cfek
uda Vacana - 102′nin Sözleri) Klasik Türk-Klasik Türk,
Gelecekte, Tathāgata’nın sözleri, derin, anlam bakımından derin, dünyanın ötesine geçen, (sürekli olarak) boşluğa bağlanan, kulak vermeyecek olan, bu tür söylemlerin sözlerini dinlemeyecek olan bhikkhus olacaktır. akıllarını bilgi üzerine uygulayamayacak, o öğretileri ele alınacak ve ustalaşmayacaklarını düşünmeyeceklerdir.
https://youtu.be/Q2HRCO5Cfek
uda Vacana - 102′nin Sözleri) Klasik Türk-Klasik Türk,
Gelecekte, Tathāgata’nın sözleri, derin, anlam bakımından derin, dünyanın ötesine geçen, (sürekli olarak) boşluğa bağlanan, kulak vermeyecek olan, bu tür söylemlerin sözlerini dinlemeyecek olan bhikkhus olacaktır. akıllarını bilgi üzerine uygulayamayacak, o öğretileri ele alınacak ve ustalaşmayacaklarını düşünmeyeceklerdir.
بدھ Vacana - الفاظ کے 104) کلاسیکی اردو- کلاسیکی اردو
український،
مستقبل کے وقت، بھیک خسارے موجود ہوں گے جو ایسی طرح کے مضحکہ خیز الفاظ کی باتیں سن لیں گے جو کہ ریاضی، گہری، معنی میں گہری الفاظ کے الفاظ ہیں، دنیا سے باہر نکلتے ہیں (مسلسل) عقل سے منسلک ہوتے ہیں، وہ کان نہیں بولیں گے. ان کے دماغ کو علم پر لاگو نہیں کریں گے، وہ ان تعلیمات پر غور نہیں کریں گے جو کہ اٹھائے جائیں گے.
Buddha Vacana - The Words of The 105) klassik o’zbekcha-klassik o’zbek,
Kelajakda bhikhus bo’ladi. U so’zlarni tinglashni istamaydi, chunki bu so’zlar, Tathig’ataning so’zlari, chuqur, ma’no-mazmuni, dunyodan tashqarida (doimiy ravishda) bo’shlik bilan bog’liq bo’lib, quloqqa tegmaydi. ular o’z bilimlarini bilimga tatbiq qilmaydi, ular bu ta’limotlarni qabul qilish va egallash deb hisoblashmaydi.
Buddha Vacana - Lời của Đức Phật trong
Tiếng Anh cổ điển
Trong tương lai, sẽ có những vị tỳ khưu sẽ không nghe lời nói của những lời nói đó là lời của Như Lai, sâu sắc, sâu sắc về ý nghĩa, dẫn đầu thế giới, (liên tục) kết nối với tánh không, họ sẽ không cho vay tai, sẽ không áp dụng tâm trí của họ vào tri thức, họ sẽ không xem xét những giáo lý đó để được tiếp nhận và làm chủ.
UBuddha Vacana - Amazwi kaBuddha
108) I-Classical Xhosa-IsiXhosa yesiXhosa
Ngexesha elizayo, kuya kubakho i-bhikkhus engayikuphulaphula intetho yezo ntetho ezithetha ngamaTathāgata, ezinzulu, ezinzulu ngentsingiselo, ezikhokelela ngaphaya kwehlabathi, (ngokuqhubekayo) ezixhomekeke ekungenanto, aziyi kuboleka indlebe, Awuyi kusebenzisa ingqondo yabo ngolwazi, abayi kucinga ukuba loo mfundiso iyakuthi ithathwe kwaye yenziwe kakuhle.
from
Analytic Insight Net -
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Online Tipiṭaka Research and Practice
University and related 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
is
an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL
SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and
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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 using https://translate.google.com/#en/bn/ and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
THIS IS AN EXERCISE FOR ALL THE ONLINE VISITING STUDENTS FOR THEIR PRACTICE
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY, WELL AND SECURE !
MAY ALL HAVE CALM, QUIET, ALERT, ATTENTIVE AND EQUANIMITY MIND
WITH A CLEAR UNDERSTANDING THAT EVERYTHING IS CHANGING !
ALWAYS DO GOOD AND BE MINDFUL BY PURIFICATION OF THE MIND !
BUDDHA MEANS AWAKENED ONE (A1)WITH AWARENESS !
WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS
DHAMMO RAKKAHATHI RAKKHITHA ! DHAMMA PROTECTS ONE WHO PROTECTS DHAMMA !
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Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart
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தர்ம போதனைகள் (காணொளிகள்)
புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
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நீங்கள் இங்கே பார்க்க முடியும்.
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,
49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu
comments (0)
09/24/18
2755 Tue 25 Sep 2018 LESSON jnu (96) Tue 25 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
I
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05n ) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū Jin·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
Buddha Vacana - The Words of The Buddha in
Classical English
In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.
https://youtu.be/qaT50) Classical Indonesian-Bahasa Indonesia Klasiktc-5ded4
Buddha Vacana - Okwu nke Buddha na
49) Classical Igbo,
N’ọdịnihu, a ga-enwe bhikkhus bụ onye na-agaghị ege ntị n’ikwu okwu dị otú ahụ nke bụ okwu nke Tathāgata, omimi, omimi nke pụtara, na-eduga ụwa, (nọgidere na-ejikọta na efu, ha agaghị agbanye ntị, ha ha agaghị etinye uche ha n’ihe ọmụma, ha agaghị atụle ozizi ndị ahụ ka a na-eburu ha ma na-achịkwa ha.
) Klassieke Indonesies-Bahasa Indonesia Classic
Boeddha Vacana - Die Woorde van die Boeddha in
Klassieke Engels
In die toekoms sal daar ‘n bhikkhus wees wat nie sal luister na die woorde van die Tathāgata, diep, diep in die betekenis van die wêreld (konsekwent) in verband met leegheid nie, hulle gee nie aandag nie Hulle gebruik nie hul verstand op kennis nie, hulle sal nie daardie leerstellings oorweeg om opgeneem en bemeester te word
https://youtu.be/qaTtc-5ded4
Buddha Vacana - Okwu nke Buddha na
49) Classical Igbo,
N’ọdịnihu, a ga-enwe bhikkhus bụ onye na-agaghị ege ntị n’ikwu okwu dị otú ahụ nke bụ okwu nke Tathāgata, omimi, omimi nke pụtara, na-eduga ụwa, (nọgidere na-ejikọta na efu, ha agaghị agbanye ntị, ha ha agaghị etinye uche ha n’ihe ọmụma, ha agaghị atụle ozizi ndị ahụ ka a na-eburu ha ma na-achịkwa ha.
https://youtu.be/zUUxM-tUkRs
Buddha Vacana - Le parole del Buddha in
52) Classico italiano-italiano classico,
Nel tempo futuro, ci saranno bhikkhu che non ascolteranno l’espressione di tali discorsi che sono parole del Tathāgata, profondi, profondi di significato, che portano al di là del mondo, (coerentemente) connessi con il vuoto, non presteranno orecchio, essi non applicheranno la loro mente alla conoscenza, non prenderanno in considerazione quegli insegnamenti da prendere e padroneggiare.
https://youtu.be/pbv9jPjK-As
ブッダ・バカナ - 仏の言葉
53）古典的な古典的なイタリア語、
将来的には、このような言説の発話を聞かないビックフックがあります。これは、意味深い深遠な意味で、世界を超えて（一貫して）空虚に結びついています。 彼らの知識を知識に適用しないなら、それらの教えを取り上げて習得するとは考えないでしょう。
https://youtu.be/I5xHEElz1PI
Buddha Vacana - Kata-kata Buddha ing
54) Klasik Jawa-Klasik Jawa,
Wonten ing wekdal samangke, badhe wonten bhikkhu ingkang boten badhe ngrungokake ucapan-ucapan ingkang minangka tembung saking Tathāgata, tegesipun, tegesipun teges, ingkang ndadosaken nglangkungi donya, (kanthi konsisten) kaliyan kekosongan, piyambakipun boten badhe mirengaken ora bakal nggunakake pikiran sing ana ing kawruh, dheweke ora bakal nganggep piwulangan sing bisa ditindakake lan dikuwasani.
https://youtu.be/RQBEGfvbgXA
ಬುದ್ಧ ವಕಾನಾ - ಬುದ್ಧನ ಪದಗಳು
55) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ-ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ ಡಿಕ್ಷನರಿ,
ಭವಿಷ್ಯದ ಸಮಯದಲ್ಲಿ, ಭಕ್ತಾದಿಗಳು ಈ ರೀತಿಯ ಉಪನ್ಯಾಸಗಳ ಮಾತುಗಳನ್ನು ಕೇಳುವುದಿಲ್ಲ, ಅವರು ತಥಾಗತ, ಆಳವಾದ, ಅರ್ಥಪೂರ್ಣವಾದ ಅರ್ಥ, ಪ್ರಪಂಚದ ಆಚೆಗೆ (ನಿರಂತರವಾಗಿ) ಶೂನ್ಯದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದವರು, ಅವರು ಕಿವಿಗೆ ಸಾಲ ಕೊಡುವುದಿಲ್ಲ ಜ್ಞಾನದ ಮೇಲೆ ತಮ್ಮ ಮನಸ್ಸನ್ನು ಅನ್ವಯಿಸುವುದಿಲ್ಲ, ಅವರು ಆ ಬೋಧನೆಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳಲು ಮತ್ತು ಮಾಸ್ಟರಿಂಗ್ ಎಂದು ಪರಿಗಣಿಸುವುದಿಲ್ಲ.
https://youtu.be/a9vzJzinZ_o
Будда Васана - Будда сөздері
56) Классикалық қазақ-классикалық қазақ,
Болашақта, бхикхус болады, ол сөздерді тыңдауға болмайды, олар Татхата сөзі, терең, мағынасы терең, дүниенің сыртына шығатын (босқа), босқа байланысты, олар құлақ бермейді білімге деген ақыл-ойын қолданбайды, олар бұл ілімдерді қабылдап, меңгеруді қарастырмайды.
https://youtu.be/05c4pUDJGuU
Будда Васана - Будда сөздері
56) Классикалық қазақ-классикалық қазақ,
Болашақта, бхикхус болады, ол сөздерді тыңдауға болмайды, олар Татхата сөзі, терең, мағынасы терең, дүниенің сыртына шығатын (босқа), босқа байланысты, олар құлақ бермейді білімге деген ақыл-ойын қолданбайды, олар бұл ілімдерді қабылдап, меңгеруді қарастырмайды.
https://youtu.be/pR_9X5AtZTE
ព្រះពុទ្ធសាសនា - ពាក្យរបស់ព្រះពុទ្ធ
57) បុរាណខ្មែរ - បុរាណខ្មែរ,
នៅពេលអនាគតនឹងមានហោរាដែលមិនស្តាប់ពាក្យសុន្ទរកថាទាំងនេះដែលជាពាក្យរបស់តាថាហ្គាតាយ៉ាងជ្រាលជ្រៅនិងមានអត្ថន័យជ្រាលជ្រៅដែលនាំមុខគេហួសពីពិភពលោក (ជាប់លាប់) ដែលជាប់ទាក់ទងនឹងភាពទទេហើយគេនឹងមិនខ្ចីត្រចៀកទេ។ នឹងមិនអនុវត្តគំនិតរបស់ពួកគេលើចំណេះដឹងទេពួកគេនឹងមិនចាត់ទុកការបង្រៀនទាំងនោះថាត្រូវបានគេយកមកធ្វើហើយស្ទាត់ជំនាញ។
https://youtu.be/v2cmYtJmCws
부처님의 말씀 - 부처님의 말씀
58) 고전 한국어 - 한국어,
미래에는 비단이있을 것입니다. 그러한 설교의 말을 듣지 않는 비구가있을 것입니다.이 말은 Tathāgata의 말로 심오하고 심오하며 의미가 깊고 세계를 넘어서고 (일관되게) 공허와 관련이 있습니다. 그들은 귀를 기울이지 않을 것입니다. 지식에 대한 그들의 마음을 적용하지 않을 것입니다, 그들은 그 가르침이 받아 들여지고 지배되는 것으로 간주하지 않을 것입니다.
https://youtu.be/v2cmYtJmCws
부처님의 말씀 - 부처님의 말씀
58) 고전 한국어 - 한국어,
미래에는 비단이있을 것입니다. 그러한 설교의 말을 듣지 않는 비구가있을 것입니다.이 말은 Tathāgata의 말로 심오하고 심오하며 의미가 깊고 세계를 넘어서고 (일관되게) 공허와 관련이 있습니다. 그들은 귀를 기울이지 않을 것입니다. 지식에 대한 그들의 마음을 적용하지 않을 것입니다, 그들은 그 가르침이 받아 들여지고 지배되는 것으로 간주하지 않을 것입니다.
https://youtu.be/aCCkA12ynLs
Buddha Vacana - Gotinên Buddha di
59) Kurdî (Kurdî) Kurmancî (Kurdî) –Kurdî (Kurmancî)
Di demê pêşerojê de, wê bibe bhikkhus, ku dê gotinên nîqaşên van wijdanên ku peyvên Tathāgata, kûr, kûr, wateya ku bi cîhanê ve, ji hêla cîhanê ve girêdayî ye, bi xeletiyê ve girêdayî ye, ew ê guhdar nakin dê hişê xwe li ser zanyariyê bixwazin, ew ê wan hînbûnên ku bêne girtin û bisekinin.
https://youtu.be/OICw0JI9FAA
Будда Vacana - Будданын сөздөрү менен
60) Классикалык Кыргыз-Классикалык Кыргыз,
Келечекте, убакыттын өтүшү менен ошол дүйнөгө алып, түзүшүнөн келип, күчтүү, мааниси күчтүү сөздөр, мисалы, баяндамалардын сөз уккусу келбеген bhikkhus болот (дайыма) боштук менен байланышкан, алар укпай карыз эмес, алар билимге, алардын акылын колдонууга болбойт, алар кабыл алынган жана өздөштүрүшү керек болгон сыяктуу эле ошол эле карап калат.
https://youtu.be/2nCZ6MX0DC4
Buddha Vacana - ຄໍາເວົ້າຂອງພະພຸດທະເຈົ້າ
61) ຄລາສສິກລາວ - ຄລາສສິກລາວ,
ໃນເວລາຕໍ່ໄປ, ຈະມີຄົນທີ່ບໍ່ເຊື່ອຟັງຄໍາເວົ້າຂອງຄໍາເວົ້າເຫຼົ່ານີ້ທີ່ເປັນພາສາຂອງ Tathagga, ທີ່ເລິກເຊິ່ງ, ມີຄວາມຫມາຍອັນເລິກເຊິ່ງ, ນໍາໄປສູ່ໂລກນອກ, (ໂດຍສະເພາະ) ເຊື່ອມຕໍ່ກັບຄວາມບໍ່ສະເຫມີພາບ, ພວກເຂົາຈະບໍ່ຍູ້ຫູ, ຈະບໍ່ນໍາໃຊ້ຈິດໃຈຂອງພວກເຂົາກ່ຽວກັບຄວາມຮູ້, ພວກເຂົາຈະບໍ່ພິຈາລະນາຄໍາສອນເຫລົ່ານັ້ນທີ່ຈະໄດ້ຮັບການຮຽນຮູ້ແລະຮຽນຮູ້.
https://youtu.be/0f0Ogj6AoE8
Buddha vacana - Quod autem verba Buddha per
LXII) LXII-Classical Latin) Classical Latin:
In futuris diebus erunt bhikkhus qui nolunt audire verba novissima eiusmodi quae verba in Tathagata, altum, altum videtur esse putarunt, ducit quam ex mundo, (stat), cum vanitatis loquentes, nec audias, qui mentem non scientia, non autem ex his doctrinas esse sinant.
https://youtu.be/4TyVL-VrFR4
udas Vacana - Buda vārdi iekšā
64) Klasiskā Lietuviešu-Klasikinė lietuvių kalba,
Nākamajā laikā būs bhikhhus, kurš neuzklausīs tādu teoriju vārdus, kuri ir Tathāgatas vārdi, dziļi, dziļi un nozīmīgi, kas ārpus pasaules (konsekventi) saistīti ar tukšumu, viņi neaizsargās, viņi neizmantos viņu prātu uz zināšanām, viņi neuzskatīs, ka šīs mācības tiek apgūtas un apgūtas.
https://youtu.be/H1cKB6xMftw
Budas Vacana - Buda vārdi iekšā
63) Klasiskā Latviešu-Klasiskā latviešu valoda,
Nākamajā laikā būs bhikhhus, kurš neuzklausīs tādu teoriju vārdus, kuri ir Tathāgatas vārdi, dziļi, dziļi un nozīmīgi, kas ārpus pasaules (konsekventi) saistīti ar tukšumu, viņi neaizsargās, viņi neizmantos viņu prātu uz zināšanām, viņi neuzskatīs, ka šīs mācības tiek apgūtas un apgūtas.
https://youtu.be/H1cKB6xMftw
Budas Vacana - Buda vārdi iekšā
63) Klasiskā Latviešu-Klasiskā latviešu valoda,
Nākamajā laikā būs bhikhhus, kurš neuzklausīs tādu teoriju vārdus, kuri ir Tathāgatas vārdi, dziļi, dziļi un nozīmīgi, kas ārpus pasaules (konsekventi) saistīti ar tukšumu, viņi neaizsargās, viņi neizmantos viņu prātu uz zināšanām, viņi neuzskatīs, ka šīs mācības tiek apgūtas un apgūtas.
https://youtu.be/joWLbqYxX8o
https://youtu.be/MXurVrTRRpQ
https://youtu.be/7MImvLzQ6xc
https://youtu.be/wqK96eAjEiE
https://youtu.be/b0tyQ6lLuP8
http://lirs.ru/lib/sutra/Long_Discourses_of_the_Buddha(Digha_Nikaya).Walshe.pdf
http://lirs.ru/lib/sutra/The_Middle_Length_Discourses(Majjhima_Nikaya),Nanamoli,Bodhi,1995.pdf
https://youtu.be/FUqQ-tffWVI
https://www.google.co.in/search?q=The+connected+discourses+of+the+Buddha&ie=UTF-8&oe=UTF-8&hl=en-in&client=safari
The Connected Discourses of the Buddha: A New …
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The Connected Discourses of the Buddha is a complete translation of the Samyutta Nikaya — the third great collection of the Buddha’s discourses preserved in the Pali Canon — containing all of the … Google Books
Originally published: 1999
Author: Bhikkhu Bodhi
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Connected. Discourses of the. Buddha. A New TransIation of the. Samyutta Nikiiya. +;*. Translated from the Pdi bu.
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The Connected Discourses of the Buddha is sure to merit a place of honour in the library of every serious student of Buddhism. This volume offers a complete translation of the Samyutta Nikaya, The Connected Discourses of the Buddha, the third of the four great collections in the Sutta Pitaka of the Pali Canon.
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The Connected Discourses of the Buddha is sure to merit a place of honour in the library of every serious student of Buddhism. This volume offers a complete translation of the Samyutta Nikaya, The Connected Discourses of the Buddha, the third of the four great collections in the Sutta Pitaka of the Pali Canon.
Buy The Connected Discourses of the Buddha: A New … - Amazon.in
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The Connected Discourses of the Buddha is sure to merit a place of honour in the library of every serious student of Buddhism. This volume offers a complete translation of the Samyutta Nikaya, The Connected Discourses of the Buddha, the third of the four great collections in the Sutta Pitaka of the Pali Canon.
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The Anguttara arranges the Buddha’s discourses in accordance with a numerical scheme intended to promote retention and easy comprehension. … Preserved in Pali, an ancient Indian language closely related to the language that the Buddha spoke, this full compilation of texts is known as the Pali Canon.
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The Anguttara arranges the Buddha’s discourses in accordance with a numerical scheme intended to promote retention and easy comprehension. … Preserved in Pali, an ancient Indian language closely related to the language that the Buddha spoke, this full compilation of texts is known as the Pali Canon.
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The Numerical Discourses contains a full translation of the Anguttara Nikaya. The Anguttara arranges the Buddha’s discourses in accordance with a numerical scheme intended to promote retention and easy comprehension.
Anguttara Nikaya
Scripture
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The Anguttara Nikaya is a Buddhist scripture, the fourth of the five nikayas, or collections, in the Sutta Pitaka, which is one of the “three baskets” that comprise the Pali Tipitaka of Theravada Buddhism. Wikipedia
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Khuddaka Nikaya
The Collection of Little Texts
© 2005
Khp Dhp Ud Iti Sn Vv Pv Thag Thig Jat Nm Ps Ap Bv Cp Nt Pk Miln
The Khuddaka Nikaya, or “Collection of Little Texts” (Pali khudda = “smaller; lesser”), the fifth division of the Sutta Pitaka, is a wide-ranging collection of fifteen books (eighteen in the Burmese Tipitaka) containing complete suttas, verses, and smaller fragments of Dhamma teachings. While many of these have been treasured and memorized by devout Buddhists around the world for centuries, others have never left the private domain of Pali scholars; some have yet to be translated into English.
Availability of English translations:
Print: Print editions of many of the books in the Khuddaka Nikaya are widely available from various sources. See the listings below under each book for some recommended editions.
On-line: The links below will take you to recommended translations of texts from the Khuddaka Nikaya that are available on this website and elsewhere on the Internet.
1. Khuddakapatha — The Short Passages
A collection of nine short passages that may have been designed as a primer for novice monks and nuns. It includes several essential texts that to this day are regularly chanted by laypeople and monastics around the world of Theravada Buddhism. These passages include: the formula for taking refuge; the ten precepts; and the Metta, Mangala, and Ratana suttas.
Availability of English translations:
Print: The complete Khuddakapatha appears in Handful of Leaves (Vol. 4), Thanissaro Bhikkhu, trans. (available from Metta Forest Monastery).
On-line: Translations by:
Amaravati Sangha (excerpt)
Buddharakkhita (excerpt)
Narada (excerpt)
Ñanamoli (excerpt)
Piyadassi (excerpts)
Thanissaro (complete)
2. Dhammapada — The Path of Dhamma
This much-beloved collection of 423 short verses has been studied and learned by heart over the centuries by millions of Buddhists around the world.
Availability of English translations:
Print: Scores of English translations exist. The following are particularly recommended:
Dhammapada: A Translation, Thanissaro Bhikkhu, trans. (Barre, Massachusetts: Dhamma Dana Publications, 1998; available from Metta Forest Monastery).
The Dhammapada: The Buddha’s Path of Wisdom, Acharya Buddharakkhita, trans. (Kandy: Buddhist Publication Society, 1996)
The Dhammapada: Pali Text and Translation with Stories in Brief and Notes, Narada Thera, trans. (Buddhist Missionary Society, India, 1978; available from Pariyatti Books).
The Dhammapada: A New English Translation with the Pali Text and the First English Translation of the Commentary’s Explanation of the Verses With Notes Translated from the Sinhala Sources and Critical Textual Comments, John Ross Carter and Mahinda Palihawardana, trans. (Oxford: Oxford university Press, 1987).
On-line: Translations by:
Buddharakkhita
Olendzki (excerpts)
Thanissaro
Other translations abound on the Internet.
3. Udana — Exclamations
A rich collection of short suttas, each of which culminates in a short verse uttered by the Buddha. Here you will find the parable of the blind men and the elephant (Ud 6.4); the story of Nanda and the “dove-footed nymphs” (Ud 3.2); and many memorable similes (e.g., “Just as the ocean has one taste — the taste of salt — so this Dhamma-Vinaya has one taste, the taste of release.” (Ud 5.5)). Many gems here!
Availability of English translations:
Print: Udana: Exclamations, Thanissaro Bhikkhu, trans. (Valley Center, CA: Metta Forest Monastery, 2012); The Udana and the Itivuttaka, John D. Ireland, trans. (Kandy: Buddhist Publication Society, 1998).
On-line (complete translations): Anandajoti Bhikkhu, trans.and Thanissaro Bhikkhu, trans..
4. Itivuttaka — The Thus-saids
A collection of 112 short suttas, in mixed prose and verse form, each of which addresses a single well-focused topic of Dhamma. The Itivuttaka takes its name from the Pali phrase that introduces each sutta: iti vuttam Bhagavata, “Thus was said by the Buddha.”
Availability of English translations:
Print: Itivuttaka: This Was Said by the Buddha, Thanissaro Bhikkhu, trans. (Barre, Massachusetts: Dhamma Dana Publications, 2001; found in Handful of Leaves (Vol. 4), Thanissaro Bhikkhu, trans. (available from Metta Forest Monastery); The Udana and the Itivuttaka, John D. Ireland, trans. (Kandy: Buddhist Publication Society, 1998).
On-line: Translations by Ireland (excerpts) and Thanissaro (complete).
5. Sutta Nipata — The Sutta Collection
71 short suttas, including the Karaniya Metta Sutta (Goodwill/Loving-kindness), the Maha-mangala Sutta (Protection), and the Atthaka Vagga, a chapter of sixteen poems on the theme of non-clinging.
Availability of English translations:
Print: The Group of Discourses (2nd ed.) K.R. Norman, trans. (Oxford: Pali Text Society, 2001); The Sutta-Nipata, H. Saddhatissa, trans. (London: Curzon press, 1985). Excerpts from the Sutta Nipata also appear in Handful of Leaves (Vol. 4), Thanissaro Bhikkhu, trans. (available from Metta Forest Monastery).
On-line: Selected suttas.
6. Vimanavatthu — Stories of the Celestial Mansions
83 poems, each explaining how wholesome deeds led to a particular deity’s rebirth in one of the heavenly realms.
Availability of English translations:
Print: Minor Anthologies (Vol IV) — Vimanavatthu: Stories of the Mansions, and Petavatthu, I.B. Horner, trans. (Oxford: Pali Text Society, 1974).
On-line: Selected suttas.
7. Petavatthu — Stories of the Hungry Ghosts
51 poems, each explaining how unwholesome deeds led to the rebirth of a being into the miserable realm of the “Hungry Ghosts” (peta).
Availability of English translations:
Print: Minor Anthologies (Vol IV) — Vimanavatthu: Stories of the Mansions, and Petavatthu, I.B. Horner, trans. (Oxford: Pali Text Society, 1974).
On-line: Selected suttas.
8. Theragatha — Verses of the Elder Monks
9. Therigatha — Verses of the Elder Nuns
These two books offer exquisitely beautiful personal accounts, in verse form, of the lives of the early monks and nuns, often culminating in a lovely simile to describe their experience of Awakening. These verses depict — in often heart-breaking detail — the many hardships these men and women endured and overcame during their quest for Awakening, and offer deep inspiration and encouragement to the rest of us.
Availability of English translations:
Print: Elders’ Verses, prose translation by K.R. Norman (Oxford: Pali Text Society, 1969-1971) and Psalms of the Early Buddhists, verse translation by C.A.F. Rhys Davids (Oxford: Pali Text Society, 1909 and 1937). A paperback edition of the Therigatha is available in Poems of Early Buddhist Nuns, C.A.F. Rhys Davids and K.R. Norman, trans. (Oxford: Pali Text Society, 1989). Selections from the Theragatha and Therigatha also appear in Handful of Leaves (Vol. 4), Thanissaro Bhikkhu, trans. (available from Metta Forest Monastery).
On-line: Selections from the Theragatha and Therigatha by various translators.
10. Jataka — Birth Stories
547 tales that recount some of the Buddha’s former lives during his long journey as a Bodhisatta aspiring to Awakening.
Availability of English translations:
Print: The Jataka or Stories of the Buddha’s Former Births, various trans., E.B. Cowell, ed. (Oxford: Pali Text Society, 1913). Several short anthologies are also available, including the “retelling” of selected Jataka tales by Ken & Visakha Kawasaki in a series of Bodhi Leaf booklets published by the Buddhist Publication Society.
On-line: An online edition of Cowell’s edition is available at the Internet Sacred Text Archive. Several Jataka stories are loosely translated in Ken & Visakha Kawasaki’s very readable series of short booklets.
11. Niddesa — Exposition
This book, traditionally ascribed to Sariputta, is a series of commentaries on sections of the Sutta Nipata. The first part, the Mahaniddesa, is a commentary on the Atthakavagga; the second, the Culaniddesa, a commentary on the Parayanavagga and the Khaggavisana Sutta (Sn 1.3).
Availability of English translations:
Print: None known.
On-line: Selected suttas.
12. Patisambhidamagga — Path of Discrimination
An analysis of Abhidhamma concepts.
Description courtesy of Hugo G, Tep Sastri, and Han Tun:
The Path of Discrimination (Patisambhidamagga) is the richest discourse by Arahant Sariputta Thera on the Buddha’s Teachings in the questions-and-answers format. A.K. Warder succinctly described the most important feature of this great work by saying : “it expounds the way or path of ‘discrimination’ in its various aspects and tries to show exactly how understanding takes place in a practical sense, not simply in theory.”
The book consists of thirty treatises. They span the various kinds of knowledges (associated with learning, virtue, concentration, dependent origination, comprehension, rise & fall of phenomena, dissolution, appearance of terror, equanimity about formations, and so on), views, breathing meditation, the five faculties, liberation, action (kamma), paths, truths, lovingkindness, powers, voidness, foundations of mindfulness, insight, and so on.
Availability of English translations:
Print: The Path of Discrimination, Ven. Ñanamoli, trans. (Oxford: Pali Text Society, 1982).
On-line: None known.
13. Apadana — Stories
Biographies, in verse, of the Buddha, 41 Paccekabuddhas (”silent” Buddhas), 549 arahant bhikkhus and 40 arahant bhikkhunis. Many of these stories are characterized by flowery paeans celebrating the glory, wonder, magnificence, etc. of the Buddha. The Apadana is believed to be a late addition to the Canon, added at the Second and Third Buddhist Councils.
Availability of English translations:
Print: Some excerpts are included in various volumes published by the Pali Text Society.
On-line: Four Apadāna Translations, as well as an introductory essay, by Ṭhānissaro Bhikkhu are available in pdf format at dhammatalks.org. Two of the translations—the Buddhāpadāna and Therāpadāna 21—have been chosen because of their value in the study of early Mahāyāna. Therāpadāna 502 has been chosen because it offers the clearest articulation of the Buddha-field as the highest of merit-field; Therāpadāna 80, because it offers an example of how a small seed of service can influence both the details of one’s deva mansions during one’s course through the levels of the cosmos and the particular features of one’s ultimate awakening.
14. Buddhavamsa — History of the Buddhas
Biographical accounts of Gotama Buddha and of the 24 Buddhas who preceded him. [??]
Availability of English translations:
Print: Minor Anthologies (Vol III) — Buddhavamsa: Chronicles of Buddhas and Cariyapitaka: Basket of Conduct, I.B. Horner, trans. (Oxford: Pali Text Society, 1975).
On-line: None known.
15. Cariyapitaka — Basket of Conduct
Stories, in verse, of 35 of the Buddha’s previous lives. These stories, purportedly retold by the Buddha at Ven. Sariputta’s request, illustrate the Bodhisatta’s practice of seven of the ten paramis (perfections). [??]
Availability of English translations:
Print: Minor Anthologies (Vol III) Buddhavamsa: Chronicles of Buddhas and Cariyapitaka: Basket of Conduct, I.B. Horner, trans. (Oxford: Pali Text Society, 1975).
On-line: None known.
The following books are included only in the Burmese edition of the Tipitaka; in the Sinhala and Thai editions they are regarded as paracanonical.
16. Nettippakarana
17. Petakopadesa
These two short books are “different from the other books of the Tipitaka because they are exegetical and methodological in nature” {GT p.138}. The Nettippakarana is “considered an important text that explains the doctrinal points of Buddhism” {HPL p.100}. [??]
Availability of English translations:
Print: The Guide (Nettippakarana), Ven. Ñanamoli, trans. (Oxford: Pali Text Society, 1962); Pitaka Disclosure (Petakopadesa), Ven. Ñanamoli, trans. (Oxford: Pali Text Society, 1964).
On-line: None known.
18. Milindapañha — Questions of Milinda
This collection of sutta-like passages recounts a long series of dialogues concerning profound points of Dhamma between the arahant Ven. Nagasena and the Bactrian Greek king Milinda (Menander). The king, a philosopher and skilled debater, poses to Ven. Nagasena one question after another concerning the Dhamma, each of which Ven. Nagasena masterfully answers, often with unusually vivid and apt similes. Like so many stories from the Pali canon, this one has a happy ending: the king is so deeply inspired by Ven. Nagasena’s wisdom that he converts to Buddhism, hands over his kingdom to his son, joins the Sangha, and eventually becomes an arahant himself.
The Milindapañha has long been revered by Theravada Buddhists around the world because it addresses many questions of Buddhist doctrine of the sort that often come up in the course of Dhamma study and meditation practice: “Are pleasant feelings skillful or unskillful?” “What is the difference between someone with attachment and someone without?” “Can an arahant ever break a Vinaya rule?” “Is it better to perform an unwholesome act knowingly or unknowingly?” “How far away is the Brahma-world?” “Why are some people healthy and others ill; some people attractive and others ugly; some rich, and others poor?” All told, the king asks some 237 questions[1] along these lines, making this one of the most comprehensive and useful Buddhist FAQs[2] in existence.
Availability of English translations:
Print: Milinda’s Questions, I.B. Horner, trans. (Oxford: Pali Text Society, 1963 [2 vols.]. A paperback anthology of passages from I.B. Horner’s translation is available in The Questions of King Milinda: an Abridgement of the Milindapañha, N.K.G. Mendis, ed. (Kandy: Buddhist Publication Society, 1993). A modern abridged edition is The Debate of King Milinda by Bhikkhu Pesala (Penang: Inward Path, 2001).
On-line: Selected passages. Pesala’s abridged translation is also available online.
Notes
1.
As reckoned by Bhikkhu Pesala in The Debate of King Milinda (Penang: Inward Path, 2001).
2.
Frequently Asked Questions: A document containing a series of common questions and answers concerning a particular topic.
Sources
The books above marked with “[??]” are those of which I am completely ignorant. Comments for these books are drawn entirely from other sources:
The Buddhist Religion: A Historical Introduction (4th ed.), by Robinson & Johnson (Belmont, CA: Wadsworth, 1996)
Guide to Tipitaka, by U Ko Lay (Delhi: Sri Satguru Publications, 1990) {”GT”}
Handbook of Pali Literature, by Somapala Jayawardhana (Colombo, Sri Lanka: Karunaratne & Sons, 1994) {”HPL”}
Pali Literature and Language, by Wilhelm Geiger (New Delhi: Oriental Books, 1978) {”PLL”}
Creative Commons License ©2005 Access to Insight. The text of this page (”Khuddaka Nikaya: The Collection of Little Texts”, by Access to Insight) is licensed under a Creative Commons Attribution 4.0 International License. To view a copy of the license, visit http://creativecommons.org/licenses/by/4.0/. Documents linked from this page may be subject to other restrictions. Last revised for Access to Insight on 21 December 2013.
How to cite this document (a suggested style): “Khuddaka Nikaya: The Collection of Little Texts”, edited by Access to Insight. Access to Insight (BCBS Edition), 21 December 2013, http://www.accesstoinsight.org/tipitaka/kn/index.html .
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88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu
09/23/18
2754 Mon 24 Sep 2018 LESSON (95) Mon 24 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
Buddha Vacana - The Words of The Buddha in
Classical English
In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.
https://youtu.be/1_Ir13sW-SE
Bouda Vacana - mo yo nan Bouda a nan
41) Klasik kreyòl kreyòl kreyòl,
Bouda Vacana - mo yo nan Bouda a nan
41) Klasik kreyòl kreyòl kreyòl
Nan tan kap vini, pral gen bhikkhus ki pa pral tande pale de diskou sa yo ki se mo nan Tathāgata a, pwofon, pwofon nan sans, ki mennen pi lwen pase mond lan, (toujou) konekte ak vid, yo pa pral prete zòrèy, yo pa pral aplike lide yo sou konesans, yo pa pral konsidere ansèyman sa yo kòm yo dwe leve, li metrize.
https://youtu.be/XuscoquoJSQ
Buddha Vacana - Kalmar Buddha a
42) Hausa-Hausa Hausa,
A nan gaba, za a sami bhikkhus wanda ba zai saurari maganganun irin waɗannan maganganu wanda shine kalmomi na Tathāgata, zurfi, zurfi a ma’anarsa, jagorancin duniya, (ci gaba da haɗuwa) da rashi, ba za su karɓa kunnen ba, suna ba za su yi tunani game da ilimin ba, ba za suyi la’akari da waɗannan koyarwar da za a dauka ba.
https://youtu.be/Vc7_VyVXDLs
Buddha Vacana - Aloha Ke Akua in
43) Hawaiian Hawaiian Hawaiian,
I ka manawa e hiki mai ana, aia kahi bhikkhusʻaʻole e hoʻolohe i ka’ōleloʻana o ia mau’ōlelo,ʻo ia hoʻi nā’ōlelo a ka Tathāgata, hohonu, hohonu ma keʻano, e alakaʻi ana ma’ō aku o ke ao, (e pili mau ana) me ka’ōlohelohe,ʻaʻole lākou e hāʻawi i ka pepeiao, ʻaʻole lākou e kau i ko lākou manaʻo ma kaʻike,ʻaʻole lākou e noʻonoʻo i kēlā mau aʻo e like me ka mālamaʻia a me ka hoʻonui.
https://youtu.be/nQcdQl2JJq0
בודהה Vacana - המילים של הבודהה ב
44) עברית קלאסית - עברית קלאסית
בתקופה עתידית, יהיה בהיקוס שלא ישמע את אמירתם של השיח הזה, שהם דברי הטאתגאטה, עמוקה, עמוקה ומשמעותית, המוליכה מעבר לעולם, (בעקביות) מחוברת לריקנות, הם לא ישאלו אוזן, לא יחילו את דעתם על ידע, הם לא יתייחסו תורות אלה כמו להילקח שולט.
https://youtu.be/BpZKfF9WeO4 Buddha Vacana - Cov lus ntawm tus hauj sam hauv
Classical English
Nyob rau hauv lub sij hawm yav tom ntej, yuav muaj cov neeg uas tsis kam mloog cov lus qhia xws li cov lus ntawm Tathāgata, qhov tseeb, qhov laj thawj hauv lub ntsiab lus, ua dhau lub ntiaj teb, (txuas mus ntxiv) nrog kev tsis txaus, lawv yuav tsis qiv pob ntseg, lawv yuav tsis siv lawv txoj kev xav txog kev paub, lawv yuav tsis xav txog cov kev qhia raws li raug coj los siv.
https://youtu.be/KuOOmGfebV8
Buddha Vacana - A Buddha szavai
47) Klasszikus magyar-klasszikus magyar,
Buddha Vacana - A Buddha szavai
Klasszikus angol
A jövőben lesz olyan bhikkhus, aki nem hallgatja meg az olyan diskurzusok kimondását, amelyek a Tathagata szavai, mélyek, mély jelentései, a világon Ki (következetesen) az ürességhez kötődnek, nem fognak fülelni, nem fogják alkalmazkodni a tudásukhoz a tudáson, nem fogják figyelembe venni ezeket a tanításokat, hogy felvegyék és elsajátítsák.
WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS
DHAMMO RAKKAHATHI RAKKHITHA ! DHAMMA PROTECTS ONE WHO PROTECTS DHAMMA !
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buddhasaid2us@gmail.com
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart
ana Service on the occasion of Birthday and all auspicious occasions
of your family and friends Donate Breakfast/Meals to all the Monks of
Maha Bodhi Society
14, Kalidasa Raod, Gandhinagar, Bengaluru 560009 India
Tel: 09731635108, 0943158020
பாரம்பரிய இசைத்தமிழ் செம்மொழி
Buddhist Websites
தர்ம போதனைகள் (காணொளிகள்)
புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,
49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu
09/22/18
2753 Sun 23. Sep 2018 LESSON (94) Sun 23 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
Buddha Vacana - The Words of The Buddha in
Classical English
In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.
Today there will be no class
On occasion of 5th death anniversary of our founder President ven. Acharya Buddharakkhita. There there is no classes.
So I request everyone to participate in this occasion.
Dear All, there will be a seminar on 17th Monday, on life and achievement of Anagarika Dharmapala the great Visionery, revivalist of Buddhism, and first founder of Mahabodhi society☸🌺☸
Any one interested to speak on this ocassion, please let me know. It’s a great opportunity to give presentation and enrich your knowledge. Atleast one or two students should speak. All are welcome to participate 🙏🙏🙏
https://dharma-documentaries.net/anagarika-dharmapala
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Anagarika Dharmapala
Posted by Anandajoti on Friday, 27th January, 2017
Anagarika Dharmapala
This is a short biographical film of the great Sri Lankan revivalist Anagārika Dharmapāla, who was the founder of the Mahā Bodhi Society, and helped with getting Buddhist representation at the Bodhgaya site, and many other projects in Sri Lanka, India and western countries.
The film is mainly an illustrated narration, and although well done, with interesting photographs and a competant summary of his life’s work, one could have wished for a more full-scale biography, which surely cannot be beyond the capabilities of those responsible.
As it is, for those who know nothing, or less, about his work, this film still serves as an introduction to his lifetime’s dedicated service to the Buddhist cause, and outlines some of his major achievements.
These include the establishment of Buddhist educational facilities in Sri Lanka, including colleges, schools and Sunday schools; Buddhist national newspapers; the establishment of the Mahā Bodhi society, which has helped so many over the years, and establishments of temples and Buddhist societies in western countries.
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
Possibly Related Documentaries:
The Voice of the Buddha Early Buddhist Legends of Sri Lanka A Christian Buddha: The Medieval Tale of Barlaam and Josaphat Danino 3, Recent Findings on the Ganga-Vindhya Civilization Danino 4 and 5, The Idea of India, and its Interactions with the Western World
Categories: Culture
Tags: Education, History, India,
Image may contain: one or more people and people standingImage may contain: one or more people and people standing.
https://en.m.wikipedia.org/wiki/Anagarika_Dharmapala
Anagarika Dharmapala
Page issues
Anagārika Dharmapāla (Pali: Anagārika, [əˈnəɡɑːrɪkə]; Sinhalese: Anagarika, lit., Sinhalese: අනගාරික ධර්මපාල; 17 September 1864 – 29 April 1933) was a Sri Lankan (Sinhalese) Buddhist revivalist and writer. He was the first global Buddhist missionary. He was one of the founding contributors of non-violent Sinhalese Buddhist nationalism and Buddhism. He was also a pioneer in the revival of Buddhism in India after it had been virtually extinct there for several centuries, and he was the first Buddhist in modern times to preach the Dharma in three continents: Asia, North America, and Europe. Along with Henry Steel Olcott and Helena Blavatsky, the creators of the Theosophical Society, he was a major reformer and revivalist of Sinhala Buddhism and an important figure in its western transmission. He also inspired a mass movement of South Indian Dalits including Tamils to embrace Buddhism, half a century before B. R. Ambedkar.[1] At the latter stages of his life, he entered the order of Buddhist monks as Venerable Sri Devamitta Dharmapala.[2]
Anagarika Dharmapāla
අනගාරික ධර්මපාල
Anagarika Dharmapala.jpg
Srimath Anagarika Dharmapāla
Born
17 September 1864
Matara, Ceylon
Died
29 April 1933 (aged 68)
Sarnath, India
Nationality
Sinhalese
Other names
Don David Hewavitarane
Education
Christian College, Kotte,
St Benedict’s College, Kotahena,
S. Thomas’ College, Mutwal,
Colombo Academy
Known for
Sri Lankan independence movement,
revival of Buddhism,
Representing Buddhism in the Parliament of World Religions(1893) / Buddhist missionary work in three continents
Parent(s)
Don Carolis Hewavitharana
Mallika Dharmagunawardhana
Signature
Srimath Anagarika Dharmapala Signature.svg
Early life and education Edit
Srimath Anagarika Dharmapala at the age of 29 (1893)
Anagarika Dharmapala was born on 17 September 1864 in Matara, Ceylon to Don Carolis Hewavitharana of Hiththetiya, Matara and Mallika Dharmagunawardhana (the daughter of Andiris Perera Dharmagunawardhana), who were among the richest merchants of Ceylon at the time. He was named Don David Hewavitharane. His younger brothers were Dr Charles Alwis Hewavitharana and Edmund Hewavitarne. Ceylon (now Sri Lanka) was a British colony then, so Hewavitarne’s state education was an English one: he attended Christian College, Kotte; St Benedict’s College, Kotahena; S. Thomas’ College, Mutwal[3][4] and the Colombo Academy (Royal College).
Buddhist revival Edit
Anagarika Dharmapala (seated-centre) at the Mahabodhi Society Headquarters in Calcutta.
This was a time of Buddhist revival. In 1875 in New York City, Madame Blavatsky and Colonel Olcott had founded the Theosophical Society. They were both very sympathetic to what they understood of Buddhism, and in 1880 they arrived in Ceylon, declared themselves to be Buddhists, and publicly took the Refuges and Precepts from a prominent Sinhalese bhikkhu. Colonel Olcott kept coming back to Ceylon and devoted himself there to the cause of Buddhist education, eventually setting up more than 300 Buddhist schools, some of which are still in existence. It was in this period that Hewavitarne changed his name to Anagarika Dharmapala.
‘Dharmapāla’ means ‘protector of the dharma’. ‘Anagārika’ in Pāli means “homeless one”. It is a midway status between monk and layperson. As such, he took the eight precepts (refrain from killing, stealing, sexual activity, wrong speech, intoxicating drinks and drugs, eating after noon, entertainments and fashionable attire, and luxurious beds) for life. These eight precepts were commonly taken by Ceylonese laypeople on observance days.[5] But for a person to take them for life was highly unusual. Dharmapala was the first anagarika – that is, a celibate, full-time worker for Buddhism – in modern times. It seems that he took a vow of celibacy at the age of eight and remained faithful to it all his life. Although he wore a yellow robe, it was not of the traditional bhikkhu pattern, and he did not shave his head. He felt that the observance of all the vinaya rules would get in the way of his work, especially as he flew around the world. Neither the title nor the office became popular, but in this role, he “was the model for lay activism in modernist Buddhism.”[6] He is considered a bodhisattva in Sri Lanka.[7]
His trip to Bodh-Gaya was inspired by an 1885 visit there by Sir Edwin Arnold, author of The Light of Asia, who soon started advocating for the renovation of the site and its return to Buddhist care.[8][9] Arnold was directed towards this endeavour by Weligama Sri Sumangala Thera.[10][11]
At the invitation of Paul Carus, he returned to the U.S. in 1896, and again in 1902-04, where he traveled and taught widely.[12].
Dharmapala eventually broke with Olcott and the Theosophists because of Olcott’s stance on universal religion. “One of the important factors in his rejection of theosophy centered on this issue of universalism; the price of Buddhism being assimilated into a non-Buddhist model of truth was ultimately too high for him.”[13] Dharmapala stated that Theosophy was “only consolidating Krishna worship.”[14] “To say that all religions have a common foundation only shows the ignorance of the speaker; Dharma alone is supreme to the Buddhist”[15]
At Sarnath in 1933 he was ordained a bhikkhu, and he died at Sarnath in December of the same year, aged 68.
https://en.m.wikipedia.org/wiki/Acharya_Buddharakkhita
Acharya Buddharakkhita
Acharya Buddharakkhita (1922- 2013) was a Buddhist monk and prolific writer who established the Maha Bodhi Society of Bangalore and its sister bodies. He was born in Imphal, Manipur, in 1922. In 1942, he took part in the Quit India Movement.[1]
Acharya Buddharakkhita
आचार्य बुद्धरखित
Born
12 March 1922
Manipur, Imphal, India
Died
23 September 2013 (aged 91)
Banglore, India
Nationality
Indian
Alma mater
Institute of Engineering Technology, Calcutta
Notable works
English translation of Dhammapada
Notable awards
Abhidhaja Aggamaha Saddhammajotika
Website
www.mahabodhi.info/about_us.html
He joined the Indian defence services after his graduation from the Institute of Engineering Technology, Calcutta. He participated in World War II, after which he resigned to find truth and freedom. He became a monk in 1948. He travelled all over India and also taught in Sri Lanka and Burma. Finally he established the Maha Bodhi Society in Bangalore to propagate Buddhism.[2]
In 1952, Moonasinghe, niece of the Venerable Anagarika Dhammapala Maha Upasika —a well-known Buddhist in Bangalore, known to the Maharaja donated him a land for Maha Bodhi Society.[3] He also established schools, hostels, hospitals and an artificial limb centre for the society. He had written 150 books and published two periodicals. He was honored with Abhidhaja Aggamaha Saddhammajotika award by the Myanmar government.[2]
He died at Maha Bodhi Society, Banglore, on 23 September 2013.[4].
Books Edit
The Dhammapada: The Buddha’s Path of Wisdom. Buddhist Publication Society, 1998. ISBN 9552401313.
Die Weisheit des Lotus. Philosophie und Praxis buddhistischer Hingabe. ISBN 9783897672536.
Buddhas lebendiges Erbe. Schirner Verlag, 2005. ISBN 9783897672154.
Dem Buddha folgen. Geschichten vom Erleuchteten. Schirner Publisher, ISBN 9783897672741.
Metta. Schirner Verlag Publisher, 2004, ISBN 9783897671775.
Buddhist manual for everyday practice. Paperback Publisher, 1996.
METTA: The Philosophy and Practice of Universal Love. Buddhist Publication Society, Kandy, Sri LANKS, ISBN 9552400368.
LIVING LEGACY OF THE BUDDHA. 2002.
Mind Overcoming Its Cankers: An In-depth Study of Mental Effluents in Buddhist Perspective. Publisher - Buddha Vachana Trust, Bangalore. ISBN 9552402506.
Dem Buddha folgen. Geschichten vom Erleuchteten. Schirner Verlag.
Invisible protection. Publisher - Buddha Vachana Trust, 2002.
Dhammapada: a practical guide to right living. Publisher Suki Hotu Dhamma. ISBN 9839382136.
Unerschütterlicher Schutz. Schirner, 2007. ISBN 9783897673205.
Halo’d Triumphs. Publisher - Buddha Vachana Trust, Bangalore, 1976.
Dhamma. Vol. 2, No. 1 (Editor). 1977
An Unforgettable Inheritance Part II. Publisher - Buddha Vachana Trust, Bangalore.
An Unforgettable Inheritance Stories of Dhammapada. Publisher - Buddha Vachna Trust / Swayam Sahaya, Banglore
Die Lehre von Karma und Wiedergeburt. Schirner, 2004. ISBN 9783897671799.
Copy of the Dhammapada translated by Acharya Buddharakkhita
https://youtu.be/co72S_ncnGA Buddha Vacana - Buddhaens Ord i
27) Klassisk dansk
Buddha Vacana - Buddhaens Ord i
27) Klassisk dansk
I fremtiden vil der være bhikkhus, der ikke vil lytte til udtalelsen af sådanne diskurser, som er Tathāgata’s ord, dybtgående, dybtgående i mening, der fører ud over verden (konsekvent) forbundet med tomhed, de vil ikke låne øre, de vil ikke anvende deres sind på viden, de vil ikke overveje disse lærer at blive taget op og mestrer.
https://youtu.be/94_kn2fYOUo
Boeddha Vacana - De woorden van de Boeddha in
28) Klassiek Nederlands
In de toekomst zullen er bhikkhus zijn die niet zullen luisteren naar de uiting van zulke vertogen die woorden van de Tathāgata zijn, diepgaand, diepgaand van betekenis, leidend buiten de wereld, (consequent) verbonden met leegte, ze zullen geen oorlogen veroorzaken, zij zullen hun gedachten niet op kennis toepassen, zij zullen die leringen niet beschouwen als te worden opgenomen en beheerst.
https://youtu.be/Reh26uoLOaw
Budho Vacana - La Vortoj de Budho en
30) Klasika Esperanto
Budho Vacana - La Vortoj de Budho en
30) Klasika Esperanto
En estonta tempo, estos bikkhus, kiuj ne aŭskultos la paroladon de tiaj diskursoj, kiuj estas vortoj de la Tathāgata, profundaj, profundaj en signifoj, kiuj transpasas la mondon, (konstante) konektitaj kun malplenaĵo, ili ne pruntos aŭdojn, ili ne apliki sian menson pri scio, ili ne konsideros tiujn instruojn, kiujn oni devas preni kaj regi.
an Ohttps://youtu.be/7eQaKx3c64M
Budho Vacana - La Vortoj de Budho en
30) Klasika Esperanto
En estonta tempo, estos bikkhus, kiuj ne aŭskultos la paroladon de tiaj diskursoj, kiuj estas vortoj de la Tathāgata, profundaj, profundaj en signifoj, kiuj transpasas la mondon, (konstante) konektitaj kun malplenaĵo, ili ne pruntos aŭdojn, ili ne apliki sian menson pri scio, ili ne konsideros tiujn instruojn, kiujn oni devas preni kaj
https://youtu.be/PyrgcwziASA
Budho Vacana - La Vortoj de Budho en
30) Klasika Esperanto
En estonta tempo, estos bikkhus, kiuj ne aŭskultos la paroladon de tiaj diskursoj, kiuj estas vortoj de la Tathāgata, profundaj, profundaj en signifoj, kiuj transpasas la mondon, (konstante) konektitaj kun malplenaĵo, ili ne pruntos aŭdojn, ili ne apliki sian menson pri scio, ili ne konsideros tiujn instruojn, kiujn oni devas preni kaj regi.
Buddha Vacana - Buddha sõnad
31) klassikaline eesti keel
Tulevikus on bhikkhus, kes ei kuula selliste diskursuste sõnadest, mis on Tathāgata sõnad, mis on sügavad, sügavad tähendused, juhtivad väljaspool maailma, (järjepidevalt) seotud tühjusega, nad ei jäta kõrvu, nad ei kasuta oma teadmisi, ei arva, et need õpetused oleksid üles võetud ja õppitud.
https://youtu.be/BXOaVE9ez4A
ddha Vacana - Ang Mga Salita ng Buddha sa
32) Classical Filipino,
Tulevikus sa bhikk
Sa hinaharap, magkakaroon ng mga bhikkus na hindi nakikinig sa pagbigkas ng gayong mga diskurso na mga salita ng Tathāgata, malalim, malalim sa kahulugan, na humahantong sa ibayo ng mundo, (tuloy-tuloy) na may kaugnayan sa kawalan ng laman, hindi sila magkakaroon ng tainga, sila ay hindi mag-aplay sa kanilang isip sa kaalaman, hindi nila isasaalang-alang ang mga aral na dapat kunin at pinagkadalubhasaan.
https://youtu.be/rgmed-BHSfo
Buddha Vacana - Buddhan sanat
33) Klassinen suomalainen
Tulevikus on bhikk
Tulevaisuudessa tulee olemaan bhikkhus, joka ei kuuntele tällaisten puheiden ilmaisua, jotka ovat Tathagadan sanoja, syvällisiä, syvhttps://youtu.be/e2BsbHp36X0
Bouddha Vacana - Les paroles du Bouddha dans
34) Français classique
Tulevikus sur bhikk
À l’avenir, il y aura des bhikkhus qui n’écouteront pas l’énoncé de tels discours qui sont des mots du Tathāgata, profonds, profonds, au-delà du monde, (systématiquement) liés à la vacuité, ils ne prêtent pas d’oreille, ils ne pas appliquer leur esprit sur la connaissance, ils ne considéreront pas ces enseignements comme étant pris et maîtrisés.
ällisiä merkityksiä, jotka johtavat maailman ulkopuolelle (jatkuvasti) liittyvät tyhjyyteen, he eivät suostu korviin, he eivät sovella mieltään tietoon, he eivät ota huomioon näitä opetuksia, jotka on otettava huomioon ja hallittava.
https://youtu.be/0vb9qe2c36A
Buda Vacana - As palabras do Buda en
36) Clásico galego
En tempo futuro, haberá bhikkhus que non escoitarán a expresión dos devanditos discursos que son palabras do Tathāgata, profundos e profundos no significado, que van máis alá do mundo, (de xeito consistente) conectados ao baleiro, non van prestar atención, eles Non aplicarán a súa mente no coñecemento, non considerarán as ensinanzas que se teñan que tomar e dominar.
https://youtu.be/HlR-xT8N4MU
Βούδα Vacana - Τα λόγια του Βούδα in
39) Κλασσικά Ελληνικά
Στο μέλλον, θα υπάρξει bhikkhus που δεν θα ακούσει την έκφραση τέτοιων λόγων που είναι λόγια του Tathāgata, βαθιά, βαθιά σε νόημα, που οδηγούν πέρα από τον κόσμο (συνεκτικά) που συνδέονται με το κενό, δεν θα δώσουν αυτί, δεν θα εφαρμόσουν το μυαλό τους στη γνώση, δεν θα θεωρήσουν αυτές τις διδασκαλίες ότι πρέπει να αναληφθούν και να κυριαρχήσουν.
https://youtu.be/D_v1Qh7shbw
Buddha Vacana - Die Worte des Buddha in
38) Klassisches Deutsch
Zukünftig wird es Bhikkhus geben, die nicht auf solche Reden hören werden, die Worte des Tathāgata sind, tiefgründig, tiefgründig in der Bedeutung, über die Welt hinausgehend, (konsequent) verbunden mit der Leere, sie werden ihnen nicht Gehör schenken Sie werden ihre Gedanken nicht auf Wissen anwenden, sie werden diese Lehren nicht als genommen und bewältigt betrachten
https://en.m.wikipedia.org/wiki/Acharya_Buddharakkhita
Acharya Buddharakkhita
Acharya Buddharakkhita (1922- 2013) was a Buddhist monk and prolific writer who established the Maha Bodhi Society of Bangalore and its sister bodies. He was born in Imphal, Manipur, in 1922. In 1942, he took part in the Quit India Movement.[1]
Acharya Buddharakkhita
आचार्य बुद्धरखित
Born
12 March 1922
Manipur, Imphal, India
Died
23 September 2013 (aged 91)
Banglore, India
Nationality
Indian
Alma mater
Institute of Engineering Technology, Calcutta
Notable works
English translation of Dhammapada
Notable awards
Abhidhaja Aggamaha Saddhammajotika
Website
www.mahabodhi.info/about_us.html
He joined the Indian defence services after his graduation from the Institute of Engineering Technology, Calcutta. He participated in World War II, after which he resigned to find truth and freedom. He became a monk in 1948. He travelled all over India and also taught in Sri Lanka and Burma. Finally he established the Maha Bodhi Society in Bangalore to propagate Buddhism.[2]
In 1952, Moonasinghe, niece of the Venerable Anagarika Dhammapala Maha Upasika —a well-known Buddhist in Bangalore, known to the Maharaja donated him a land for Maha Bodhi Society.[3] He also established schools, hostels, hospitals and an artificial limb centre for the society. He had written 150 books and published two periodicals. He was honored with Abhidhaja Aggamaha Saddhammajotika award by the Myanmar government.[2]
He died at Maha Bodhi Society, Banglore, on 23 September 2013.[4].
Books Edit
The Dhammapada: The Buddha’s Path of Wisdom. Buddhist Publication Society, 1998. ISBN 9552401313.
Die Weisheit des Lotus. Philosophie und Praxis buddhistischer Hingabe. ISBN 9783897672536.
Buddhas lebendiges Erbe. Schirner Verlag, 2005. ISBN 9783897672154.
Dem Buddha folgen. Geschichten vom Erleuchteten. Schirner Publisher, ISBN 9783897672741.
Metta. Schirner Verlag Publisher, 2004, ISBN 9783897671775.
Buddhist manual for everyday practice. Paperback Publisher, 1996.
METTA: The Philosophy and Practice of Universal Love. Buddhist Publication Society, Kandy, Sri LANKS, ISBN 9552400368.
LIVING LEGACY OF THE BUDDHA. 2002.
Mind Overcoming Its Cankers: An In-depth Study of Mental Effluents in Buddhist Perspective. Publisher - Buddha Vachana Trust, Bangalore. ISBN 9552402506.
Dem Buddha folgen. Geschichten vom Erleuchteten. Schirner Verlag.
Invisible protection. Publisher - Buddha Vachana Trust, 2002.
Dhammapada: a practical guide to right living. Publisher Suki Hotu Dhamma. ISBN 9839382136.
Unerschütterlicher Schutz. Schirner, 2007. ISBN 9783897673205.
Halo’d Triumphs. Publisher - Buddha Vachana Trust, Bangalore, 1976.
Dhamma. Vol. 2, No. 1 (Editor). 1977
An Unforgettable Inheritance Part II. Publisher - Buddha Vachana Trust, Bangalore.
An Unforgettable Inheritance Stories of Dhammapada. Publisher - Buddha Vachna Trust / Swayam Sahaya, Banglore
Die Lehre von Karma und Wiedergeburt. Schirner, 2004. ISBN 9783897671799.
Copy of the Dhammapada translated by Acharya Buddharakkhita
WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS
DHAMMO RAKKAHATHI RAKKHITHA ! DHAMMA PROTECTS ONE WHO PROTECTS DHAMMA !
Button Plant Green Butterfly E Mail Animation Clip
buddhasaid2us@gmail.com
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart
ana Service on the occasion of Birthday and all auspicious occasions
of your family and friends Donate Breakfast/Meals to all the Monks of
Maha Bodhi Society
14, Kalidasa Raod, Gandhinagar, Bengaluru 560009 India
Tel: 09731635108, 0943158020
பாரம்பரிய இசைத்தமிழ் செம்மொழி
Buddhist Websites
தர்ம போதனைகள் (காணொளிகள்)
புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,
49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu
09/21/18
2752 Sat 22 Sep 2018 LESSON (93) Sat 22 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
Buddha Vacana - The Words of The Buddha in
Classical English
In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.
Buda Vacana - Buda Hitzak
14) Euskal klasikoa- Euskal klasikoa,
Etorkizunean, bhikkhus izango dira, non Tathāgata hitzak, esanahi sakonak eta sakonak, munduarengandik urrun daudenak (hurrenez hurren) hutsunearekin loturik dauden hitzez hitz egingo duten hitzak entzuteko, ez dute belarririk emango. Ez dute jakinduriaz aplikatuko, ez dute ikasketarik hartuko eta masterizatuko direnak kontuan hartuko.
https://youtu.be/VQnL1QCSPy
Buda Vacana - Buda Hitzak
14) Euskal klasikoa- Euskal klasikoa,
Etorkizunean, bhikkhus izango dira, non Tathāgata hitzak, esanahi sakonak eta sakonak, munduarengandik urrun daudenak (hurrenez hurren) hutsunearekin loturik dauden hitzez hitz egingo duten hitzak entzuteko, ez dute belarririk emango. Ez dute jakinduriaz aplikatuko, ez dute ikasketarik hartuko eta masterizatuko direnak kontuan hartuko.
https://youtu.be/Sq9VvhYvYRk Буда Вача - Словы Буды ў 15) Classical беларуска-Класічной Беларускіх
У будучыні, будуць манахі, якія не будуць слухаць выказванні такіх дыскурсаў, якія з’яўляюцца словамі Татхагат, глыбокіх, глыбокіх па сэнсе, вядучых за межамі свету, (паслядоўна), звязаныя з пустэчай, яны не будуць аказваць вуха, яны не будзе прымяняць свой розум на веды, яны не будуць разглядаць гэтыя вучэнні, каб быць прыняты і засвоены.
Буда Вача - Словы Буды ў 15) Classical беларуска-Класічной Беларускіх
У будучыні, будуць манахі, якія не будуць слухаць выказванні такіх дыскурсаў, якія з’яўляюцца словамі Татхагат, глыбокіх, глыбокіх па сэнсе, вядучых за межамі свету, (паслядоўна), звязаныя з пустэчай, яны не будуць аказваць вуха, яны не будзе прымяняць свой розум на веды, яны не будуць разглядаць гэтыя вучэнні, каб быць прыняты і засвоены.
https://youtu.be/Sq9VvhYvYRk Буда Вача - Словы Буды ў 15) Classical беларуска-Класічной Беларускіх
У будучыні, будуць манахі, якія не будуць слухаць выказванні такіх дыскурсаў, якія з’яўляюцца словамі Татхагат, глыбокіх, глыбокіх па сэнсе, вядучых за межамі свету, (паслядоўна), звязаныя з пустэчай, яны не будуць аказваць вуха, яны не будзе прымяняць свой розум на веды, яны не будуць разглядаць гэтыя вучэнні, каб быць прыняты і засвоены.
Буда Вача - Словы Буды ў 15) Classical беларуска-Класічной Беларускіх
У будучыні, будуць манахі, якія не будуць слухаць выказванні такіх дыскурсаў, якія з’яўляюцца словамі Татхагат, глыбокіх, глыбокіх па сэнсе, вядучых за межамі свету, (паслядоўна), звязаныя з пустэчай, яны не будуць аказваць вуха, яны не будзе прымяняць свой розум на веды, яны не будуць разглядаць гэтыя вучэнні, каб быць прыняты і засвоены.
https://youtu.be/Sq9VvhYvYRk Буда Вача - Словы Буды ў 15) Classical беларуска-Класічной Беларускіх
У будучыні, будуць манахі, якія не будуць слухаць выказванні такіх дыскурсаў, якія з’яўляюцца словамі Татхагат, глыбокіх, глыбокіх па сэнсе, вядучых за межамі свету, (паслядоўна), звязаныя з пустэчай, яны не будуць аказваць вуха, яны не будзе прымяняць свой розум на веды, яны не будуць разглядаць гэтыя вучэнні, каб быць прыняты і засвоены.
Buda Vacana - Reči Buda u 17) Klasični bosanski-klasični bosanski,
U budućem vremenu će biti bhikkusa koji neće slušati izlaganje takvih diskursa, što su reči Tatagate, duboke, duboke u značenju, koje vode izvan svijeta, (konzistentno) vezane za prazninu, neće posjedovati uho, oni neće primeniti svoj um na znanje, oni neće uzeti u obzir ta učenja kako ih treba uzeti i savladati.
Buda Vacana - Les paraules del Buda en 19) Clàssic català-català clàssic
En el temps futur, hi haurà bhikkhus que no escoltin l’expressió d’aquests discursos que són paraules del Tathāgata, profunds, profunds en el significat, que van més enllà del món, (constantment) connectats amb el buit, que no van a prestar sentit, ells no aplicaran la seva ment al coneixement, no consideraran aquells ensenyaments que siguin assumits i dominats.
Buddha Vacana - Ang mga Pulong ni Buddha sa 20) Classical Cebuano-Klase sa Sugbo
Sa umaabot nga panahon, adunay mga bhikkus nga dili maminaw sa pagpamulong sa maong mga diskurso nga mga pulong sa Tathāgata, lawom, makahuloganon nga kahulogan, nga nag-una sa kalibutan, (kanunay nga) konektado sa kahaw-ang, dili sila mamati, sila dili magamit ang ilang hunahuna sa kahibalo, wala nila isipa ang mga pagtulun-an nga pagakuhaon ug pag-master.
Buddha Vacana - Mawu a Buddha mu 21) Chikale Chichewa-Chikale cha Chichewa,
M’tsogolomu, padzakhala bhikkhus omwe sangawamvere nkhani zotero zomwe ndi mau a Tathāgata, ofunika kwambiri, otanthawuza kwambiri, kutsogolera dziko lonse lapansi (nthawi zonse) okhudzana ndi zopanda pake, sangathe kubweza, sagwiritsa ntchito malingaliro awo pa chidziwitso, iwo sangawone kuti ziphunzitsozo ziyenera kutengedwera ndi kuzidziwa bwino.
https://youtu.be/1d-hpMej9bQ
佛陀Vacana - 22的字）古典中文（简体） - 古典中文（简体），佛像
在未来的时间里，将会有比丘不听这些话语的话语，这些话语是Tathāgata的话语，深刻，深刻的意义，超越世界，（始终）与空虚联系在一起，他们不会借出耳朵，他们 他们不会将他们的思想应用于知识，他们不会认为这些教义需要被掌握和掌握。
佛陀Vacana - 22的字）古典中文（简体） - 古典中文（简体），佛像
在未来的时间里，将会有比丘不听这些话语的话语，这些话语是Tathāgata的话语，深刻，深刻的意义，超越世界，（始终）与空虚联系在一起，他们不会借出耳朵，他们 他们不会将他们的思想应用于知识，他们不会认为这些教义需要被掌握和掌握。
https://youtu.be/1d-hpMej9bQ
佛陀Vacana - 22的字）古典中文（简体） - 古典中文（简体），佛像
在未来的时间里，将会有比丘不听这些话语的话语，这些话语是Tathāgata的话语，深刻，深刻的意义，超越世界，（始终）与空虚联系在一起，他们不会借出耳朵，他们 他们不会将他们的思想应用于知识，他们不会认为这些教义需要被掌握和掌握。
Buddha Vacana - The Words of - ，The Buddha in 23）Classical Chinese（Traditional） - 古典中文（繁體），
在未來的時間裡，將會有比丘不聽這些話語的話語，這些話語是Tathāgata的話語，深刻，深刻的意義，超越世界，（始終）與空虛聯繫在一起，他們不會藉出耳朵，他們 他們不會將他們的思想應用於知識，他們不會認為這些教義需要被掌握和掌握。
Buddha Vacana - Lu modu di -, u Buddu in 24) Corso Corso Corso,
In tempu di tempu avarà da esse bogies chì ùn eseguite micca a parolla di i discursi chì sò parolle di u Tathāgata, prufonda, in u significatu, chì guverna più di u mondu, (sempre) cunnessi cù u vacu, ùn deve micca prestienti, ùn anu aduprà a so mente nantu à a cunniscenza, ùn deveranu micca quelli esistini cusì à esse presciuti è maestrati.
Buddha Vacana - slova slova -, Buddha v 26) Klasická čeština-Klasická čeština ,,
V budoucnu budou bhikkové, kteří nebudou naslouchat výpovědi takových diskurzů, které jsou slovy Tathāgaty, hluboké, hluboké ve smyslu, které vedou za světem (souvisle) spojené s prázdnotou, nebudou půjčovat ucho, oni nebudou uplatňovat svou mysl na znalosti, nebudou tyto učení považovat za přijaté a zvládnuté.
from
Analytic Insight Net -
Буда Вакана - Думите на Буда в 18) Класически България - Класически бългаски ,,
В бъдеще ще има бхикхус, който няма да слуша изказването на такива разговори, които са думи на Татагат, дълбоки, дълбоки в смисъл, водещи отвъд света (последователно), свързани с празнота, те няма да придадат ухо, те няма да прилагат ума си върху знанието, те няма да считат тези учения за възприемани и усвоени.
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2751 Fri 21 Sep 2018 LESSON (92) Fri 21 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
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02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa
Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 1:38 am
Dear All,
In Vinaya Pitaka>Cula Vagga>Khuddaka Vatthu Khandaka>285(CSCD)
There were two Bhikkhus complained to the Buddha, that some of the Bhikkhus were reciting the Buddha’s word by not using the Chandaso language but their own dialects , thus they requested Buddha to unify the recitation of Buddha’s word by using Chandaso language but refused by the Buddha, then Buddha has spoke this:
Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṃ pariyāpuṇitu’’nti.
Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
But in the other hand, the Pali Tipitaka commentator, Ven. Bhadanta Achariya Buddhagosha in his commentary:
Sakāya niruttiyāti ettha sakā nirutti nāma sammāsambuddhena vuttappakāro māgadhiko vohāro.
“I ordain the words of the Buddha to be learnt in his own language (in Māgadhī, the language used by the Buddha himself)”.
So, which context is correct?
Last edited by yamaka on Fri Dec 02, 2011 7:49 am, edited 1 time in total.
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DNS
Site Admin
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 4:06 am
I have not seen that commentary, nor do I have a copy of it. But assuming it is correct and there is a conflict between the Buddha’s words and Buddhaghosa’s words, I’d go with the Buddha.
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retrofuturist
Site Admin
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 4:20 am
Greetings,
I don’t think it’s a case of Buddhavacana vs Buddhaghosa, but whether Buddhaghosa or Prof.Rhys Davids & Oldenberg made the appropriate translation of the the Buddha’s recorded words.
I recall reading recently someone making an argument in favour of Buddhaghosa’s rendering but I can’t quite remember where I read that. If I work it out, I’ll bring it here.
Wasn’t the context behind this quote in relation to avoiding exclusivity in the Dhamma through transmission in language/texts/scripts known and used only by certain classes? Sorry if that’s a bit hazy - my brain has shut up shop for the day.
Metta,
Retro.
“Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education.” - Ven. Thich Nhat Hanh
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“One discerns wrong view as wrong view, and right view as right view. This is one’s right view.” (MN 117)
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Gena1480
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 4:37 am
my mistake
both are speaking of samething
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yamaka
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 6:12 am
David N. Snyder wrote:
I have not seen that commentary, nor do I have a copy of it. But assuming it is correct and there is a conflict between the Buddha’s words and Buddhaghosa’s words, I’d go with the Buddha.
David,
The topic is about rendering of Ven.Buddhagosha’s vs prof. Rhys Davids & Oldenberg regarded to the said Vinaya texts.
Last edited by yamaka on Fri Dec 02, 2011 6:15 am, edited 1 time in total.
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yamaka
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 6:14 am
Gena1480 wrote:
my mistake
both are speaking of samething
Gena,
What did you mean by same thing? Own dialects=Magadhi(The Asoka’s official Language?)
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Bhikkhu Pesala
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 7:55 am
Nirutti in the PTS also means pronunciation. If that is what it means here it makes sense in both contexts.
The discourses need to be learnt in Pali (Magadhi), not English, Thai, Sinhala, or Burmese. The pronunciation is sure to vary between those with different mother tongues. Unless the pronunciation is completely wrong, there won’t be any confusion about the meaning. However, if we were to learn the teachings in English (for example), which translation would we use?
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yamaka
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 8:07 am
Another instances from the Vinaya commentary:(Samantapadasika- Vinaya Atthakatha)
“…Dhammoti Pāḷi…”
“… Pāḷi is, therefore, the Dhamma Language of the Buddha…”
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gavesako
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 12:10 pm
You can read more about this in this article which explains the underlying idea behind the World Tipitaka project:
http://society.worldtipitaka.org/mds/co … ew/226/49/” onclick=”window.open(this.href);return false;
The Unique Characteristics of Pāḷi
See in particular their take on “sakaya niruttiya…” (a kind of “linguistic elitism”) which is in marked contrast to the modern scholarly view.
Bhikkhu Gavesako
Kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno… (MN 26)
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daverupa
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
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Post Fri Dec 02, 2011 12:36 pm
retrofuturist wrote:
Wasn’t the context behind this quote in relation to avoiding exclusivity in the Dhamma through transmission in language/texts/scripts known and used only by certain classes?
Basically, the Buddha wasn’t dealing with different languages, only dialects. Therefore the statement has to be drawn out to apply to a scenario with different languages; this perspective is reported by Gombrich in What the Buddha Thought. He believes, as do I (and as did Walpola Rahula) that the Dhamma can be taught without a single foreign word, yet I think this is best done by extrapolating from the Pali afresh, rather than sticking with one translation from the Pali and plowing ahead.
“And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
“And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
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Alex123
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
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Post Fri Dec 02, 2011 4:42 pm
yamaka wrote:
Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
I wonder about the exact translation and meaning of “his own”. his own = ours, or the Buddha’s?
“Life is a struggle. Life will throw curveballs at you, it will humble you, it will attempt to break you down. And just when you think things are starting to look up, life will smack you back down with ruthless indifference…”
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Kare
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
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Post Fri Dec 02, 2011 5:31 pm
Alex123 wrote:
yamaka wrote:
Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
I wonder about the exact translation and meaning of “his own”. his own = ours, or the Buddha’s?
The wording in Pali is ambiguous. That is, as long as we focus narrowly on “sakāya niruttiyā” - “in own dialect/speech” - it can be interpreted in two different ways. But once we look at the context, once we look at the whole story where this saying occurs, the meaning is clear. The Buddha was asked about the different dialects of monks from different clans, families, etc., so naturally his answer also must point to those different dialects that he was asked about. The context gives no room for doubt here, so the Commentary is mistaken on this point.
On the other hand, if that misunderstanding helped contribute to preserving the texts in Pali, I, for one, am very happy for that misunderstanding!
Mettāya,
Kåre
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Gena1480
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
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Post Fri Dec 02, 2011 10:53 pm
Do you mean MaggaPali?
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In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and
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Learning Buddha’s Word By Own Dialects Or Magadhi?
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Post Fri Dec 02, 2011 1:38 am
Dear All,
In Vinaya Pitaka>Cula Vagga>Khuddaka Vatthu Khandaka>285(CSCD)
There were two Bhikkhus complained to the Buddha, that some of the Bhikkhus were reciting the Buddha’s word by not using the Chandaso language but their own dialects , thus they requested Buddha to unify the recitation of Buddha’s word by using Chandaso language but refused by the Buddha, then Buddha has spoke this:
Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṃ pariyāpuṇitu’’nti.
Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
But in the other hand, the Pali Tipitaka commentator, Ven. Bhadanta Achariya Buddhagosha in his commentary:
Sakāya niruttiyāti ettha sakā nirutti nāma sammāsambuddhena vuttappakāro māgadhiko vohāro.
“I ordain the words of the Buddha to be learnt in his own language (in Māgadhī, the language used by the Buddha himself)”.
So, which context is correct?
Last edited by yamaka on Fri Dec 02, 2011 7:49 am, edited 1 time in total.
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DNS
Site Admin
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
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Post Fri Dec 02, 2011 4:06 am
I have not seen that commentary, nor do I have a copy of it. But assuming it is correct and there is a conflict between the Buddha’s words and Buddhaghosa’s words, I’d go with the Buddha.
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retrofuturist
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Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
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Post Fri Dec 02, 2011 4:20 am
Greetings,
I don’t think it’s a case of Buddhavacana vs Buddhaghosa, but whether Buddhaghosa or Prof.Rhys Davids & Oldenberg made the appropriate translation of the the Buddha’s recorded words.
I recall reading recently someone making an argument in favour of Buddhaghosa’s rendering but I can’t quite remember where I read that. If I work it out, I’ll bring it here.
Wasn’t the context behind this quote in relation to avoiding exclusivity in the Dhamma through transmission in language/texts/scripts known and used only by certain classes? Sorry if that’s a bit hazy - my brain has shut up shop for the day.
Metta,
Retro.
“Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education.” - Ven. Thich Nhat Hanh
“The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees.” (Snp 3.12)
“One discerns wrong view as wrong view, and right view as right view. This is one’s right view.” (MN 117)
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Gena1480
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
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Post Fri Dec 02, 2011 4:37 am
my mistake
both are speaking of samething
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yamaka
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
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Post Fri Dec 02, 2011 6:12 am
David N. Snyder wrote:
I have not seen that commentary, nor do I have a copy of it. But assuming it is correct and there is a conflict between the Buddha’s words and Buddhaghosa’s words, I’d go with the Buddha.
David,
The topic is about rendering of Ven.Buddhagosha’s vs prof. Rhys Davids & Oldenberg regarded to the said Vinaya texts.
Last edited by yamaka on Fri Dec 02, 2011 6:15 am, edited 1 time in total.
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yamaka
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
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Post Fri Dec 02, 2011 6:14 am
Gena1480 wrote:
my mistake
both are speaking of samething
Gena,
What did you mean by same thing? Own dialects=Magadhi(The Asoka’s official Language?)
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Bhikkhu Pesala
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
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Post Fri Dec 02, 2011 7:55 am
Nirutti in the PTS also means pronunciation. If that is what it means here it makes sense in both contexts.
The discourses need to be learnt in Pali (Magadhi), not English, Thai, Sinhala, or Burmese. The pronunciation is sure to vary between those with different mother tongues. Unless the pronunciation is completely wrong, there won’t be any confusion about the meaning. However, if we were to learn the teachings in English (for example), which translation would we use?
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yamaka
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
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Post Fri Dec 02, 2011 8:07 am
Another instances from the Vinaya commentary:(Samantapadasika- Vinaya Atthakatha)
“…Dhammoti Pāḷi…”
“… Pāḷi is, therefore, the Dhamma Language of the Buddha…”
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gavesako
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
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Post Fri Dec 02, 2011 12:10 pm
You can read more about this in this article which explains the underlying idea behind the World Tipitaka project:
http://society.worldtipitaka.org/mds/co … ew/226/49/” onclick=”window.open(this.href);return false;
The Unique Characteristics of Pāḷi
See in particular their take on “sakaya niruttiya…” (a kind of “linguistic elitism”) which is in marked contrast to the modern scholarly view.
Bhikkhu Gavesako
Kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno… (MN 26)
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daverupa
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 12:36 pm
retrofuturist wrote:
Wasn’t the context behind this quote in relation to avoiding exclusivity in the Dhamma through transmission in language/texts/scripts known and used only by certain classes?
Basically, the Buddha wasn’t dealing with different languages, only dialects. Therefore the statement has to be drawn out to apply to a scenario with different languages; this perspective is reported by Gombrich in What the Buddha Thought. He believes, as do I (and as did Walpola Rahula) that the Dhamma can be taught without a single foreign word, yet I think this is best done by extrapolating from the Pali afresh, rather than sticking with one translation from the Pali and plowing ahead.
“And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
“And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
Top
Alex123
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 4:42 pm
yamaka wrote:
Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
I wonder about the exact translation and meaning of “his own”. his own = ours, or the Buddha’s?
“Life is a struggle. Life will throw curveballs at you, it will humble you, it will attempt to break you down. And just when you think things are starting to look up, life will smack you back down with ruthless indifference…”
Top
Kare
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 5:31 pm
Alex123 wrote:
yamaka wrote:
Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
I wonder about the exact translation and meaning of “his own”. his own = ours, or the Buddha’s?
The wording in Pali is ambiguous. That is, as long as we focus narrowly on “sakāya niruttiyā” - “in own dialect/speech” - it can be interpreted in two different ways. But once we look at the context, once we look at the whole story where this saying occurs, the meaning is clear. The Buddha was asked about the different dialects of monks from different clans, families, etc., so naturally his answer also must point to those different dialects that he was asked about. The context gives no room for doubt here, so the Commentary is mistaken on this point.
On the other hand, if that misunderstanding helped contribute to preserving the texts in Pali, I, for one, am very happy for that misunderstanding!
Mettāya,
Kåre
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Gena1480
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
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Post Fri Dec 02, 2011 10:53 pm
Do you mean MaggaPali?
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Në të ardhmen, do të ketë bhikush i cili nuk do të dëgjojë fjalët e tilla që janë fjalë të Tathagatit, të thellë, të thellë në kuptim, që udhëhiqen përtej botës, (vazhdimisht) të lidhura me boshllëkun, ata nuk do të veshin veshin, nuk do të zbatojnë mendjen e tyre në njohuri, ata nuk do të konsiderojnë këto mësime si të merren dhe të zotëruar..org anto 112 Seṭṭhaganthāyatta Bhāsā
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THIS IS AN EXERCISE FOR ALL THE ONLINE VISITING STUDENTS FOR THEIR PRACTICE
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ALWAYS DO GOOD AND BE MINDFUL BY PURIFICATION OF THE MIND !
BUDDHA MEANS AWAKENED ONE (A1)WITH AWARENESS !
WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS
DHAMMO RAKKAHATHI RAKKHITHA ! DHAMMA PROTECTS ONE WHO PROTECTS DHAMMA !
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of your family and friends Donate Breakfast/Meals to all the Monks of
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Tel: 09731635108, 0943158020
Email: info@mahabodhi.info
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38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,
49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu
Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,
49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu
09/19/18
2750 Thu 20 Sep 2018 LESSON (93) Thu 20 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
Stereo Theatre
https://youtu.be/29Hk3WysD2I
The 43rd National Stereoscopic Association Convention
2017 3D-Con & ISU Congress
August 8-14, 2017 • Hotel Irvine Jamboree Center • Irvine, CA
Home
2017 Awards
Convention Schedule
Image Competitions
Stereo nm
Workshops and SIGs
Art Gallery
Auction
Trade Fair
Meals
Excursions
Registration
Forms
Committee Contact Info
Hotel & Airports
Local Information
2017 Combined ISU NSA at the Irvine Hotel, Irvine CA
PDF of 3D-Con/ISU Congress 2017 Program. Read all the details! Stereo Theatre, Workshops, SIG, vendors, biographies, activities, field trips and everything else going on this week at 3D-Con!.
3D-Con ActivitiesPreview. This article by David Kuntz appeared in a recent Stereoscopy. Feel free to print this out and make it available to your club members.
Welcome to Irvine for the 3d-Con ISU
Sunday Dive-in Theatre: more info
Come immerse yourself in some spectacular 3D over six action-packed days! This joint ISU World Congress and National Stereoscopic Association Annual Convention (3D-Con) will offer the best of both experiences, and will be the place to find a cutting-edge stereo theater, informative workshops, a stereoscopic art exhibition, image competitions, room hopping, a 3D auction, a large trade fair, and a technical exhibit of new equipment and displays. Plus, you’ll enjoy excursions to unique attractions in Southern California.
In 2017, the event will take place in Irvine, California, USA, which is about 45 miles south (approximately 1-1/4 hour driving time) of downtown Los Angeles, the second largest city in the United States. Los Angeles is known throughout the world, in particular because it includes Hollywood, the center of the US film, television and entertainment industries. Los Angeles is a tourist mecca, and currently hosts about 45 million annual visitors.
The greater Los Angeles area includes a multitude of iconic sights, including the Hollywood sign, the Hollywood Walk of Fame, most of the major US film and television studios, as well as other points of interest, such as Griffith Observatory, the Getty Center, Rodeo Drive in Beverly Hills, the Walt Disney Concert Hall, the Space Shuttle Endeavour (at the California Science Center), and a number of famous beaches, including Venice and Malibu.
Our event venue is the Hotel Irvine. Irvine is a planned community located in Orange County. Irvine consistently ranks as the safest city in America with over 100,000 in population. The city, only a few decades old, is home to the University of California, Irvine, a gem of the state university system. A section of the former El Toro Marine Base, located within city limits, was turned into Orange County Great Park. The park features a helium balloon ride which offers breathtaking views of Orange County. Close by Newport Beach has pristine beaches and historic areas. Of course, Los Angeles, Hollywood and Santa Monica, and all that they offer are in proximity.
What is the 3D-Con, NSA and ISU?
The National Stereoscopic Association is a non-profit organization founded in 1974, whose goals are to promote the study, collection and use of stereo photography it has over 1,000 members. ISU is the International Stereoscopic Union. The International Stereoscopic Union (ISU) was founded in 1975 and is the only international 3D association in the world. The ISU is a club of individual 3D enthusiasts as well as a club of stereo clubs. The ISU’s members currently number more than 1,050 and come from over 40 countries world-wide.
3D-con is traditionally the name of the NSA annual convention. Every few years there is a combined ISU/NSA convention. These are generally very well attended compared to the uncombined conventions. 3d-Con 2017 is a combined convention.
Travelling from overseas? Read this helpful article with transportation tips by Alex Klein, which appeared in a recent ISU’s Stereoscopy. Traveling to Irvine
What happens at a convention?
The convention has programming for the collector as well as the photographer. Among the highlights are: the trade show, the stereo theater, workshops, tours, and auction, and birds-of-a-feather meetings.
The event will offer slide and print contests and showings of stereo (3D) photography, a trade show, field trips, banquets and other goodies. Irvine is convenient to Disneyland; Knott’s Berry Farm; Legoland; Universal Studios; and of course Southern California is the home to several large antique areas such as 2nd Street in Pomona and the Circle in Orange.
Promotional Video
See the promotional video here (YouTube): http://tinyurl.com/zbv2wv8
or the proper player enforcer link: http://tinyurl.com/hhfbpqm
And download the 2017 trailer from this link: http://tinyurl.com/h2e4zko (SBS mp4 file)
PARALLEL View. Change to Cross View
Thanks to David Kuntz for the 2017 logo!
National Stereoscopic Association, Co-Host of the convention.
International Stereoscopic Union, Co-Host of the convention
LA 3D Club, Host club for the convention.
Thanks to Nvidia for the their image competition sponsorship!
Convention Archives:
Current 3d-Con
2017 Irvine, CA
2016 Tulsa, OKlmlm
2015 Salt Lake City, UT
2014 Murfreesboro, TN
2013 Traverse City, MI
2012 Costa Mesa, CA
2011 Loveland, CO
2010 Huron, OH
2009 Mesa, AZ
2008 Grand Rapids, MI
Website by Terry Wilson, te
https://ieeexplore.ieee.org/document/5549880/
Emerging N-Face GaN HEMT Technology: A Cellular Monte Carlo Study
Abstract: This paper aims to investigate the potential of the emerging N-face technology with respect to both the direct current and radio frequency performance of GaN high electron mobility transistor (HEMT) devices. High-frequency high-power state-of-the-art HEMTs were investigated with our full-band cellular Monte Carlo simulator, which includes the full details of the band structure and the phonon spectra. A complete characterization of these devices was performed using experimental data to calibrate the few adjustable parameters of the simulator. The effect of scaling the device dimensions, such as the gate length and the access region lengths, on the device performance was analyzed. In addition, the enhancement-mode configuration of the N-face structure was investigated. Our simulations showed that N-face devices represent an important step in engineering HEMT devices for delivering high power density and efficiency at microwave and millimeter-wave frequencies.
I. Introduction
In contrast to cubic III–V semiconductors like GaAs and InP with zincblende structure, the thermodynamically stable phase of InN, GaN, and AlN is the hexagonal wurtzite structure. Due to the inversion asymmetry along the c -axis in the wurtzite phase, structures grown along the (0001) and (000 1¯ ) directions, giving rise to Ga-and N-polarity, respectively [1], have different surface properties and growth kinetics [2].
BUDDHA FILM - MORE DETAILS HERE
It’s going to be a fact that ‘The Buddha the Awakened One with Awareness is likely to be made in a latest 3D/7D laser Hologram animated version. Even the film’s teaser that would be released will be adored by people all over the world. Now the hot update is that on BUDDHA animated film will be in the making.
Word is that the film is being made under a Malaysian and jointly with firms by noted directors is wielding the megaphone.
Reportedly thousands of pictures, animated gifs and photographs of BUDDHA has been chooses and taken into consideration for developing the emotions in the animation.
Remember the N Face technology which the ‘Fast and the Furious’ team used to shoot after Paul Walker’s death for his portions? The Malaysian and other companies are likely to confirm the same technology for this exciting project as well for recreating BUDDHA alive on the big screen as well as 360 degrees Circarama Cinema.
The film is expected to release in multiple languages such as Classical Magadhi Prakrit,Pāli, Chandaso, Hela Basa, English and other 112 Classical Languages. Sure it would be a visual feast for Buddha the Awakened One with Awareness admirers for their Happiness, Welfare, Peace and to attain Eternal Bliss as Final Goal.
The directors of the project includes Dato Margali Palaney, CEO of Orange County.
The Buddha would visit them regularly, and so the directors have picked up on the nuances of His mannerisms too. That makes the natural choice to direct this photo-realistic film.
The movie is being produced in Stereoscopic 3D/7D laser Hologram and the details of individual scenes have been planned right from the storyboarding stage.
“BUDDHA will be portrayed as devotees know Him as the people’s hero,” the makers promise.
https://goo.gl/images/32u9qZ
This is the web cast for Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related NEWS through
http://sarvajan.ambedkar.org
in
112 CLASSICAL LANGUAGES
With web-series will be one of the most tapped markets of late, many filmmakers and producers will br eyeing on innovative content that will focus on it. Now, Upasakas Upasikas with the guidance of Monks wants to explore one of the rarest markets for the Indian digital series, Tipitaka. While the show is an adaptation of the original teachings of the Buddha as taught in Tipitaka, the historical tale of the Buddha will be presented on the web.
This is the web cast for Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES
With web-series will be one of the most tapped markets of late, many filmmakers and producers will br eyeing on innovative content that will focus on it. Now, Upasakas Upasikas with the guidance of Monks wants to explore one of the rarest markets for the Indian digital series, Tipitaka. While the show is an adaptation of the original teachings of the Buddha as taught in Tipitaka, the historical tale of the Buddha will be presented on the web.
https://www.google.co.in/imgres?imgurl=https%3A%2F%2Flh3.googleusercontent.com%2F-jdJyxYFO_Gg%2FUX49pAzg9yI%2FAAAAAAAAB28%2F6u9WxYqvdxY%2Fw530-h398-n%2Flord-buddha-animated-images-beautiful-best-latest.gif&imgrefurl=http%3A%2F%2Fsarvajan.ambedkar.org%2F%3Fcat%3D33&docid=jGzo9dHi8ShFUM&tbnid=FgdPEkHmAq0bXM%3A&vet=10ahUKEwjJoYnm2MjdAhUSXCsKHcoLAfEQMwiyASgmMCY..i&w=530&h=398&client=safari&bih=454&biw=320&q=latest%20best%20Tripitaka%20series%20with%20animated%20gifs%20and%20videos&ved=0ahUKEwjJoYnm2MjdAhUSXCsKHcoLAfEQMwiyASgmMCY&iact=mrc&uact=8
https://www.google.co.in/imgres?imgurl=http%3A%2F%2Fi152.photobucket.com%2Falbums%2Fs178%2FArtdecadence%2FWesak2011AnimatedGif400×560.gif&imgrefurl=http%3A%2F%2Fsarvajan.ambedkar.org%2Findex.php%3Fs%3Dnikayas&docid=5cRl9myazdggcM&tbnid=1fPhPKX_6Xp5SM%3A&vet=10ahUKEwjJoYnm2MjdAhUSXCsKHcoLAfEQMwi0ASgnMCc..i&w=400&h=560&client=safari&bih=454&biw=320&q=latest%20best%20Tripitaka%20series%20with%20animated%20gifs%20and%20videos&ved=0ahUKEwjJoYnm2MjdAhUSXCsKHcoLAfEQMwi0ASgnMCc&iact=mrc&uact=8
This is the web cast for Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES
With web-series will be one of the most tapped markets of late, many filmmakers and producers will br eyeing on innovative content that will focus on it. Now, Upasakas Upasikas with the guidance of Monks wants to explore one of the rarest markets for the Indian digital series, Tipitaka. While the show is an adaptation of the original teachings of the Buddha as taught in Tipitaka, the historical tale of the Buddha will be presented on the web.
http://www.buddha-vacana.org/
http://www.buddha-vacana.org/
Buddha Vacana
— The words of the Buddha —
Learn Pali online for free and the easy way.
This website is dedicated to those who wish to understand better the words of the Buddha by learning the basics of Pali language, but who don’t have much time available for it. The idea is that if their purpose is merely to get enabled to read the Pali texts and have a fair feeling of understanding them, even if that understanding does not cover all the minute details of grammatical rules, they don’t really need to spend much time struggling with a discouraging learning of tedious grammatical theory involving such things as numerous declensions and conjugations.
In that case, it is enough to limit themselves to simply learn the meaning of the most important Pali words, because the repeated experience of reading provides an empirical and intuitive understanding of the most common sentence structures. They are thus enabled to become autodidacts, choosing the time, duration, frequency, contents and depth of their own study.
Their understanding of the Buddha Vacana will become much more precise as they effortlessly learn and memorize the words and the important formulae that are fundamental in the Buddha’s teaching, by ways of regular reading. Their learning and the inspiration they get from it will grow deeper as their receptivity to the messages of the Teacher will improve.
Disclaimer: This website is created by an autodidact and is meant for autodidacts. The webmaster has not followed any official Pali course and there is no claim that all the information presented here is totally free from errors. Those who want academic precision may consider joining a formal Pali course. In case the readers notice any mistake, the webmaster will be grateful if they report it via the mailbox mentioned under ‘Contact’.
Users of this website may have noticed that only few updates have been made in recent years. The main reason is that Sutta Central now provides the service this website intended to make available. If you want a quick tutorial explaining how you can use Sutta Central with a similar Pali lookup tooltip using pop-up ‘bubbles’, click here. The only work I keep doing on this part of the website is to expand the glossary with definitions and references taken only from the Sutta Pitaka and occasionally the Vinaya Pitaka
Tree
Suttas
Resources
Vinaya
Info
Easy access:
Dīgha Nikāya
Majjhima Nikāya
Saṃyutta Nikāya
Aṅguttara Nikāya
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11
https://youtu.be/b0tyQ6lLuP8
In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.
Classical Pali
Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
Classical English
In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.
Classical Bengali
ভবিষ্যতে, এমন কিছু বক্তব্য থাকবে যারা তাতগতা, গভীর, গভীর অর্থ, অর্থের বাইরে গভীরতর শব্দগুলির (যেমন ক্রমাগত) শূন্যতার সাথে যুক্ত, তেমনি তারা কান দেবেন না, এই ধরনের বক্তৃতাগুলির কথা শোনে না। জ্ঞানের উপর তাদের মন প্রয়োগ করা হবে না, তারা সেই শিক্ষাকে বিবেচনায় নেওয়া এবং দক্ষতার সাথে বিবেচনা করবে না।
Classical Gujarati
વિષ્યમાં, ભક્ખસ હશે જે આવા ભાષણોની વાતો સાંભળશે નહીં, જે તથગતા, અર્થમાં ગહન, અર્થમાં ગહન છે, વિશ્વની બહાર અગ્રણી છે, (સતત) ખાલીતા સાથે જોડાયેલ છે, તેઓ કાનને ધિરાણ આપશે નહીં, તેઓ તેમના મનને જ્ઞાન પર લાગુ પાડશે નહીં, તેઓ તે ઉપદેશોને ધ્યાનમાં લેવામાં આવશે અને કુશળ થશે.
Classical Hindi
भविष्य के समय में, भिक्खस होंगे जो इस तरह के उपदेशों के उच्चारण को नहीं सुनेंगे जो तथगाता के शब्दों, गहन, गहन अर्थ, दुनिया से आगे बढ़ते हुए, (लगातार) खालीपन से जुड़े हुए हैं, वे कान उधार नहीं देंगे, वे ज्ञान पर अपने दिमाग को लागू नहीं करेंगे, वे उन शिक्षाओं को उठाए जाने और महारत हासिल नहीं करेंगे।
Classical Kannada
ಭವಿಷ್ಯದ ಸಮಯದಲ್ಲಿ, ಭಕ್ತಾದಿಗಳು ಈ ರೀತಿಯ ಉಪನ್ಯಾಸಗಳ ಮಾತುಗಳನ್ನು ಕೇಳುವುದಿಲ್ಲ, ಅವರು ತಥಾಗತ, ಆಳವಾದ, ಅರ್ಥಪೂರ್ಣವಾದ ಅರ್ಥ, ಪ್ರಪಂಚದ ಆಚೆಗೆ (ನಿರಂತರವಾಗಿ) ಶೂನ್ಯದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದವರು, ಅವರು ಕಿವಿಗೆ ಸಾಲ ಕೊಡುವುದಿಲ್ಲ ಜ್ಞಾನದ ಮೇಲೆ ತಮ್ಮ ಮನಸ್ಸನ್ನು ಅನ್ವಯಿಸುವುದಿಲ್ಲ, ಅವರು ಆ ಬೋಧನೆಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳಲು ಮತ್ತು ಮಾಸ್ಟರಿಂಗ್ ಎಂದು ಪರಿಗಣಿಸುವುದಿಲ್ಲ.
Classical Malayalam
ഭാവിയിൽ, ഭഗഖുസ് അത്തരത്തിലുള്ള സംഭാഷണങ്ങളോട് തഥഗാട്ടയുടെ വാക്കുകളൊന്നും കേൾക്കില്ല, അവർ അഗാധമായ, അഗാധമായ, അഗാധമായ, അഗാധമായ, അഗാധമായ അർത്ഥത്തിൽ, ലോകത്തിനു നയിക്കുന്ന, (നിരന്തരമായി) ശൂന്യതയുമായി ബന്ധപ്പെട്ടിരിക്കുന്നു, അവർ ചെവി കൊടുക്കില്ല, അറിവ് അവരുടെ മനസ്സിന് ബാധകമാവില്ല, ആ പഠിപ്പിക്കലുകൾ അവർ സ്വീകരിക്കുകയും സ്വാഗതം ചെയ്യപ്പെടുകയും ചെയ്യും.
Classical Marathi
भविष्यकाळात भाखखस असे असतील की ते अशा भाषेच्या बोलण्याकडे दुर्लक्ष करणार नाहीत ज्यांचा अर्थ ताथगता, अर्थपूर्ण, गहन अर्थाने, जगाच्या पलीकडे आहे, (निरंतर) रिक्तपणाशी निगडित आहे, ते कान ऐकणार नाहीत. ज्ञानावर आपले मन लागू करणार नाही, ते त्या शिकवणींचा अभ्यास आणि गुणधर्म घेणार नाहीत.
Classical Myanmar (Burmese)
အနာဂတ်ကာလ၌, အနတ္တနှင့်အတူချိတ်ဆက် (တသမတ်တည်း), ကမ္ဘာကြီးကိုကျော်လွန်ဦးဆောင်အဓိပ်ပာယျလေးနက်, လေးနက်, အTathāgata၏စကားများနေသောထိုကဲ့သို့သောဟောပြောချက်များ၏မိနျ့စကားကိုနားမထောင်မည်သူရဟန်းတို့ရှိလိမ့်မည်, သူတို့ကနားကိုချေးမည်မဟုတ်, သူတို့က အသိပညာအပေါ်သူတို့ရဲ့စိတ်ကိုလျှောက်ထားမည်မဟုတ်တက်ယူနှင့်ကျွမ်းကျင်ခံရဖို့အဖြစ်, သူတို့သွန်သင်ချက်တွေကိုထည့်သွင်းစဉ်းစားမည်မဟုတ်။
Classical Nepali
भविष्यमा, त्यहाँ bhikkhus हुनेछ जुन यस्तो भित्री पदहरू को लागी सुन्न छैन जोथाथा, गहन, गहन अर्थ, संसार भन्दा बाहिरको (निरंतर) खालीपन संग जोडिएको शब्दहरू छन्, तिनीहरूले कान झुकाउने छैनन्। ज्ञानमा उनीहरूको दिमाग लागू नगर्ने, तिनीहरूले ती शिक्षाहरू लिने र महसुस गरेनन्।
Classical Punjabi
ਭਵਿਖ ਦੇ ਸਮੇਂ ਵਿਚ ਭਿਖੜ ਵੀ ਹੋਣਗੇ ਜੋ ਅਜਿਹੇ ਵਿਆਖਿਆਵਾਂ ਦੀ ਗੱਲ ਨਹੀਂ ਸੁਣੇਗਾ ਜੋ ਤਥਾਗਟਾ ਦੇ ਅਰਥ ਹਨ, ਡੂੰਘੇ, ਅਰਥ ਵਿਚ ਡੂੰਘੇ ਹਨ, ਸੰਸਾਰ ਤੋਂ ਅੱਗੇ ਨਿਕਲਦੇ ਹਨ, (ਨਿਰੰਤਰ) ਖਾਲਸ ਨਾਲ ਜੁੜੇ ਹੋਏ ਹਨ, ਉਹ ਕੰਨ ਨਹੀਂ ਦੇਣਗੇ, ਉਹ ਆਪਣੇ ਮਨ ਨੂੰ ਗਿਆਨ ਉੱਤੇ ਲਾਗੂ ਨਹੀਂ ਕਰਨਗੇ, ਉਹ ਉਨ੍ਹਾਂ ਸਿੱਖਿਆਵਾਂ ਨੂੰ ਧਿਆਨ ਵਿਚ ਨਹੀਂ ਰੱਖਣਗੇ ਜਿਨ੍ਹਾਂ ਨੂੰ ਅੱਗੇ ਵਧਾਇਆ ਅਤੇ ਮਾਹਰ ਕੀਤਾ ਗਿਆ ਹੈ
Classical Sindhi
مستقبل ۾، bhikkhus ٿي سگهندو، جيڪي اهڙن ڳالهين جي بيان کي نه ٻڌندا آهن، جن ۾ تاتاگتا، گورو ۽ معتبر معنوي لفظن جا لفظ آهن، جيڪي دنيا کان اڳتي وڌندا آهن (عارضي طور تي) خفيه سان ڳنڍيل آهن، اهي ڪن کي ڳري نه ڏيندا، سندن ذهن تي علم تي لاڳو نه ٿيندا، اهي انهن تعليمن تي غور نه ڪيو وڃي ۽ انهن کي ماهر سمجهيو ويندو.
Classical Sinhala
නාගතයේ දී, භික්ෂූන් වහන්සේලාගේ කථන ප්රකාශයට සවන් නොදෙන භික්ෂූන් වහන්සේ, ලොව පුරා ඔබ්බට දිව යන, ගැඹුරින්, ගැඹුරු අර්ථයකින් අර්ථය, නිරන්තරයෙන් හිස් වූවොත්, ඔවුන්ට කන් නොදෙනු ඇත. දැනුම මත ඔවුන්ගේ මනස යොමු නොකරනු ඇත, ඔවුන් එම ඉගැන්වීම් සැලකිල්ලට ගනු ලබන්නේ හා ප්රශංසාවට ලක් කරනු ඇත.
Classical Tamil
எதிர்காலத்தில், எதிர்காலத்தில், தத்காத்தாவின் வார்த்தைகள், ஆழ்ந்த, ஆழமான அர்த்தம், உலகத்திற்கு இட்டுச் செல்லும், தொடர்ந்து (நிரந்தரமாக) வீணாகுதல், அவர்கள் காதுக்கு கடன் கொடுக்க மாட்டார்கள் போன்ற சொற்பொழிவுகளின் உரையாடலைக் கேட்காத பைக்கஸ் அறிவைப் பற்றி தங்கள் மனதைப் பொருட்படுத்தாது, அந்த போதனைகளை எடுத்துக் கொள்வது, மாஸ்டர் ஆகியவற்றை அவர்கள் கருதுவதில்லை.
Classical Telugu
భవిష్యత్ సమయం లో, తికాగట పదాల మాటలు, లోతైన, లోతైన అర్ధం, ప్రపంచానికి వెలుపల, (నిలకడగా) శూన్యతతో అనుసంధానించబడిన అటువంటి ఉపన్యాసాల వినయాన్ని వినలేని భిక్ ఖస్స్ వారు చెవి జ్ఞానం వారి మనస్సు వర్తించదు, వారు ఆ బోధనలు పరిగణలోకి తీసుకోవాలని మరియు స్వావలంబన పరిగణించరు.
Classical Thai
ในอนาคตจะมีพระภิกษุสงฆ์ที่ไม่ฟังคำพูดของวาทกรรมเช่นคำพูดของTathāgataลึกซึ้งลึกซึ้งในความหมายนำไปสู่โลกที่เกี่ยวข้องกับความว่างเปล่าพวกเขาจะไม่ให้หู จะไม่ใช้ความคิดของพวกเขาในความรู้พวกเขาจะไม่พิจารณาคำสอนเหล่านั้นที่จะนำขึ้นและเข้าใจ
Classical Urdu
مستقبل کے وقت میں، بھیکخس ہو جائے گا جو ایسے ایسے مضحکہ خیز الفاظ کی بات سن نہیں پائے گی جو کہ ریاگا، گہرے، معنی میں گہری الفاظ کے الفاظ ہیں، جو دنیا سے باہر نکلتے ہیں (مستقل طور پر) صفر سے منسلک ہوتے ہیں، وہ کان نہیں بولیں گے. ان کے دماغ کو علم پر لاگو نہیں کریں گے، وہ ان تعلیمات پر غور نہیں کریں گے جو کہ اٹھائے جائیں گے.
Classical Vietnamese
Trong tương lai, sẽ có những vị tỳ khưu sẽ không nghe lời nói của những lời nói đó là lời của Như Lai, sâu sắc, sâu sắc về ý nghĩa, dẫn đầu thế giới, (liên tục) kết nối với tánh không, họ sẽ không cho vay tai, sẽ không áp dụng tâm trí của họ vào tri thức, họ sẽ không xem xét những giáo lý đó để được tiếp nhận và làm chủ.
https://youtu.be/SFuUjleBn7k
Buddha Vacana - The words of the Buddha in Classical Bengali
https://youtu.be/36bZi0C_1KU
Buddha Vacana - The words of the Buddha in Classical Bengali
https://youtu.be/j_kSl99aKDI
Buddha Vacana - The words of the Buddha in Classical Gujarati
https://youtu.be/urO64zZb1qU
Buddha Vacana - The words of the Buddha in Classical Hindi
https://youtu.be/nFFdOgenE7A
Buddha Vacana - The words of the Buddha in Classical Kannada
https://youtu.be/rhzai6B7aZM
Buddha Vacana - The words of the Buddha in Classical Kannada
https://youtu.be/lMKkHWCWUbc
Buddha Vacana - The words of the Buddha in Classical Kannada
https://youtu.be/NJaQD1iKQAU
Buddha Vacana - The words of the Buddha in Classical Kannada
https://youtu.be/o7mmTjDPP-Y
Buddha Vacana - The words of the Buddha in Classical Malayalam
https://youtu.be/mr43ENyJUiw
Buddha Vacana - The words of the Buddha in Classical Marathi
https://youtu.be/N8uRJWMaPnk
Buddhavacana - The words of the Buddha in Classical Myanmar (Burmese)
https://youtu.be/vvlyc9g9Tks
Buddhavacana - The words of the Buddha in Classical Nepali
https://youtu.be/18XLWuxr0zc
Buddhavacana - The words of the Buddha in Classical Punjabi
https://youtu.be/ikGRlOKc-g8
Buddhavacana - The words of the Buddha in Classical Tamil
https://youtu.be/ZF6HK5AuFo0
Buddhavacana - The words of the Buddha in Classical Telugu
https://youtu.be/mCJi3u_KmQQ
Buddhavacana - The words of the Buddha in Classical Thai
https://youtu.be/kGNAAfO_OuQ
Buddhavacana - The words of the Buddha in Classical Urdu
https://youtu.be/nQxDvTyKH2g
Buddhavacana - The words of the Buddha in Classical Vietnamese
09/18/18
2749 Wed 19 Sep 2018 LESSON (92) Wes 19 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
https://www.wellhappypeaceful.com/pali-glossary/
A Journey in Buddha-Dhamma
Pali Glossary
is a Middle Indo-Aryan language of the Indian subcontinent. It is best
known as the language of many of the earliest existing Buddhist
scriptures, as collected in the Tipitaka, and as the liturgical language
of Theravada Buddhism. 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.
A
adhimokkha (Skt. adhimokṣa): determination, decision, resolve: is one of the mental concomitants (cetasika) and belongs to the group of mental formations (saṅkhārakkhandha).
adhiṭṭhāna (from adhi meaning “higher” or “best” plus sthā meaning
“standing”) has been translated as “decision,” “resolution,”
“self-determination,” “will” and “resolute determination.”In the late
canonical literature of Theravada Buddhism, adhiṭṭhāna is one of the ten
“perfections” (dasa pāramiyo), exemplified by the bodhisatta’s resolve
to become fully awakened.
akusala: unwholesome, unskillfulness
anapanasati: mindfulness of breathing
anatta: not-self
anicca: impermanence; inconstancy
anumodanā: Literally, it means “rejoicing together,” but it can also mean approval and encouragement.
aparimāṇa: limitless; immeasurable, unconditional
Arahant: Liberated one
arambhadhatu: “element of beginning” or “element of effort”
ariya (Skt. arya): noble; as in ariya-sacca, meaning “noble truth” or
“truth of the noble ones.” More specifically, the term ariya-sacca
refers to the Buddha’s “Four Noble Truths”.
asaññasatto: without thoughts or perceptions
āsava: mental effluent, pollutant, or fermentation. Four qualities —
sensuality, views, becoming, and ignorance — that “flow out” of the mind
and create the flood of the round of death and rebirth.
atanka: illness; disease
atta: (Skt. atman) refers to a self
avihinsa: non-violence, non-cruelty; kindness to the weak
avijja: ignorance or delusion
ayatana: sphere of perception or sense in general, object of thought, sense-organ
B
bhavana: meditation, cultivation of wisdom and virtue, insight
bhavanga: (Pali, “ground of becoming”) is the most fundamental aspect of
mind in Theravada Buddhism. (The term does not occur in the Nikayas,
though the Theravada tradition identifies it with one that does; the
phenomenon described as “luminous mind.”)
bhikku: monk
bhikkuni: nun
bodhi: to awake, become aware, notice, know or understand
bodhicitta: awakened heart-mind
Bodhisatta: (Skt. Bodhisattva) A future Buddha
Buddha: an Enlightened being “Awakened”
Buddho: one who is awakened to the truth
Budu saranai: (Sinhalese) May the peace and blessings of the Buddha be with you
C
cārita: temperament, nature, character or habitual conduct
Cārita is of six types:
* Raga carita (the greedy or passionate nature)
* Dosa carita (the angry nature)
* Moha carita (the deluded nature)
* Saddha carita (the faithful nature)
* Buddhi carita (the intelligent nature)
* Vitakka carita (the ruminating or pondering nature)
chanda: (known in full as kusalachanda or dhammachanda). Chanda, or
zeal, is the real incentive for any truly constructive actions. However,
zeal may be impeded by desire and its attachments to laziness,
lethargy, or personal comfort. In this case, desire will stain any
attempts to perform good actions with suffering, by resisting the
practice through these negative states. If there is clear understanding
of the advantage of those actions and sufficient appreciation (chanda)
of them, enabling the burdening effect of desire to be overcome, chanda
becomes, in addition to an impetus for action, a cause for happiness.
cetanā: commonly translated as “volition”, “intention”,
“directionality”, or “attraction”. It can be defined as a mental factor
that moves or urges the mind in a particular direction, toward a
specific object or goal.
cetovimutti: liberation of mind: liberation of mind from defilements
citta: mind, consciousness (Bhikkhu Bodhi: Citta signifies mind as the
centre of personal experience, as the subject of thought, volition and
emotion)
D
dana: ‘foodgiving’, generosity, offering
Dhamma: (Skt. dharma) liberating law discovered by the Buddha, summed up
in the Four Noble Truths, the Truth, Reality, natural law, all physical
and mental phenomena
dosa: aversion
dukkha: unsatisfactoriness, suffering, pain, distress, discontent, stress, the impermanence of all phenomena
E
ehipassiko: The dhamma welcomes all beings to put it to the test and to
experience it for themselves. Literally “Come and see for yourself.”
ekaggatā (Skt. ekāgratā) means “one-pointedness” or “unification”. This mental factor is one of the components in the jhānas.
J
jara: old; decayed; decrepit
Jāti: (Pali word for “birth”) refers to the arising of a new living entity in saṃsāra.
jhana: (Skt. dhyana) meditative absorption, a state of strong concentration.
K
kalyana mitta: lovely friend (Sometimes interpreted as spiritual friend)
kamma: (Skt. karma): (lit.-action) The law of cause and effect; intentional acts
karuṇā: compassion
kasina: Spherical or disc shaped mental visual object of meditation
kataññu (katannu-katavedi): knowing what has been done; recollecting what has been done; gratitude
khanda: (Skt. skandha): Five aggregates which form the raw material for
one’s sense of self: form/body, feeling, perception, mental formations,
consciousness
khanti: patience, tolerance, endurance, forebearance
kilesa: (defilements) greed, aversion, delusion
kusala: wholesome, skillful, of good merit
L
lobha: greed
M
magga: path
metta: Lovingkindness, good will
moha: (lit.-to be stupified) delusion
muditā: sympathetic joy or joy with others. The ability of being happy
in the happiness of others and is therefore the opposite of jealousy,
spite and envy.
N
nandi: joy, enjoyment, pleasure, delight, hedonic gratification
nibbana: (Skt. nirvana): the cessation of suffering, enlightenment, liberation
nibbida: Disenchantment; aversion; disgust; weariness. The skillful
turning-away of the mind from the conditioned samsaric world towards the
unconditioned, the transcendent; Nibbana.
nikati (Skt. nikṛti) fraud, deceit, cheating
nikāya: a word of meaning “collection” of discourses (used to describe
groupings of discourses according to theme, length, or other categories.
For example, the Sutta Piṭaka is broken up into five nikāyas)
nikkamadhatu: “proceeding” with your effort”, the element of exertion
nirodha: cessation, extinction, as in third noble truth concerned with the cessation of suffering (dukkha)
nissarana: way out or exit; release, escape, abandon, freedom, liberation
O
opanayiko: referring inwardly; to be brought inward. An epithet for the Dhamma
P
pahāna: ‘overcoming’, abandoning. There are 5 kinds of overcoming: 1
overcoming by repression vikkhambhana-pahāna i.e. the temporary
suspension of the 5 hindrances nīvarana during the absorptions, 2
overcoming by the opposite tadanga-pahāna 3 overcoming by destruction
samuccheda-pahāna 4 overcoming by tranquillization patipassaddhi-pahāna 5
overcoming by escape nissarana-pahāna
pañña: wisdom
papañca: Complication, proliferation; tendency of the mind to proliferate issues from the sense of “self.”
parakkkamadhatu: valor; strength of mind or spirit that enables a person to proceed with firmness; strong determination
paramattha: absolute or ultimate reality
parami: perfections, virtues necessary for the realization of Awakening
pariyatti: Theoretical understanding of Dhamma obtained through reading, study, and learning.
passaddhi: calmness,tranquility, repose and serenity.
paticcasamuppāda: commonly translated as dependent origination or dependent arising.
paṭipatti: The practice of dhamma, as opposed to mere theoretical knowledge (pariyatti).
paṭivedha: ‘penetration’, signifies the realization of the truth of the
Dhamma, as distinguished from the mere acquisition of its wording
pariyatti or the practice patipatti of it, in other words, realization
as distinguished from theory and practice.
pranayama: a Sanskrit word meaning “extension of the breath” or more accurately, “extension of the life force”.
piti: Rapture or happiness, bliss
puñña: merit, meritorious, is a popular term for karmically wholesome (kusala) action.
S
sacca: truth
saddha: faith, confidence (Lit.-to place one’s heart on)
samadhi: concentration; meditative absorption; a deep state of meditation
samānattatā: impartiality, feeling towards others as towards oneself without bias or partiality
Samatha: A term referring to the group of meditation practices that aim at samadhi
sampajañña: Alertness; self-awareness; presence of mind; clear comprehension.
samsára: (lit.-perpetual wandering) ocean of worldly suffering; round of rebirth; pursuit of renewed existence
samvega: spiritual urgency
sangha: the community of Buddhist monks & nuns; recently: “the community of followers on the Buddhist path.”
sankara (Skt. samskara): concoctions; fabrications
sati: mindfulness, awareness
sati sampajañña: mindfully clearly know
sila: moral conduct; precept; virtue; moral restraint
sukha: happiness; pleasure; ease; bliss
suñña: void (ness), empty (emptiness)
sutta: (lit. thread; Skt. sutra) discourse of the Buddha or one of his leading disciples
T
tanha: (lit. thirst) craving
Tathagata: (Lit. thus gone) an Enlightened person
Theravada: (Doctrine of the elders)- school of Buddhism that draws its
inspiration from the Pali Canon, or Tipitaka, the oldest surviving
record of the Buddha’s teachings. Has been the predominant religion of
southeast Asia (Thailand, Sri Lanka, Burma)
Tipitaka: (Literally Three baskets)- The Pali Canon- has Three divisions:
1. Sutta Pitaka- discourses of the Buddha, (Five collections-nikayas- 10,000 suttas)
2. Abhidhamma Pitaka- treatises offering systematic treatment of topics in the suttas
3. Vinaya Pitaka- rules for ordained monks and nuns
U
upāsaka/upāsikā: Buddhist lay men are called upāsaka and lay women
upāsikā. Both Pali words are derived from ‘to sit close’ (upāsati) and
‘to attend to’ (upāsana) Monks.
upekkha: equanimity
Upādāna: the Pāli word for “clinging,” “attachment” or “grasping”, although the literal meaning is “fuel.”
V
Vipallāsa: perversions or distortions
Vipassana: literally, “to see clearly”; insight; insight into the truth
of anicca (impermanence), anatta (not-self), & dukkha
(unstatisfactoriness), to see things as they really are
viriya: effort; persistence; energy
http://greatwesternvehicle.org/pali/tipitakaindex.html
[Great Western Vehicle] [Events]
[Supporting the GWV]
[Pali & Buddhist Studies] [Tipitaka Index] [Buddhist
Timeline] [Pali-English Dictionary]
[Glossary Key] [Sanskrit & Vedic
Studies] [Ecstatic Meditation
Archive]
The
GWV master directory of translations of the
TIPITAKA
The Earliest Buddhist Canon of Literature
|
The Three Baskets
|
||
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1
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2
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3
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Discourses of the Buddha
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Monastic Discipline
|
Higher Doctrine
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|
Sutta Pitaka
|
Abhidhamma Pitaka
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|
|
Digha Nikaya |
Parajika |
Dhammasanganippakarana |
For further study
the GWV Pali Language Resource Guide for
the Study of the, Tipitaka, Pali Language and Literature
The GWV
Contemplative’s Pali-English, English-Pali Dictionary (a work in
progress), Edited by Jhanananda
Other Pali Dictionaries Resources and
Utilities
A Glossary of Key Buddhist
Terms and Concepts
A Buddhist Timeline
Understanding the original language of
the Buddha and his teachings (suttas/sutras)
A Guide
to Learning the Pali Language and access to Pali
Fonts by John Bullitt
One of the goals of the
Great Western Vehicle is to bring the Buddha’s
teachings to the broadest audience. In an effort to meet that goal
we have provided as much of the
original Discourses of the Buddha in English translation as we could find
in the public domain.
The
GWV master directory of translations of the Tipitaka in English, Romanized
Pali and Sinhala is a compilation of the work of 24 different translators.
It includes the work of monastics, such as: Bhikkhuni
Upalavanna; Bhikkhus: Amaravati, ânandajoti, Bodhi,
Jhanananda, Ñanamoli, Ñanananda, Narada, Nyanaponika,
Nyanasatta, Piyadassi, Soma and Thanissaro; scholars such as: V.
Fausböll, Ireland,
A.D. Jayasundere, F. Max Müller,
Horner, Olendzki, T. W. Rhys Davids, Story, Strong, Vajira and Woodward. Thanissaro Bhikkhu’s English translations are thanks
to Access
to Insight, which included the work of other excellent translators.
The translations of F. Max Muller, T.W. Rhys Davids et al are thanks
to the PALI
TEXT SOCIETY.
Every culture that has embraced Buddhism has
spent the first few centuries of that endeavor in acquiring and translating
the Three
Baskets, which includes the Discourses of the Buddha (sutta/sutra pitaka).
It is a matter of history that the Buddha spoke in the common language
of
the
people
of
his region. The Pali language
is a liturgical language that is based upon that language.
Once the Buddha’s teachings were written down they were almost immediately
translated into Sinhala and Sanskrit. When Buddhism arrived in China, then
Korea, then Japan then Tibet, the Three Baskets were acquired in Sanskrit
then translated into the languages of those above regions.
As the English speaking peoples embrace Buddhism we have the
choice to acquire the teachings of the Buddha in the above mentioned languages,
however, why go through three layers of translation, which are only going
to increase the likelihood of translator bias and religious
dogma, when we can go back to
the original
language
of the Buddha, which was closest related
to
the Pali
language?
For scholarly purposes we believe serious students of Buddhism
are going to want to penetrate through the fog of translator bias and
religious dogma to get as close to the original teachings of the Buddha
as one can. For that purpose we have included the Romanized form of the
Pali. We have also included the Sinhala version as a gift to the Sri Lankan
people,
who have preserved the earliest sources of Buddhist literature.
The Romanized Pali is based upon the Sri
Lanka Buddha Jayanti Tipitaka Series.
The Sinhala is A.P. de Soyza’s translations. The English
is by 24 translators often downloaded from the Internet thanks to Metta
Net, Access to Insight, and
the PALI
TEXT SOCIETY “Sacred Books of the Buddhists” and “Sacred
Books of the East, thanks to Sacred Texts.
If only one person is relieved of suffering by our efforts,
then our work was well spent.
Sotapanna Jhanananda
Inyo National Forest, September 17 2005
|
Pali |
the English Translators
|
Sinhala |
||||
|
Pali (1) BJT Text Pali (2) New Text, |
(1) Sister Upalavanna
(2) A.D. Jayasundere (3) misc. & anon (4) T. W. Rhys Davids (5) Jhanananda |
(6) Thanissaro (7) Vajira/Story (8) Piyadassi (9) Narada (10) Nyanaponika |
(11) Ñanamoli (12) Bodhi, Soma (13) Horner (14) Ñanananda (15) Olendzki |
(16) (17) F. Max Müller (18) Strong (19) Buddharakkhita (20) ânandajoti |
(21) Amaravati (22) Nyanasatta (23) Ireland (24) |
Main Translation |
You may wish to download and install the fonts from here before
you proceed so that the Romanized Pali displays correctly. Fonts were
uploaded on June, 30, 2000. Or Pali
Fonts.
The latest update of the MettaNet Tipitaka in
a single Zip file of 24.8 MB, uploaded
on June, 11, 2005
Please send us an email with
comments and suggestions
[Great Western Vehicle] [Events]
[Supporting the GWV]
[Pali & Buddhist Studies] [Tipitaka Index] [Buddhist
Timeline] [Pali-English Dictionary]
[Glossary Key] [Sanskrit & Vedic
Studies] [Ecstatic Meditation Archive]
from
Analytic Insight Net -
Online Tipiṭaka Research and Practice
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105 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
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2748 Tue 18 Sep 2018 LESSON (91) Tue 18 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
🌺
🙏🌺🙏🌺🙏
NAMO BUDDHAYA
SMARANANJALI – Homage to our respected teacher Most Venerable Acharya Buddharakkhita on the 5th death anniversary.
22, 23 September
Abhisambidhana Sutta
Theravada (major branch of Buddhism)
Dhammapada | 3. Citta Vagga
Most Ven.Acharya Buddharakkhita was a visionary monk in modern India
who has worked hard for nearly six decades to bring the timeless message
of compassion and wisdom of the Supreme Buddha to all of us. His life
is marked by great struggles and sacrifices to revive the Buddha Sasana.
He was Dhamma and meditation teacher, writer, orator, kind hearted ever
helpful friendly guide, hard working compassionate guardian for poor
patients and destitute. He passed away five years back on 23rd
September, leaving a great message behind that only sincere practice of
the Dhamma will change the hearts of individuals and society.
You are requested to participate with family and friends in the programs
to pay respects to Late Venerable Acharya Buddharakkhita, Bade
Bhanteji, the founder of Mahabodhi organizations on 22nd and 23rd
September 2018.
Program
22-09-2018 Saturday
At 9 AM
onwards at Mahabodhi Dhammaduta Buddha Vihara, Narasipura Village,
Bengaluru North. Buses will be arranged from Gandhinagar monastery at
7:30 AM.
23-09-2018 Sunday at MahabodhiSociety,
Gandhinagar Bangalore
10 AM – Sanghadana – offering lunch to monks
10:30 AM onwards – Puja, talks and expressions on Bada Bhanteji. Release of publications in Kannada, Tamil and English
1 PM – Lunch for devotees
2 – 4 PM – documentary on Bada Bhanteji
6 PM – Evening special puja under the Bodhi Tree and merit sharing.
(on 20th dana service in Mahabodhi Burns hospital and Cancer Hospital)
Sadhu Sadhu Sadhu
🌸🙏🌸🙏🌸🙏
Abhisambidhana Sutta
Theravada (major branch of Buddhism)
Theravada (major branch of Buddhism)
Dhammapada | 3. Citta Vagga
Dhammapada | 3. Citta Vagga
http://www.tipitaka.org/knda/
Please watch:
೧೦. ಸುಭಸುತ್ತವಣ್ಣನಾ
೧೧. ಕೇವಟ್ಟಸುತ್ತವಣ್ಣನಾ
೧೨. ಲೋಹಿಚ್ಚಸುತ್ತವಣ್ಣನಾ
context information
context information
Please watch:
Talking Book in Kannada - Buddha11:06 mins
The story of Gautham Buddha, the founder of one of the major religions
in the world - Buddhism, it depicts his journey from a prince to an awakened being.
https://www.youtube.com/watch?
The quotes of Lord Buddha in kannada language.- 2:03 mins
೮. ಮಹಾಸೀಹನಾದಸುತ್ತವಣ್ಣನಾ೯. ಪೋಟ್ಠಪಾದಸುತ್ತವಣ್ಣನಾ
೧೦. ಸುಭಸುತ್ತವಣ್ಣನಾ೧೧. ಕೇವಟ್ಟಸುತ್ತವಣ್ಣನಾ೧೨. ಲೋಹಿಚ್ಚಸುತ್ತವಣ್ಣನಾ
೧೨. ಲೋಹಿಚ್ಚಸುತ್ತವಣ್ಣನಾ
ಲೋಹಿಚ್ಚಬ್ರಾಹ್ಮಣವತ್ಥುವಣ್ಣನಾ
೫೦೧. ಏವಂ ಮೇ ಸುತಂ…ಪೇ॰… ಕೋಸಲೇಸೂತಿ ಲೋಹಿಚ್ಚಸುತ್ತಂ। ತತ್ರಾಯಂ ಅನುತ್ತಾನಪದವಣ್ಣನಾ। ಸಾಲವತಿಕಾತಿ ತಸ್ಸ ಗಾಮಸ್ಸ ನಾಮಂ, ಸೋ ಕಿರ ವತಿಯಾ ವಿಯ ಸಮನ್ತತೋ ಸಾಲಪನ್ತಿಯಾ ಪರಿಕ್ಖಿತ್ತೋ। ತಸ್ಮಾ ಸಾಲವತಿಕಾತಿ ವುಚ್ಚತಿ। ಲೋಹಿಚ್ಚೋತಿ ತಸ್ಸ ಬ್ರಾಹ್ಮಣಸ್ಸ ನಾಮಂ।
೫೦೨-೫೦೩. ಪಾಪಕನ್ತಿ ಪರಾನುಕಮ್ಪಾ ವಿರಹಿತತ್ತಾ ಲಾಮಕಂ, ನ ಪನ ಉಚ್ಛೇದಸಸ್ಸತಾನಂ ಅಞ್ಞತರಂ। ಉಪ್ಪನ್ನಂ ಹೋತೀತಿ ಜಾತಂ ಹೋತಿ, ನ ಕೇವಲಞ್ಚ ಚಿತ್ತೇ ಜಾತಮತ್ತಮೇವ। ಸೋ ಕಿರ ತಸ್ಸ ವಸೇನ ಪರಿಸಮಜ್ಝೇಪಿ ಏವಂ ಭಾಸತಿಯೇವ। ಕಿಞ್ಹಿ ಪರೋ ಪರಸ್ಸಾತಿ
ಪರೋ ಯೋ ಅನುಸಾಸೀಯತಿ, ಸೋ ತಸ್ಸ ಅನುಸಾಸಕಸ್ಸ ಕಿಂ ಕರಿಸ್ಸತಿ। ಅತ್ತನಾ ಪಟಿಲದ್ಧಂ
ಕುಸಲಂ ಧಮ್ಮಂ ಅತ್ತನಾವ ಸಕ್ಕತ್ವಾ ಗರುಂ ಕತ್ವಾ ವಿಹಾತಬ್ಬನ್ತಿ ವದತಿ।
೫೦೪-೪೦೭. ರೋಸಿಕಂ ನ್ಹಾಪಿತಂ ಆಮನ್ತೇಸೀತಿ
ರೋಸಿಕಾತಿ ಏವಂ ಇತ್ಥಿಲಿಙ್ಗವಸೇನ ಲದ್ಧನಾಮಂ ನ್ಹಾಪಿತಂ ಆಮನ್ತೇಸಿ। ಸೋ ಕಿರ ಭಗವತೋ
ಆಗಮನಂ ಸುತ್ವಾ ಚಿನ್ತೇಸಿ – ‘‘ವಿಹಾರಂ ಗನ್ತ್ವಾ ದಿಟ್ಠಂ ನಾಮಂ ಭಾರೋ, ಗೇಹಂ ಪನ
ಆಣಾಪೇತ್ವಾ ಪಸ್ಸಿಸ್ಸಾಮಿ ಚೇವ ಯಥಾಸತ್ತಿ ಚ ಆಗನ್ತುಕಭಿಕ್ಖಂ ದಸ್ಸಾಮೀ’’ತಿ, ತಸ್ಮಾ
ಏವಂ ನ್ಹಾಪಿತಂ ಆಮನ್ತೇಸಿ।
೫೦೮. ಪಿಟ್ಠಿತೋ ಪಿಟ್ಠಿತೋತಿ ಕಥಾಫಾಸುಕತ್ಥಂ ಪಚ್ಛತೋ ಪಚ್ಛತೋ ಅನುಬನ್ಧೋ ಹೋತಿ। ವಿವೇಚೇತೂತಿ ವಿಮೋಚೇತು, ತಂ ದಿಟ್ಠಿಗತಂ ವಿನೋದೇತೂತಿ ವದತಿ। ಅಯಂ ಕಿರ ಉಪಾಸಕೋ ಲೋಹಿಚ್ಚಸ್ಸ ಬ್ರಾಹ್ಮಣಸ್ಸ ಪಿಯಸಹಾಯಕೋ। ತಸ್ಮಾ ತಸ್ಸ ಅತ್ಥಕಾಮತಾಯ ಏವಮಾಹ। ಅಪ್ಪೇವ ನಾಮ ಸಿಯಾತಿ ಏತ್ಥ ಪಠಮವಚನೇನ ಭಗವಾ ಗಜ್ಜತಿ, ದುತಿಯವಚನೇನ ಅನುಗಜ್ಜತಿ। ಅಯಂ ಕಿರೇತ್ಥ ಅಧಿಪ್ಪಾಯೋ – ರೋಸಿಕೇ ಏತದತ್ಥಮೇವ ಮಯಾ ಚತ್ತಾರಿ ಅಸಙ್ಖ್ಯೇಯ್ಯಾನಿ। ಕಪ್ಪಸತಸಹಸ್ಸಞ್ಚ ವಿವಿಧಾನಿ ದುಕ್ಕರಾನಿ ಕರೋನ್ತೇನ ಪಾರಮಿಯೋ ಪೂರಿತಾ ,
ಏತದತ್ಥಮೇವ ಸಬ್ಬಞ್ಞುತಞ್ಞಾಣಂ ಪಟಿವಿದ್ಧಂ, ನ ಮೇ ಲೋಹಿಚ್ಚಸ್ಸ ದಿಟ್ಠಿಗತಂ
ಭಿನ್ದಿತುಂ ಭಾರೋತಿ, ಇಮಮತ್ಥಂ ದಸ್ಸೇನ್ತೋ ಪಠಮವಚನೇನ ಭಗವಾ ಗಜ್ಜತಿ। ಕೇವಲಂ ರೋಸಿಕೇ
ಲೋಹಿಚ್ಚಸ್ಸ ಮಮ ಸನ್ತಿಕೇ ಆಗಮನಂ ವಾ ನಿಸಜ್ಜಾ ವಾ ಅಲ್ಲಾಪಸಲ್ಲಾಪೋ ವಾ ಹೋತು, ಸಚೇಪಿ
ಲೋಹಿಚ್ಚಸದಿಸಾನಂ ಸತಸಹಸ್ಸಸ್ಸ ಕಙ್ಖಾ ಹೋತಿ, ಪಟಿಬಲೋ ಅಹಂ ವಿನೋದೇತುಂ ಲೋಹಿಚ್ಚಸ್ಸ ಪನ
ಏಕಸ್ಸ ದಿಟ್ಠಿವಿನೋದನೇ ಮಯ್ಹಂ ಕೋ ಭಾರೋತಿ ಇಮಮತ್ಥಂ ದಸ್ಸೇನ್ತೋ ದುತಿಯವಚನೇನ ಭಗವಾ
ಅನುಗಜ್ಜತೀತಿ ವೇದಿತಬ್ಬೋ।
ಲೋಹಿಚ್ಚಬ್ರಾಹ್ಮಣಾನುಯೋಗವಣ್ಣನಾ
೫೦೯. ಸಮುದಯಸಞ್ಜಾತೀತಿ ಸಮುದಯಸ್ಸ ಸಞ್ಜಾತಿ ಭೋಗುಪ್ಪಾದೋ, ತತೋ ಉಟ್ಠಿತಂ ಧನಧಞ್ಞನ್ತಿ ಅತ್ಥೋ। ಯೇ ತಂ ಉಪಜೀವನ್ತೀತಿ ಯೇ ಞಾತಿಪರಿಜನದಾಸಕಮ್ಮಕರಾದಯೋ ಜನಾ ತಂ ನಿಸ್ಸಾಯ ಜೀವನ್ತಿ। ಅನ್ತರಾಯಕರೋತಿ ಲಾಭನ್ತರಾಯಕರೋ। ಹಿತಾನುಕಮ್ಪೀತಿ ಏತ್ಥ ಹಿತನ್ತಿ ವುಡ್ಢಿ। ಅನುಕಮ್ಪತೀತಿ ಅನುಕಮ್ಪೀ, ಇಚ್ಛತೀತಿ ಅತ್ಥೋ, ವುಡ್ಢಿಂ ಇಚ್ಛತಿ ವಾ ನೋ ವಾತಿ ವುತ್ತಂ ಹೋತಿ। ನಿರಯಂ ವಾ ತಿರಚ್ಛಾನಯೋನಿಂ ವಾತಿ ಸಚೇ ಸಾ ಮಿಚ್ಛಾದಿಟ್ಠಿ ಸಮ್ಪಜ್ಜತಿ, ನಿಯತಾ ಹೋತಿ, ಏಕಂಸೇನ ನಿರಯೇ ನಿಬ್ಬತ್ತತಿ, ನೋ ಚೇ, ತಿರಚ್ಛಾನಯೋನಿಯಂ ನಿಬ್ಬತ್ತತೀತಿ ಅತ್ಥೋ।
೫೧೦-೫೧೨.
ಇದಾನಿ ಯಸ್ಮಾ ಯಥಾ ಅತ್ತನೋ ಲಾಭನ್ತರಾಯೇನ ಸತ್ತಾ ಸಂವಿಜ್ಜನ್ತಿ ನ ತಥಾ ಪರೇಸಂ, ತಸ್ಮಾ
ಸುಟ್ಠುತರಂ ಬ್ರಾಹ್ಮಣಂ ಪವೇಚೇತುಕಾಮೋ ‘‘ತಂ ಕಿಂ ಮಞ್ಞಸೀ’’ತಿ ದುತಿಯಂ ಉಪಪತ್ತಿಮಾಹ। ಯೇ ಚಿಮೇತಿ ಯೇ ಚ ಇಮೇ ತಥಾಗತಸ್ಸ ಧಮ್ಮದೇಸನಂ ಸುತ್ವಾ ಅರಿಯಭೂಮಿಂ ಓಕ್ಕಮಿತುಂ ಅಸಕ್ಕೋನ್ತಾ ಕುಲಪುತ್ತಾ ದಿಬ್ಬಾ ಗಬ್ಭಾತಿ ಉಪಯೋಗತ್ಥೇ ಪಚ್ಚತ್ತವಚನಂ, ದಿಬ್ಬೇ ಗಬ್ಭೇತಿ ಅತ್ಥೋ। ದಿಬ್ಬಾ, ಗಬ್ಭಾತಿ ಚ ಛನ್ನಂ ದೇವಲೋಕಾನಮೇತಂ ಅಧಿವಚನಂ। ಪರಿಪಾಚೇನ್ತೀತಿ
ದೇವಲೋಕಗಾಮಿನಿಂ ಪಟಿಪದಂ ಪೂರಯಮಾನಾ ದಾನಂ, ದದಮಾನಾ, ಸೀಲಂ ರಕ್ಖಮಾನಾ,
ಗನ್ಧಮಾಲಾದೀಹಿ, ಪೂಜಂ ಕುರುಮಾನಾ ಭಾವನಂ ಭಾವಯಮಾನಾ ಪಾಚೇನ್ತಿ ವಿಪಾಚೇನ್ತಿ
ಪರಿಪಾಚೇನ್ತಿ ಪರಿಣಾಮಂ ಗಮೇನ್ತಿ। ದಿಬ್ಬಾನಂ ಭವಾನಂ ಅಭಿನಿಬ್ಬತ್ತಿಯಾತಿ ದಿಬ್ಬಭವಾ ನಾಮ ದೇವಾನಂ ವಿಮಾನಾನಿ , ತೇಸಂ ನಿಬ್ಬತ್ತನತ್ಥಾಯಾತಿ ಅತ್ಥೋ। ಅಥ ವಾ ದಿಬ್ಬಾ ಗಬ್ಭಾತಿ ದಾನಾದಯೋ ಪುಞ್ಞವಿಸೇಸಾ। ದಿಬ್ಬಾ ಭವಾತಿ ದೇವಲೋಕೇ ವಿಪಾಕಕ್ಖನ್ಧಾ, ತೇಸಂ ನಿಬ್ಬತ್ತನತ್ಥಾಯ ತಾನಿ ಪುಞ್ಞಾನಿ ಕರೋನ್ತೀತಿ ಅತ್ಥೋ। ತೇಸಂ ಅನ್ತರಾಯಕರೋತಿ ತೇಸಂ ಮಗ್ಗಸಮ್ಪತ್ತಿಫಲಸಮ್ಪತ್ತಿದಿಬ್
ತಯೋ ಚೋದನಾರಹವಣ್ಣನಾ
೫೧೩. ತತ್ಥ ಸಾ ಚೋದನಾತಿ ತಯೋ ಸತ್ಥಾರೇ ಚೋದೇನ್ತಸ್ಸ ಚೋದನಾ। ನ ಅಞ್ಞಾ ಚಿತ್ತಂ ಉಪಟ್ಠಪೇನ್ತೀತಿ ಅಞ್ಞಾಯ ಆಜಾನನತ್ಥಾಯ ಚಿತ್ತಂ ನ ಉಪಟ್ಠಪೇನ್ತಿ। ವೋಕ್ಕಮ್ಮಾತಿ ನಿರನ್ತರಂ ತಸ್ಸ ಸಾಸನಂ ಅಕತ್ವಾ ತತೋ ಉಕ್ಕಮಿತ್ವಾ ವತ್ತನ್ತೀತಿ ಅತ್ಥೋ। ಓಸಕ್ಕನ್ತಿಯಾ ವಾ ಉಸ್ಸಕ್ಕೇಯ್ಯಾತಿ ಪಟಿಕ್ಕಮನ್ತಿಯಾ ಉಪಗಚ್ಛೇಯ್ಯ, ಅನಿಚ್ಛನ್ತಿಯಾ ಇಚ್ಛೇಯ್ಯ, ಏಕಾಯ ಸಮ್ಪಯೋಗಂ ಅನಿಚ್ಛನ್ತಿಯಾ ಏಕೋ ಇಚ್ಛೇಯ್ಯಾತಿ ವುತ್ತಂ ಹೋತಿ। ಪರಮ್ಮುಖಿಂ ವಾ ಆಲಿಙ್ಗೇಯ್ಯಾತಿ ದಟ್ಠುಮ್ಪಿ ಅನಿಚ್ಛಮಾನಂ ಪರಮ್ಮುಖಿಂ ಠಿತಂ ಪಚ್ಛತೋ ಗನ್ತ್ವಾ ಆಲಿಙ್ಗೇಯ್ಯ। ಏವಂಸಮ್ಪದಮಿದನ್ತಿ
ಇಮಸ್ಸಾಪಿ ಸತ್ಥುನೋ ‘‘ಮಮ ಇಮೇ ಸಾವಕಾ’’ತಿ ಸಾಸನಾ ವೋಕ್ಕಮ್ಮ ವತ್ತಮಾನೇಪಿ ತೇ ಲೋಭೇನ
ಅನುಸಾಸತೋ ಇಮಂ ಲೋಭಧಮ್ಮಂ ಏವಂಸಮ್ಪದಮೇವ ಈದಿಸಮೇವ ವದಾಮಿ। ಇತಿ ಸೋ ಏವರೂಪೋ ತವ
ಲೋಭಧಮ್ಮೋ ಯೇನ ತ್ವಂ ಓಸಕ್ಕನ್ತಿಯಾ ಉಸ್ಸಕ್ಕನ್ತೋ ವಿಯ ಪರಮ್ಮುಖಿಂ ಆಲಿಙ್ಗನ್ತೋ ವಿಯ
ಅಹೋಸೀತಿಪಿ ತಂ ಚೋದನಂ ಅರಹತಿ। ಕಿಞ್ಹಿ ಪರೋ ಪರಸ್ಸ ಕರಿಸ್ಸತೀತಿ ಯೇನ ಧಮ್ಮೇನ ಪರೇ ಅನುಸಾಸಿ, ಅತ್ತಾನಮೇವ ತಾವ ತತ್ಥ ಸಮ್ಪಾದೇಹಿ, ಉಜುಂ ಕರೋಹಿ। ಕಿಞ್ಹಿ ಪರೋ ಪರಸ್ಸ ಕರಿಸ್ಸತೀತಿ ಚೋದನಂ ಅರಹತಿ।
೫೧೪. ನಿದ್ದಾಯಿತಬ್ಬನ್ತಿ ಸಸ್ಸರೂಪಕಾನಿ ತಿಣಾನಿ ಉಪ್ಪಾಟೇತ್ವಾ ಪರಿಸುದ್ಧಂ ಕಾತಬ್ಬಂ।
೫೧೫. ತತಿಯಚೋದನಾಯ ಕಿಞ್ಹಿ ಪರೋ ಪರಸ್ಸಾತಿ ಅನುಸಾಸನಂ ಅಸಮ್ಪಟಿಚ್ಛನಕಾಲತೋ ಪಟ್ಠಾಯ ಪರೋ ಅನುಸಾಸಿತಬ್ಬೋ, ಪರಸ್ಸ
ಅನುಸಾಸಕಸ್ಸ ಕಿಂ ಕರಿಸ್ಸತೀತಿ ನನು ತತ್ಥ ಅಪ್ಪೋಸ್ಸುಕ್ಕತಂ ಆಪಜ್ಜಿತ್ವಾ ಅತ್ತನಾ
ಪಟಿವಿದ್ಧಧಮ್ಮಂ ಅತ್ತನಾವ ಮಾನೇತ್ವಾ ಪೂಜೇತ್ವಾ ವಿಹಾತಬ್ಬನ್ತಿ ಏವಂ ಚೋದನಂ ಅರಹತೀತಿ
ಅತ್ಥೋ।
ನ ಚೋದನಾರಹಸತ್ಥುವಣ್ಣನಾ
೫೧೬. ನ ಚೋದನಾರಹೋತಿ
ಅಯಞ್ಹಿ ಯಸ್ಮಾ ಪಠಮಮೇವ ಅತ್ತಾನಂ ಪತಿರೂಪೇ ಪತಿಟ್ಠಾಪೇತ್ವಾ ಸಾವಕಾನಂ ಧಮ್ಮಂ ದೇಸೇತಿ।
ಸಾವಕಾ ಚಸ್ಸ ಅಸ್ಸವಾ ಹುತ್ವಾ ಯಥಾನುಸಿಟ್ಠಂ ಪಟಿಪಜ್ಜನ್ತಿ, ತಾಯ ಚ ಪಟಿಪತ್ತಿಯಾ
ಮಹನ್ತಂ ವಿಸೇಸಮಧಿಗಚ್ಛನ್ತಿ। ತಸ್ಮಾ ನ ಚೋದನಾರಹೋತಿ।
೫೧೭. ನರಕಪಪಾತಂ ಪಪತನ್ತೋತಿ ಮಯಾ ಗಹಿತಾಯ ದಿಟ್ಠಿಯಾ ಅಹಂ ನರಕಪಪಾತಂ ಪಪತನ್ತೋ। ಉದ್ಧರಿತ್ವಾ ಥಲೇ ಪತಿಟ್ಠಾಪಿತೋತಿ ತಂ ದಿಟ್ಠಿಂ ಭಿನ್ದಿತ್ವಾ ಧಮ್ಮದೇಸನಾಹತ್ಥೇನ ಅಪಾಯಪತನತೋ ಉದ್ಧರಿತ್ವಾ ಸಗ್ಗಮಗ್ಗಥಲೇ ಠಪಿತೋಮ್ಹೀತಿ ವದತಿ। ಸೇಸಮೇತ್ಥ ಉತ್ತಾನಮೇವಾತಿ।
ಇತಿ ಸುಮಙ್ಗಲವಿಲಾಸಿನಿಯಾ ದೀಘನಿಕಾಯಟ್ಠಕಥಾಯಂ
ಲೋಹಿಚ್ಚಸುತ್ತವಣ್ಣನಾ ನಿಟ್ಠಿತಾ।
೮. ಮಹಾಸೀಹನಾದಸುತ್ತವಣ್ಣನಾ೯. ಪೋಟ್ಠಪಾದಸುತ್ತವಣ್ಣನಾ
೧೦. ಸುಭಸುತ್ತವಣ್ಣನಾ೧೧. ಕೇವಟ್ಟಸುತ್ತವಣ್ಣನಾ೧೨. ಲೋಹಿಚ್ಚಸುತ್ತವಣ್ಣನಾ
೧೩. ತೇವಿಜ್ಜಸುತ್ತವಣ್ಣನಾ
೧೩. ತೇವಿಜ್ಜಸುತ್ತವಣ್ಣನಾ
೫೧೮. ಏವಂ ಮೇ ಸುತಂ…ಪೇ॰… ಕೋಸಲೇಸೂತಿ ತೇವಿಜ್ಜಸುತ್ತಂ। ತತ್ರಾಯಂ ಅನುತ್ತಾನಪದವಣ್ಣನಾ। ಮನಸಾಕಟನ್ತಿ ತಸ್ಸ ಗಾಮಸ್ಸ ನಾಮಂ। ಉತ್ತರೇನ ಮನಸಾಕಟಸ್ಸಾತಿ ಮನಸಾಕಟತೋ ಅವಿದೂರೇ ಉತ್ತರಪಸ್ಸೇ। ಅಮ್ಬವನೇತಿ
ತರುಣಅಮ್ಬರುಕ್ಖಸಣ್ಡೇ, ರಮಣೀಯೋ ಕಿರ ಸೋ ಭೂಮಿಭಾಗೋ, ಹೇಟ್ಠಾ ರಜತಪಟ್ಟಸದಿಸಾ ವಾಲಿಕಾ
ವಿಪ್ಪಕಿಣ್ಣಾ, ಉಪರಿ ಮಣಿವಿತಾನಂ ವಿಯ ಘನಸಾಖಾಪತ್ತಂ ಅಮ್ಬವನಂ। ತಸ್ಮಿಂ ಬುದ್ಧಾನಂ
ಅನುಚ್ಛವಿಕೇ ಪವಿವೇಕಸುಖೇ ಅಮ್ಬವನೇ ವಿಹರತೀತಿ ಅತ್ಥೋ।
೫೧೯. ಅಭಿಞ್ಞಾತಾ ಅಭಿಞ್ಞಾತಾತಿ ಕುಲಚಾರಿತ್ತಾದಿಸಮ್ಪತ್ತಿಯಾ ತತ್ಥ ತತ್ಥ ಪಞ್ಞಾತಾ। ಚಙ್ಕೀತಿಆದೀನಿ ತೇಸಂ ನಾಮಾನಿ। ತತ್ಥ ಚಙ್ಕೀ ಓಪಾಸಾದವಾಸಿಕೋ। ತಾರುಕ್ಖೋ ಇಚ್ಛಾನಙ್ಗಲವಾಸಿಕೋ। ಪೋಕ್ಖರಸಾತೀ ಉಕ್ಕಟ್ಠವಾಸಿಕೋ। ಜಾಣುಸೋಣೀ ಸಾವತ್ಥಿವಾಸಿಕೋ। ತೋದೇಯ್ಯೋ ತುದಿಗಾಮವಾಸಿಕೋ। ಅಞ್ಞೇ ಚಾತಿ
ಅಞ್ಞೇ ಚ ಬಹುಜನಾ। ಅತ್ತನೋ ಅತ್ತನೋ ನಿವಾಸಟ್ಠಾನೇಹಿ ಆಗನ್ತ್ವಾ ಮನ್ತಸಜ್ಝಾಯಕರಣತ್ಥಂ
ತತ್ಥ ಪಟಿವಸನ್ತಿ। ಮನಸಾಕಟಸ್ಸ ಕಿರ ರಮಣೀಯತಾಯ ತೇ ಬ್ರಾಹ್ಮಣಾ ತತ್ಥ ನದೀತೀರೇ ಗೇಹಾನಿ
ಕಾರೇತ್ವಾ ಪರಿಕ್ಖಿಪಾಪೇತ್ವಾ ಅಞ್ಞೇಸಂ ಬಹೂನಂ ಪವೇಸನಂ ನಿವಾರೇತ್ವಾ ಅನ್ತರನ್ತರಾ ತತ್ಥ
ಗನ್ತ್ವಾ ವಸನ್ತಿ।
೫೨೦-೫೨೧. ವಾಸೇಟ್ಠಭಾರದ್ವಾಜಾನನ್ತಿ ವಾಸೇಟ್ಠಸ್ಸ ಚ ಪೋಕ್ಖರಸಾತಿನೋ ಅನ್ತೇವಾಸಿಕಸ್ಸ, ಭಾರದ್ವಾಜಸ್ಸ ಚ ತಾರುಕ್ಖನ್ತೇವಾಸಿಕಸ್ಸ। ಏತೇ ಕಿರ ದ್ವೇ ಜಾತಿಸಮ್ಪನ್ನಾ ತಿಣ್ಣಂ ವೇದಾನಂ ಪಾರಗೂ ಅಹೇಸುಂ। ಜಙ್ಘವಿಹಾರನ್ತಿ
ಅತಿಚಿರನಿಸಜ್ಜಪಚ್ಚಯಾ ಕಿಲಮಥವಿನೋದನತ್ಥಾಯ ಜಙ್ಘಚಾರಂ। ತೇ ಕಿರ ದಿವಸಂ ಸಜ್ಝಾಯಂ
ಕತ್ವಾ ಸಾಯನ್ಹೇ ವುಟ್ಠಾಯ ನ್ಹಾನೀಯಸಮ್ಭಾರಗನ್ಧಮಾಲತೇಲಧೋತವತ್
ಅತ್ತನೋ ಪರಿಜನಪರಿವುತಾ ನ್ಹಾಯಿತುಕಾಮಾ ನದೀತೀರಂ ಗನ್ತ್ವಾ
ರಜತಪಟ್ಟವಣ್ಣೇ ವಾಲಿಕಾಸಣ್ಡೇ ಅಪರಾಪರಂ ಚಙ್ಕಮಿಂಸು। ಏಕಂ ಚಙ್ಕಮನ್ತಂ ಇತರೋ
ಅನುಚಙ್ಕಮಿ, ಪುನ ಇತರಂ ಇತರೋತಿ। ತೇನ ವುತ್ತಂ ‘‘ಅನುಚಙ್ಕಮನ್ತಾನಂ
ಅನುವಿಚರನ್ತಾನ’’ನ್ತಿ। ಮಗ್ಗಾಮಗ್ಗೇತಿ ಮಗ್ಗೇ ಚ ಅಮಗ್ಗೇ
ಚ। ಕತಮಂ ನು ಖೋ ಪಟಿಪದಂ ಪೂರೇತ್ವಾ ಕತಮೇನ ಮಗ್ಗೇನ ಸಕ್ಕಾ ಸುಖಂ ಬ್ರಹ್ಮಲೋಕಂ
ಗನ್ತುನ್ತಿ ಏವಂ ಮಗ್ಗಾಮಗ್ಗಂ ಆರಬ್ಭ ಕಥಂ ಸಮುಟ್ಠಾಪೇಸುನ್ತಿ ಅತ್ಥೋ। ಅಞ್ಜಸಾಯನೋತಿ ಉಜುಮಗ್ಗಸ್ಸೇತಂ ವೇವಚನಂ, ಅಞ್ಜಸಾ ವಾ ಉಜುಕಮೇವ ಏತೇನ ಆಯನ್ತಿ ಆಗಚ್ಛನ್ತೀತಿ ಅಞ್ಜಸಾಯನೋ ನಿಯ್ಯಾನಿಕೋ ನಿಯ್ಯಾತೀತಿ ನಿಯ್ಯಾಯನ್ತೋ ನಿಯ್ಯಾತಿ, ಗಚ್ಛನ್ತೋ ಗಚ್ಛತೀತಿ ಅತ್ಥೋ।
ತಕ್ಕರಸ್ಸ ಬ್ರಹ್ಮಸಹಬ್ಯತಾಯಾತಿ ಯೋ ತಂ ಮಗ್ಗಂ ಕರೋತಿ ಪಟಿಪಜ್ಜತಿ, ತಸ್ಸ ಬ್ರಹ್ಮುನಾ ಸದ್ಧಿಂ ಸಹಭಾವಾಯ, ಏಕಟ್ಠಾನೇ ಪಾತುಭಾವಾಯ ಗಚ್ಛತೀತಿ ಅತ್ಥೋ। ಯ್ವಾಯನ್ತಿ ಯೋ ಅಯಂ। ಅಕ್ಖಾತೋತಿ ಕಥಿತೋ ದೀಪಿತೋ। ಬ್ರಾಹ್ಮಣೇನ ಪೋಕ್ಖರಸಾತಿನಾತಿ ಅತ್ತನೋ ಆಚರಿಯಂ ಅಪದಿಸತಿ। ಇತಿ ವಾಸೇಟ್ಠೋ ಸಕಮೇವ ಆಚರಿಯವಾದಂ ಥೋಮೇತ್ವಾ ಪಗ್ಗಣ್ಹಿತ್ವಾ ವಿಚರತಿ। ಭಾರದ್ವಾಜೋಪಿ ಸಕಮೇವಾತಿ। ತೇನ ವುತ್ತಂ ‘‘ನೇವ ಖೋ ಅಸಕ್ಖಿ ವಾಸೇಟ್ಠೋ’’ತಿಆದಿ।
ತತೋ ವಾಸೇಟ್ಠೋ ‘‘ಉಭಿನ್ನಮ್ಪಿ ಅಮ್ಹಾಕಂ ಕಥಾ ಅನಿಯ್ಯಾನಿಕಾವ,
ಇಮಸ್ಮಿಞ್ಚ ಲೋಕೇ ಮಗ್ಗಕುಸಲೋ ನಾಮ ಭೋತಾ ಗೋತಮೇನ ಸದಿಸೋ ನತ್ಥಿ, ಭವಞ್ಚ ಗೋತಮೋ
ಅವಿದೂರೇ ವಸತಿ, ಸೋ ನೋ ತುಲಂ ಗಹೇತ್ವಾ ನಿಸಿನ್ನವಾಣಿಜೋ ವಿಯ ಕಙ್ಖಂ ಛಿನ್ದಿಸ್ಸತೀ’’ತಿ
ಚಿನ್ತೇತ್ವಾ ತಮತ್ಥಂ ಭಾರದ್ವಾಜಸ್ಸ ಆರೋಚೇತ್ವಾ ಉಭೋಪಿ ಗನ್ತ್ವಾ ಅತ್ತನೋ ಕಥಂ ಭಗವತೋ
ಆರೋಚೇಸುಂ। ತೇನ ವುತ್ತಂ ‘‘ಅಥ ಖೋ ವಾಸೇಟ್ಠೋ…ಪೇ॰… ಯ್ವಾಯಂ ಅಕ್ಖಾತೋ ಬ್ರಾಹ್ಮಣೇನ
ತಾರುಕ್ಖೇನಾ’’ತಿ।
೫೨೨. ಏತ್ಥ ಭೋ ಗೋತಮಾತಿ ಏತಸ್ಮಿಂ ಮಗ್ಗಾಮಗ್ಗೇ। ವಿಗ್ಗಹೋ ವಿವಾದೋತಿಆದೀಸು ಪುಬ್ಬುಪ್ಪತ್ತಿಕೋ ವಿಗ್ಗಹೋ। ಅಪರಭಾಗೇ ವಿವಾದೋ। ದುವಿಧೋಪಿ ಏಸೋ ನಾನಾಆಚರಿಯಾನಂ ವಾದತೋ ನಾನಾವಾದೋ।
೫೨೩. ಅಥ ಕಿಸ್ಮಿಂ ಪನ ವೋತಿ
ತ್ವಮ್ಪಿ ಅಯಮೇವ ಮಗ್ಗೋತಿ ಅತ್ತನೋ ಆಚರಿಯವಾದಮೇವ ಪಗ್ಗಯ್ಹ ತಿಟ್ಠಸಿ, ಭಾರದ್ವಾಜೋಪಿ
ಅತ್ತನೋ ಆಚರಿಯವಾದಮೇವ, ಏಕಸ್ಸಾಪಿ ಏಕಸ್ಮಿಂ ಸಂಸಯೋ ನತ್ಥಿ। ಏವಂ ಸತಿ ಕಿಸ್ಮಿಂ ವೋ
ವಿಗ್ಗಹೋತಿ ಪುಚ್ಛತಿ।
೫೨೪. ಮಗ್ಗಾಮಗ್ಗೇ , ಭೋ ಗೋತಮಾತಿ
ಮಗ್ಗೇ ಭೋ ಗೋತಮ ಅಮಗ್ಗೇ ಚ, ಉಜುಮಗ್ಗೇ ಚ ಅನುಜುಮಗ್ಗೇ ಚಾತಿ ಅತ್ಥೋ। ಏಸ ಕಿರ
ಏಕಬ್ರಾಹ್ಮಣಸ್ಸಾಪಿ ಮಗ್ಗಂ ‘‘ನ ಮಗ್ಗೋ’’ತಿ ನ ವದತಿ। ಯಥಾ ಪನ ಅತ್ತನೋ ಆಚರಿಯಸ್ಸ
ಮಗ್ಗೋ ಉಜುಮಗ್ಗೋ, ನ ಏವಂ ಅಞ್ಞೇಸಂ ಅನುಜಾನಾತಿ, ತಸ್ಮಾ ತಮೇವತ್ಥಂ ದೀಪೇನ್ತೋ ‘‘ಕಿಞ್ಚಾಪಿ ಭೋ ಗೋತಮಾ’’ತಿಆದಿಮಾಹ।
ಸಬ್ಬಾನಿ ತಾನೀತಿ ಲಿಙ್ಗವಿಪಲ್ಲಾಸೇನ ವದತಿ, ಸಬ್ಬೇ ತೇತಿ ವುತ್ತಂ ಹೋತಿ। ಬಹೂನೀತಿ ಅಟ್ಠ ವಾ ದಸ ವಾ। ನಾನಾಮಗ್ಗಾನೀತಿ ಮಹನ್ತಾಮಹನ್ತಜಙ್ಘಮಗ್ಗಸಕಟಮಗ್ಗಾದಿ
೫೨೫-೫೨೬. ‘‘ನಿಯ್ಯನ್ತೀತಿ
ವಾಸೇಟ್ಠ ವದೇಸೀ’’ತಿ ಭಗವಾ ತಿಕ್ಖತ್ತುಂ ವಚೀಭೇದಂ ಕತ್ವಾ ಪಟಿಞ್ಞಂ ಕಾರಾಪೇಸಿ।
ಕಸ್ಮಾ? ತಿತ್ಥಿಯಾ ಹಿ ಪಟಿಜಾನಿತ್ವಾ ಪಚ್ಛಾ ನಿಗ್ಗಯ್ಹಮಾನಾ ಅವಜಾನನ್ತಿ। ಸೋ ತಥಾ
ಕಾತುಂ ನ ಸಕ್ಖಿಸ್ಸತೀತಿ।
೫೨೭-೫೨೯. ತೇವ ತೇವಿಜ್ಜಾತಿ ತೇ ತೇವಿಜ್ಜಾ। ವಕಾರೋ ಆಗಮಸನ್ಧಿಮತ್ತಂ। ಅನ್ಧವೇಣೀತಿ
ಅನ್ಧಪವೇಣೀ, ಏಕೇನ ಚಕ್ಖುಮತಾ ಗಹಿತಯಟ್ಠಿಯಾ ಕೋಟಿಂ ಏಕೋ ಅನ್ಧೋ ಗಣ್ಹತಿ, ತಂ ಅನ್ಧಂ
ಅಞ್ಞೋ ತಂ ಅಞ್ಞೋತಿ ಏವಂ ಪಣ್ಣಾಸಸಟ್ಠಿ ಅನ್ಧಾ ಪಟಿಪಾಟಿಯಾ ಘಟಿತಾ ಅನ್ಧವೇಣೀತಿ
ವುಚ್ಚತಿ। ಪರಮ್ಪರಸಂಸತ್ತಾತಿ ಅಞ್ಞಮಞ್ಞಂ ಲಗ್ಗಾ,
ಯಟ್ಠಿಗಾಹಕೇನಪಿ ಚಕ್ಖುಮತಾ ವಿರಹಿತಾತಿ ಅತ್ಥೋ। ಏಕೋ ಕಿರ ಧುತ್ತೋ ಅನ್ಧಗಣಂ ದಿಸ್ವಾ
‘‘ಅಸುಕಸ್ಮಿಂ ನಾಮ ಗಾಮೇ ಖಜ್ಜಭೋಜ್ಜಂ ಸುಲಭ’’ನ್ತಿ ಉಸ್ಸಾಹೇತ್ವಾ ‘‘ತೇನ ಹಿ ತತ್ಥ ನೋ
ಸಾಮಿ ನೇಹಿ, ಇದಂ ನಾಮ ತೇ ದೇಮಾ’’ತಿ ವುತ್ತೇ, ಲಞ್ಜಂ ಗಹೇತ್ವಾ ಅನ್ತರಾಮಗ್ಗೇ ಮಗ್ಗಾ
ಓಕ್ಕಮ್ಮ ಮಹನ್ತಂ ಗಚ್ಛಂ ಅನುಪರಿಗನ್ತ್ವಾ ಪುರಿಮಸ್ಸ ಹತ್ಥೇನ ಪಚ್ಛಿಮಸ್ಸ ಕಚ್ಛಂ
ಗಣ್ಹಾಪೇತ್ವಾ ‘‘ಕಿಞ್ಚಿ ಕಮ್ಮಂ ಅತ್ಥಿ, ಗಚ್ಛಥ ತಾವ ತುಮ್ಹೇ’’ತಿ ವತ್ವಾ ಪಲಾಯಿ, ತೇ
ದಿವಸಮ್ಪಿ ಗನ್ತ್ವಾ ಮಗ್ಗಂ ಅವಿನ್ದಮಾನಾ ‘‘ಕುಹಿಂ ನೋ ಚಕ್ಖುಮಾ, ಕುಹಿಂ ಮಗ್ಗೋ’’ತಿ
ಪರಿದೇವಿತ್ವಾ ಮಗ್ಗಂ ಅವಿನ್ದಮಾನಾ ತತ್ಥೇವ ಮರಿಂಸು। ತೇ ಸನ್ಧಾಯ ವುತ್ತಂ
‘‘ಪರಮ್ಪರಸಂಸತ್ತಾ’’ತಿ। ಪುರಿಮೋಪೀತಿ ಪುರಿಮೇಸು ದಸಸು ಬ್ರಾಹ್ಮಣೇಸು ಏಕೋಪಿ। ಮಜ್ಝಿಮೋಪೀತಿ ಮಜ್ಝಿಮೇಸು ಆಚರಿಯಪಾಚರಿಯೇಸು ಏಕೋಪಿ। ಪಚ್ಛಿಮೋಪೀತಿ ಇದಾನಿ ತೇವಿಜ್ಜೇಸು ಬ್ರಾಹ್ಮಣೇಸು ಏಕೋಪಿ। ಹಸ್ಸಕಞ್ಞೇವಾತಿ ಹಸಿತಬ್ಬಮೇವ। ನಾಮಕಞ್ಞೇವಾತಿ ಲಾಮಕಂಯೇವ। ತದೇತಂ ಅತ್ಥಾಭಾವೇನ ರಿತ್ತಕಂ, ರಿತ್ತಕತ್ತಾಯೇವ ತುಚ್ಛಕಂ।
ಇದಾನಿ ಬ್ರಹ್ಮಲೋಕೋ ತಾವ ತಿಟ್ಠತು, ಯೋ ತೇವಿಜ್ಜೇಹಿ ನ ದಿಟ್ಠಪುಬ್ಬೋವ। ಯೇಪಿ
ಚನ್ದಿಮಸೂರಿಯೇ ತೇವಿಜ್ಜಾ ಪಸ್ಸನ್ತಿ, ತೇಸಮ್ಪಿ ಸಹಬ್ಯತಾಯ ಮಗ್ಗಂ ದೇಸೇತುಂ
ನಪ್ಪಹೋನ್ತೀತಿ ದಸ್ಸನತ್ಥಂ ‘‘ತಂ ಕಿಂ ಮಞ್ಞಸೀ’’ತಿಆದಿಮಾಹ।
೫೩೦. ತತ್ಥ ಯತೋ ಚನ್ದಿಮಸೂರಿಯಾ ಉಗ್ಗಚ್ಛನ್ತೀತಿ ಯಸ್ಮಿಂ ಕಾಲೇ ಉಗ್ಗಚ್ಛನ್ತಿ। ಯತ್ಥ ಚ ಓಗ್ಗಚ್ಛನ್ತೀತಿ ಯಸ್ಮಿಂ ಕಾಲೇ ಅತ್ಥಮೇನ್ತಿ, ಉಗ್ಗಮನಕಾಲೇ ಚ ಅತ್ಥಙ್ಗಮನಕಾಲೇ ಚ ಪಸ್ಸನ್ತೀತಿ ಅತ್ಥೋ। ಆಯಾಚನ್ತೀತಿ ‘‘ಉದೇಹಿ ಭವಂ ಚನ್ದ, ಉದೇಹಿ ಭವಂ ಸೂರಿಯಾ’’ತಿ ಏವಂ ಆಯಾಚನ್ತಿ। ಥೋಮಯನ್ತೀತಿ ‘‘ಸೋಮ್ಮೋ ಚನ್ದೋ, ಪರಿಮಣ್ಡಲೋ ಚನ್ದೋ, ಸಪ್ಪಭೋ ಚನ್ದೋ’’ತಿಆದೀನಿ ವದನ್ತಾ ಪಸಂಸನ್ತಿ। ಪಞ್ಜಲಿಕಾತಿ ಪಗ್ಗಹಿತಅಞ್ಜಲಿಕಾ। ನಮಸ್ಸಮಾನಾತಿ ‘‘ನಮೋ ನಮೋ’’ತಿ ವದಮಾನಾ।
೫೩೧-೫೩೨. ಯಂ ಪಸ್ಸನ್ತೀತಿ ಏತ್ಥ ಯನ್ತಿ ನಿಪಾತಮತ್ತಂ। ಕಿಂ ಪನ ನ ಕಿರಾತಿ ಏತ್ಥ ಇಧ ಪನ ಕಿಂ ವತ್ತಬ್ಬಂ। ಯತ್ಥ ಕಿರ ತೇವಿಜ್ಜೇಹಿ ಬ್ರಾಹ್ಮಣೇಹಿ ನ ಬ್ರಹ್ಮಾ ಸಕ್ಖಿದಿಟ್ಠೋತಿ ಏವಮತ್ಥೋ ದಟ್ಠಬ್ಬೋ।
ಅಚಿರವತೀನದೀಉಪಮಾಕಥಾ
೫೪೨. ಸಮತಿತ್ತಿಕಾತಿ ಸಮಭರಿತಾ। ಕಾಕಪೇಯ್ಯಾತಿ ಯತ್ಥ ಕತ್ಥಚಿ ತೀರೇ ಠಿತೇನ ಕಾಕೇನ ಸಕ್ಕಾ ಪಾತುನ್ತಿ ಕಾಕಪೇಯ್ಯಾ। ಪಾರಂ ತರಿತುಕಾಮೋತಿ ನದಿಂ ಅತಿಕ್ಕಮಿತ್ವಾ ಪರತೀರಂ ಗನ್ತುಕಾಮೋ। ಅವ್ಹೇಯ್ಯಾತಿ ಪಕ್ಕೋಸೇಯ್ಯ। ಏಹಿ ಪಾರಾಪಾರನ್ತಿ ಅಮ್ಭೋ ಪಾರ ಅಪಾರಂ ಏಹಿ, ಅಥ ಮಂ ಸಹಸಾವ ಗಹೇತ್ವಾ ಗಮಿಸ್ಸಸಿ, ಅತ್ಥಿ ಮೇ ಅಚ್ಚಾಯಿಕಕಮ್ಮನ್ತಿ ಅತ್ಥೋ।
೫೪೪. ಯೇ ಧಮ್ಮಾ ಬ್ರಾಹ್ಮಣಕಾರಕಾತಿ ಏತ್ಥ ಪಞ್ಚಸೀಲದಸಕುಸಲಕಮ್ಮಪಥಭೇದಾ ಧಮ್ಮಾ ಬ್ರಾಹ್ಮಣಕಾರಕಾತಿ ವೇದಿತಬ್ಬಾ , ತಬ್ಬಿಪರೀತಾ ಅಬ್ರಾಹ್ಮಣಕಾರಕಾ। ಇನ್ದಮವ್ಹಾಯಾಮಾತಿ
ಇನ್ದಂ ಅವ್ಹಾಯಾಮ ಪಕ್ಕೋಸಾಮ। ಏವಂ ಬ್ರಾಹ್ಮಣಾನಂ ಅವ್ಹಾಯನಸ್ಸ ನಿರತ್ಥಕತಂ ದಸ್ಸೇತ್ವಾ
ಪುನಪಿ ಭಗವಾ ಅಣ್ಣವಕುಚ್ಛಿಯಂ ಸೂರಿಯೋ ವಿಯ ಜಲಮಾನೋ ಪಞ್ಚಸತಭಿಕ್ಖುಪರಿವುತೋ
ಅಚಿರವತಿಯಾ ತೀರೇ ನಿಸಿನ್ನೋ ಅಪರಮ್ಪಿ ನದೀಉಪಮಂಯೇವ ಆಹರನ್ತೋ
‘‘ಸೇಯ್ಯಥಾಪೀ’’ತಿಆದಿಮಾಹ।
೫೪೬. ಕಾಮಗುಣಾತಿ
ಕಾಮಯಿತಬ್ಬಟ್ಠೇನ ಕಾಮಾ, ಬನ್ಧನಟ್ಠೇನ ಗುಣಾ। ‘‘ಅನುಜಾನಾಮಿ ಭಿಕ್ಖವೇ, ಅಹತಾನಂ
ವತ್ಥಾನಂ ದಿಗುಣಂ ಸಙ್ಘಾಟಿ’’ನ್ತಿ (ಮಹಾವ॰ ೩೪೮) ಏತ್ಥ ಹಿ ಪಟಲಟ್ಠೋ ಗುಣಟ್ಠೋ।
‘‘ಅಚ್ಚೇನ್ತಿ ಕಾಲಾ ತರಯನ್ತಿ ರತ್ತಿಯೋ, ವಯೋಗುಣಾ ಅನುಪುಬ್ಬಂ ಜಹನ್ತೀ’’ತಿ ಏತ್ಥ
ರಾಸಟ್ಠೋ ಗುಣಟ್ಠೋ। ‘‘ಸತಗುಣಾ ದಕ್ಖಿಣಾ ಪಾಟಿಕಙ್ಖಿತಬ್ಬಾ’’ತಿ
(ಮ॰ ನಿ॰ ೩.೩೭೯) ಏತ್ಥ ಆನಿಸಂಸಟ್ಠೋ ಗುಣಟ್ಠೋ। ‘‘ಅನ್ತಂ ಅನ್ತಗುಣಂ (ಖು॰ ಪಾ॰ ೩.೧)
ಕಯಿರಾ ಮಾಲಾಗುಣೇ ಬಹೂ’’ತಿ (ಧ॰ ಪ॰ ೫೩) ಚ ಏತ್ಥ ಬನ್ಧನಟ್ಠೋ ಗುಣಟ್ಠೋ। ಇಧಾಪಿ ಏಸೇವ
ಅಧಿಪ್ಪೇತೋ। ತೇನ ವುತ್ತಂ ‘‘ಬನ್ಧನಟ್ಠೇನ ಗುಣಾ’’ತಿ। ಚಕ್ಖುವಿಞ್ಞೇಯ್ಯಾತಿ ಚಕ್ಖುವಿಞ್ಞಾಣೇನ ಪಸ್ಸಿತಬ್ಬಾ। ಏತೇನುಪಾಯೇನ ಸೋತವಿಞ್ಞೇಯ್ಯಾದೀಸುಪಿ ಅತ್ಥೋ ವೇದಿತಬ್ಬೋ। ಇಟ್ಠಾತಿ ಪರಿಯಿಟ್ಠಾ ವಾ ಹೋನ್ತು, ಮಾ ವಾ, ಇಟ್ಠಾರಮ್ಮಣಭೂತಾತಿ ಅತ್ಥೋ। ಕನ್ತಾತಿ ಕಾಮನೀಯಾ। ಮನಾಪಾತಿ ಮನವಡ್ಢನಕಾ। ಪಿಯರೂಪಾತಿ ಪಿಯಜಾತಿಕಾ। ಕಾಮೂಪಸಞ್ಹಿತಾತಿ ಆರಮ್ಮಣಂ ಕತ್ವಾ ಉಪ್ಪಜ್ಜಮಾನೇನ ಕಾಮೇನ ಉಪಸಞ್ಹಿತಾ। ರಜನೀಯಾತಿ ರಞ್ಜನೀಯಾ, ರಾಗುಪ್ಪತ್ತಿಕಾರಣಭೂತಾತಿ ಅತ್ಥೋ।
ಗಧಿತಾತಿ ಗೇಧೇನ ಅಭಿಭೂತಾ ಹುತ್ವಾ। ಮುಚ್ಛಿತಾತಿ ಮುಚ್ಛಾಕಾರಪ್ಪತ್ತಾಯ ಅಧಿಮತ್ತಕಾಯ ತಣ್ಹಾಯ ಅಭಿಭೂತಾ। ಅಜ್ಝೋಪನ್ನಾತಿ ಅಧಿಓಪನ್ನಾ ಓಗಾಳ್ಹಾ ‘‘ಇದಂ ಸಾರ’’ನ್ತಿ ಪರಿನಿಟ್ಠಾನಪ್ಪತ್ತಾ ಹುತ್ವಾ। ಅನಾದೀನವದಸ್ಸಾವಿನೋತಿ ಆದೀನವಂ ಅಪಸ್ಸನ್ತಾ। ಅನಿಸ್ಸರಣಪಞ್ಞಾತಿ ಇದಮೇತ್ಥ ನಿಸ್ಸರಣನ್ತಿ, ಏವಂ ಪರಿಜಾನನಪಞ್ಞಾವಿರಹಿತಾ, ಪಚ್ಚವೇಕ್ಖಣಪರಿಭೋಗವಿರಹಿತಾತಿ ಅತ್ಥೋ।
೫೪೮. ಆವರಣಾತಿಆದೀಸು ಆವರನ್ತೀತಿ ಆವರಣಾ। ನಿವಾರೇನ್ತೀತಿ ನೀವರಣಾ। ಓನನ್ಧನ್ತೀತಿ ಓನಾಹನಾ। ಪರಿಯೋನನ್ಧನ್ತೀತಿ ಪರಿಯೋನಾಹನಾ। ಕಾಮಚ್ಛನ್ದಾದೀನಂ ವಿತ್ಥಾರಕಥಾ ವಿಸುದ್ಧಿಮಗ್ಗತೋ ಗಹೇತಬ್ಬಾ।
೫೪೯-೫೫೦. ಆವುತಾ ನಿವುತಾ ಓನದ್ಧಾ ಪರಿಯೋನದ್ಧಾತಿ ಪದಾನಿ ಆವರಣಾದೀನಂ ವಸೇನ ವುತ್ತಾನಿ। ಸಪರಿಗ್ಗಹೋತಿ ಇತ್ಥಿಪರಿಗ್ಗಹೇನ ಸಪರಿಗ್ಗಹೋತಿ ಪುಚ್ಛತಿ। ಅಪರಿಗ್ಗಹೋ ಭೋ ಗೋತಮಾತಿಆದೀಸುಪಿ
ಕಾಮಚ್ಛನ್ದಸ್ಸ ಅಭಾವತೋ ಇತ್ಥಿಪರಿಗ್ಗಹೇನ ಅಪರಿಗ್ಗಹೋ। ಬ್ಯಾಪಾದಸ್ಸ ಅಭಾವತೋ ಕೇನಚಿ
ಸದ್ಧಿಂ ವೇರಚಿತ್ತೇನ ಅವೇರೋ। ಥಿನಮಿದ್ಧಸ್ಸ ಅಭಾವತೋ ಚಿತ್ತಗೇಲಞ್ಞಸಙ್ಖಾತೇನ
ಬ್ಯಾಪಜ್ಜೇನ ಅಬ್ಯಾಪಜ್ಜೋ। ಉದ್ಧಚ್ಚಕುಕ್ಕುಚ್ಚಾಭಾವತೋ ಉದ್ಧಚ್ಚಕುಕ್ಕುಚ್ಚಾದೀಹಿ
ಸಂಕಿಲೇಸೇಹಿ ಅಸಂಕಿಲಿಟ್ಠಚಿತ್ತೋ ಸುಪರಿಸುದ್ಧಮಾನಸೋ। ವಿಚಿಕಿಚ್ಛಾಯ ಅಭಾವತೋ ಚಿತ್ತಂ
ವಸೇ ವತ್ತೇತಿ। ಯಥಾ ಚ ಬ್ರಾಹ್ಮಣಾ ಚಿತ್ತಗತಿಕಾ ಹೋನ್ತೀತಿ, ಚಿತ್ತಸ್ಸ ವಸೇನ
ವತ್ತನ್ತಿ, ನ ತಾದಿಸೋತಿ ವಸವತ್ತೀ।
೫೫೨. ಇಧ ಖೋ ಪನಾತಿ ಇಧ ಬ್ರಹ್ಮಲೋಕಮಗ್ಗೇ। ಆಸೀದಿತ್ವಾತಿ ಅಮಗ್ಗಮೇವ ‘‘ಮಗ್ಗೋ’’ತಿ ಉಪಗನ್ತ್ವಾ। ಸಂಸೀದನ್ತೀತಿ ‘‘ಸಮತಲ’’ನ್ತಿ ಸಞ್ಞಾಯ ಪಙ್ಕಂ ಓತಿಣ್ಣಾ ವಿಯ ಅನುಪ್ಪವಿಸನ್ತಿ। ಸಂಸೀದಿತ್ವಾ ವಿಸಾರಂ ಪಾಪುಣನ್ತೀತಿ ಏವಂ ಪಙ್ಕೇ ವಿಯ ಸಂಸೀದಿತ್ವಾ ವಿಸಾರಂ ಅಙ್ಗಮಙ್ಗಸಂಭಞ್ಜನಂ ಪಾಪುಣನ್ತಿ। ಸುಕ್ಖತರಂ ಮಞ್ಞೇ ತರನ್ತೀತಿ
ಮರೀಚಿಕಾಯ ವಞ್ಚೇತ್ವಾ ‘‘ಕಾಕಪೇಯ್ಯಾ ನದೀ’’ತಿ ಸಞ್ಞಾಯ ‘‘ತರಿಸ್ಸಾಮಾ’’ತಿ ಹತ್ಥೇಹಿ ಚ
ಪಾದೇಹಿ ಚ ವಾಯಮಮಾನಾ ಸುಕ್ಖತರಣಂ ಮಞ್ಞೇ ತರನ್ತಿ। ತಸ್ಮಾ ಯಥಾ ಹತ್ಥಪಾದಾದೀನಂ
ಸಂಭಞ್ಜನಂ ಪರಿಭಞ್ಜನಂ, ಏವಂ ಅಪಾಯೇಸು ಸಂಭಞ್ಜನಂ ಪರಿಭಞ್ಜನಂ ಪಾಪುಣನ್ತಿ। ಇಧೇವ ಚ
ಸುಖಂ ವಾ ಸಾತಂ ವಾ ನ ಲಭನ್ತಿ। ತಸ್ಮಾ ಇದಂ ತೇವಿಜ್ಜಾನಂ ಬ್ರಾಹ್ಮಣಾನನ್ತಿ ತಸ್ಮಾ ಇದಂ ಬ್ರಹ್ಮಸಹಬ್ಯತಾಯ ಮಗ್ಗದೀಪಕಂ ತೇವಿಜ್ಜಕಂ ಪಾವಚನಂ ತೇವಿಜ್ಜಾನಂ ಬ್ರಾಹ್ಮಣಾನಂ। ತೇವಿಜ್ಜಾಇರಿಣನ್ತಿ ತೇವಿಜ್ಜಾಅರಞ್ಞಂ ಇರಿಣನ್ತಿ ಹಿ ಅಗಾಮಕಂ ಮಹಾಅರಞ್ಞಂ ವುಚ್ಚತಿ। ತೇವಿಜ್ಜಾವಿವನನ್ತಿ ಪುಪ್ಫಫಲೇಹಿ ಅಪರಿಭೋಗರುಕ್ಖೇಹಿ ಸಞ್ಛನ್ನಂ ನಿರುದಕಂ ಅರಞ್ಞಂ । ಯತ್ಥ ಮಗ್ಗತೋ ಉಕ್ಕಮಿತ್ವಾ ಪರಿವತ್ತಿತುಮ್ಪಿ ನ ಸಕ್ಕಾ ಹೋನ್ತಿ, ತಂ ಸನ್ಧಾಯಾಹ ‘‘ತೇವಿಜ್ಜಾವಿವನನ್ತಿಪಿ ವುಚ್ಚತೀ’’ತಿ। ತೇವಿಜ್ಜಾಬ್ಯಸನನ್ತಿ
ತೇವಿಜ್ಜಾನಂ ಪಞ್ಚವಿಧಬ್ಯಸನಸದಿಸಮೇತಂ। ಯಥಾ ಹಿ ಞಾತಿರೋಗಭೋಗ ದಿಟ್ಠಿ
ಸೀಲಬ್ಯಸನಪ್ಪತ್ತಸ್ಸ ಸುಖಂ ನಾಮ ನತ್ಥಿ, ಏವಂ ತೇವಿಜ್ಜಾನಂ ತೇವಿಜ್ಜಕಂ ಪಾವಚನಂ ಆಗಮ್ಮ
ಸುಖಂ ನಾಮ ನತ್ಥೀತಿ ದಸ್ಸೇತಿ।
೫೫೪. ಜಾತಸಂವಡ್ಢೋತಿ ಜಾತೋ ಚ ವಡ್ಢಿತೋ ಚ, ಯೋ ಹಿ ಕೇವಲಂ ತತ್ಥ ಜಾತೋವ ಹೋತಿ, ಅಞ್ಞತ್ಥ
ವಡ್ಢಿತೋ, ತಸ್ಸ ಸಮನ್ತಾ ಗಾಮಮಗ್ಗಾ ನ ಸಬ್ಬಸೋ ಪಚ್ಚಕ್ಖಾ ಹೋನ್ತಿ, ತಸ್ಮಾ
ಜಾತಸಂವಡ್ಢೋತಿ ಆಹ। ಜಾತಸಂವಡ್ಢೋಪಿ ಯೋ ಚಿರನಿಕ್ಖನ್ತೋ, ತಸ್ಸ ನ ಸಬ್ಬಸೋ ಪಚ್ಚಕ್ಖಾ
ಹೋನ್ತಿ। ತಸ್ಮಾ ‘‘ತಾವದೇವ ಅವಸಟ’’ನ್ತಿ ಆಹ, ತಙ್ಖಣಮೇವ ನಿಕ್ಖನ್ತನ್ತಿ ಅತ್ಥೋ। ದನ್ಧಾಯಿತತ್ತನ್ತಿ ಅಯಂ ನು ಖೋ ಮಗ್ಗೋ, ಅಯಂ ನ ನುಖೋತಿ ಕಙ್ಖಾವಸೇನ ಚಿರಾಯಿತತ್ತಂ। ವಿತ್ಥಾಯಿತತ್ತನ್ತಿ ಯಥಾ ಸುಖುಮಂ ಅತ್ಥಜಾತಂ ಸಹಸಾ ಪುಚ್ಛಿತಸ್ಸ ಕಸ್ಸಚಿ ಸರೀರಂ ಥದ್ಧಭಾವಂ ಗಣ್ಹಾತಿ, ಏವಂ ಥದ್ಧಭಾವಗ್ಗಹಣಂ। ನ ತ್ವೇವಾತಿ ಇಮಿನಾ ಸಬ್ಬಞ್ಞುತಞ್ಞಾಣಸ್ಸ ಅಪ್ಪಟಿಹತಭಾವಂ ದಸ್ಸೇತಿ। ತಸ್ಸ ಹಿ ಪುರಿಸಸ್ಸ ಮಾರಾವಟ್ಟನಾದಿವಸೇನ ಸಿಯಾ ಞಾಣಸ್ಸ ಪಟಿಘಾತೋ। ತೇನ ಸೋ ದನ್ಧಾಯೇಯ್ಯ ವಾ ವಿತ್ಥಾಯೇಯ್ಯ ವಾ। ಸಬ್ಬಞ್ಞುತಞ್ಞಾಣಂ ಪನ ಅಪ್ಪಟಿಹತಂ, ನ ಸಕ್ಕಾ ತಸ್ಸ ಕೇನಚಿ ಅನ್ತರಾಯೋ ಕಾತುನ್ತಿ ದೀಪೇತಿ।
೫೫೫. ಉಲ್ಲುಮ್ಪತು ಭವಂ ಗೋತಮೋತಿ ಉದ್ಧರತು ಭವಂ ಗೋತಮೋ। ಬ್ರಾಹ್ಮಣಿಂ ಪಜನ್ತಿ
ಬ್ರಾಹ್ಮಣದಾರಕಂ, ಭವಂ ಗೋತಮೋ ಮಮ ಬ್ರಾಹ್ಮಣಪುತ್ತಂ ಅಪಾಯಮಗ್ಗತೋ ಉದ್ಧರಿತ್ವಾ
ಬ್ರಹ್ಮಲೋಕಮಗ್ಗೇ ಪತಿಟ್ಠಪೇತೂತಿ ಅತ್ಥೋ। ಅಥಸ್ಸ ಭಗವಾ ಬುದ್ಧುಪ್ಪಾದಂ ದಸ್ಸೇತ್ವಾ
ಸದ್ಧಿಂ ಪುಬ್ಬಭಾಗಪಟಿಪದಾಯ ಮೇತ್ತಾವಿಹಾರಾದಿಬ್ರಹ್ಮಲೋಕಗಾಮಿಮಗ್
ಹಿ ವಾಸೇಟ್ಠಾ’’ತಿಆದಿಮಾಹ। ತತ್ಥ ‘‘ಇಧ ತಥಾಗತೋ’’ತಿಆದಿ ಸಾಮಞ್ಞಫಲೇ ವಿತ್ಥಾರಿತಂ।
ಮೇತ್ತಾಸಹಗತೇನಾತಿಆದೀಸು ಯಂ ವತ್ತಬ್ಬಂ, ತಂ ಸಬ್ಬಂ ವಿಸುದ್ಧಿಮಗ್ಗೇ
ಬ್ರಹ್ಮವಿಹಾರಕಮ್ಮಟ್ಠಾನಕಥಾಯಂ ವುತ್ತಂ। ಸೇಯ್ಯಥಾಪಿ ವಾಸೇಟ್ಠ ಬಲವಾ ಸಙ್ಖಧಮೋತಿಆದಿ ಪನ ಇಧ ಅಪುಬ್ಬಂ। ತತ್ಥ ಬಲವಾತಿ ಬಲಸಮ್ಪನ್ನೋ। ಸಙ್ಖಧಮೋತಿ ಸಙ್ಖಧಮಕೋ। ಅಪ್ಪಕಸಿರೇನಾತಿ
ಅಕಿಚ್ಛೇನ ಅದುಕ್ಖೇನ। ದುಬ್ಬಲೋ ಹಿ ಸಙ್ಖಧಮೋ ಸಙ್ಖಂ ಧಮನ್ತೋಪಿ ನ ಸಕ್ಕೋತಿ ಚತಸ್ಸೋ
ದಿಸಾ ಸರೇನ ವಿಞ್ಞಾಪೇತುಂ, ನಾಸ್ಸ ಸಙ್ಖಸದ್ದೋ ಸಬ್ಬತೋ ಫರತಿ। ಬಲವತೋ ಪನ ವಿಪ್ಫಾರಿಕೋ
ಹೋತಿ, ತಸ್ಮಾ ‘‘ಬಲವಾ’’ತಿಆದಿಮಾಹ। ಮೇತ್ತಾಯ ಚೇತೋವಿಮುತ್ತಿಯಾತಿ ಏತ್ಥ ಮೇತ್ತಾತಿ ವುತ್ತೇ ಉಪಚಾರೋಪಿ ಅಪ್ಪನಾಪಿ ವಟ್ಟತಿ, ‘‘ಚೇತ್ತೋವಿಮುತ್ತೀ’’ತಿ ವುತ್ತೇ ಪನ ಅಪ್ಪನಾವ ವಟ್ಟತಿ। ಯಂ ಪಮಾಣಕತಂ ಕಮ್ಮನ್ತಿ
ಪಮಾಣಕತಂ ಕಮ್ಮಂ ನಾಮ ಕಾಮಾವಚರಂ ವುಚ್ಚತಿ। ಅಪ್ಪಮಾಣಕತಂ ಕಮ್ಮಂ ನಾಮ ರೂಪಾರೂಪಾವಚರಂ।
ತಞ್ಹಿ ಪಮಾಣಂ ಅತಿಕ್ಕಮಿತ್ವಾ ಓದಿಸ್ಸಕಅನೋದಿಸ್ಸಕದಿಸಾಫರಣವಸೇನ ವಡ್ಢೇತ್ವಾ ಕತತ್ತಾ
ಅಪ್ಪಮಾಣಕತನ್ತಿ ವುಚ್ಚತಿ। ನ ತಂ ತತ್ರಾವಸಿಸ್ಸತಿ ನ ತಂ ತತ್ರಾವತಿಟ್ಠತೀತಿ
ತಂ ಕಾಮಾವಚರಕಮ್ಮಂ ತಸ್ಮಿಂ ರೂಪಾವಚರಾರೂಪಾವಚರಕಮ್ಮೇ ನ ಓಹೀಯತಿ, ನ ತಿಟ್ಠತಿ। ಕಿಂ
ವುತ್ತಂ ಹೋತಿ – ತಂ ಕಾಮಾವಚರಕಮ್ಮಂ ತಸ್ಸ ರೂಪಾರೂಪಾವಚರಕಮ್ಮಸ್ಸ ಅನ್ತರಾ ಲಗ್ಗಿತುಂ ವಾ
ಠಾತುಂ ವಾ ರೂಪಾರೂಪಾವಚರಕಮ್ಮಂ ಫರಿತ್ವಾ ಪರಿಯಾದಿಯಿತ್ವಾ ಅತ್ತನೋ ಓಕಾಸಂ ಗಹೇತ್ವಾ
ಪತಿಟ್ಠಾತುಂ ನ ಸಕ್ಕೋತಿ। ಅಥ ಖೋ ರೂಪಾವಚರಾರೂಪಾವಚರಕಮ್ಮಮೇವ ಕಾಮಾವಚರಂ ಮಹೋಘೋ ವಿಯ
ಪರಿತ್ತಂ ಉದಕಂ ಫರಿತ್ವಾ ಪರಿಯಾದಿಯಿತ್ವಾ ಅತ್ತನೋ ಓಕಾಸಂ ಗಹೇತ್ವಾ ತಿಟ್ಠತಿ। ತಸ್ಸ
ವಿಪಾಕಂ ಪಟಿಬಾಹಿತ್ವಾ ಸಯಮೇವ ಬ್ರಹ್ಮಸಹಬ್ಯತಂ ಉಪನೇತೀತಿ। ಏವಂವಿಹಾರೀತಿ ಏವಂ ಮೇತ್ತಾದಿವಿಹಾರೀ।
೫೫೯. ಏತೇ ಮಯಂ ಭವನ್ತಂ ಗೋತಮನ್ತಿ
ಇದಂ ತೇಸಂ ದುತಿಯಂ ಸರಣಗಮನಂ। ಪಠಮಮೇವ ಹೇತೇ ಮಜ್ಝಿಮಪಣ್ಣಾಸಕೇ ವಾಸೇಟ್ಠಸುತ್ತಂ
ಸುತ್ವಾ ಸರಣಂ ಗತಾ, ಇಮಂ ಪನ ತೇವಿಜ್ಜಸುತ್ತಂ ಸುತ್ವಾ ದುತಿಯಮ್ಪಿ ಸರಣಂ ಗತಾ।
ಕತಿಪಾಹಚ್ಚಯೇನ ಪಬ್ಬಜಿತ್ವಾ ಅಗ್ಗಞ್ಞಸುತ್ತೇ ಉಪಸಮ್ಪದಞ್ಚೇವ ಅರಹತ್ತಞ್ಚ ಅಲತ್ಥುಂ।
ಸೇಸಂ ಸಬ್ಬತ್ಥ ಉತ್ತಾನಮೇವಾತಿ।
ಇತಿ ಸುಮಙ್ಗಲವಿಲಾಸಿನಿಯಾ ದೀಘನಿಕಾಯಟ್ಠಕಥಾಯಂ
ತೇವಿಜ್ಜಸುತ್ತವಣ್ಣನಾ ನಿಟ್ಠಿತಾ।
ನಿಟ್ಠಿತಾ ಚ ತೇರಸಸುತ್ತಪಟಿಮಣ್ಡಿತಸ್ಸ ಸೀಲಕ್ಖನ್ಧವಗ್ಗಸ್ಸ
ಅತ್ಥವಣ್ಣನಾತಿ।
ಸೀಲಕ್ಖನ್ಧವಗ್ಗಟ್ಠಕಥಾ ನಿಟ್ಠಿತಾ।
https://www.youtube.com/watch?v=gVt34_vDFJA
Abhisambidhana Sutta
Harshana Hiripitiya
Published on Oct 20, 2017
නමෝ අභිසම්භිදානේ
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා
නමෝ සම්මා සම්බුද්ධේ
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා
නමෝ පච්චේක සම්බුද්ධේ
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා
නමෝ සාරිපුත්ත මොග්ගල්ලානේ
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා
නමෝ අංගුලිමාල මහා ථෙරෝ මහා වීරෝ මහා බලෝ
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා
නමෝ සීවලීච මහා ථෙරෝ මහා කායෝ මහා ලාභී
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා
නමෝ සප්තතිංස බෝධි පක්ඛිය ධම්මා චත්තාරෝ සතිපට්ඨානා
චත්තාරෝ ඉද්ධි පාදා චත්තාරෝ සම්මප්පදානා
පංචින්ද්රියානි / පංචබලානි සප්ත බොජ්ජංගානි
අරියෝ අට්ඨංගිකෝ මග්ගො බුද්ධ මන්තංච මත්තං
ධම්ම මන්තංච මත්තං සංඝ මන්තංච මත්තං..
තුම්හාකං සබ්බ රෝග/සබ්බ දෝෂ/සබ්බන්තරායා විනස්සන්තු..
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා
එතේන සච්ච වජ්ජේන සොත්තිතේ හෝතු සබ්බධා…..
එතේන සච්ච වජ්ජේන සොත්තිතේ හෝතු සබ්බධා…..
එතේන සච්ච වජ්ජේන සොත්තිතේ හෝතු සබ්බධා…..
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නමෝ අභිසම්භිදානේ යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා නමෝ සම්මා සම්බුද්ධේ යුත්තේ ය…
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— Results —
Here are eight ways in which all serious disciples of the Buddha create much merit for themselves. |
Pāḷi |
English |
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“aṭṭhime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā |
“Monks, there are these eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. Which eight? |
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idha, bhikkhave, ariyasāvako buddhaṃ saraṇaṃ gato hoti. ayaṃ, bhikkhave, |
“There is the case where a disciple of the noble ones has gone to the Buddha for refuge. This is the first reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness. |
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“puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ saraṇaṃ gato hoti. ayaṃ, |
“Furthermore, the disciple of the noble ones has gone to the Dhamma for refuge. This is the second reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness. |
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“puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ saraṇaṃ gato hoti. ayaṃ, |
“Furthermore, the disciple of the noble ones has gone to the Sangha for refuge. This is the third reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness. |
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“pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni |
“Now, there are these five gifts, five great gifts |
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idha, bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato |
“There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. |
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“puna caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya adinnādānā |
“Furthermore, abandoning taking what is not given (stealing), the disciple of the noble ones abstains from taking what is not given. |
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“puna caparaṃ, bhikkhave, ariyasāvako kāmesumicchācāraṃ pahāya |
“Furthermore, abandoning illicit sex, the disciple of the noble ones abstains from illicit sex. |
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“puna caparaṃ, bhikkhave, ariyasāvako musāvādaṃ pahāya musāvādā |
“Furthermore, abandoning lying, the disciple of the noble ones abstains from lying. |
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“puna caparaṃ, bhikkhave, ariyasāvako surāmerayamajjapamādaṭṭhānaṃ |
“Furthermore, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants. |
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ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā |
“Monks, these are the eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. |
———oOo———
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In Buddhism
Theravada (major branch of Buddhism)
Mind; heart; state of consciousness.(Source): Access to Insight: A Glossary of Pali and Buddhist Terms1. Citta (called Cittagahapati) - A
householder of Macchikasanda, where he was Treasurer. He was later declared by
the Buddha to be pre eminent among laymen who preached the Doctrine (A.i.26). On
the day of his birth the whole city was covered knee deep with flowers of
various hues, hence his name.
When Mahanama visited Macchikasanda, Citta,
pleased with his demeanour, invited him to his park, the Ambatakarama, and built
for him a monastery there. And there the Elder preached to Citta the
Sala yatana vibhatti and Citta became an Anagami. Thereafter many monks visited
the Ambatakarama and accepted Cittas hospitality. Among them was Isidatta
(q.v.), a former acquaintance of Citta, but Isidatta left when he found that his
identity had been discovered. Mahanama and Mahaka did likewise, after having
performed miracles at the request of Citta.
The Citta Samyutta (S.iv.282ff)
contains a record of conversations between Citta and members of the Order, among
whom, besides those already mentioned, were Kamabhu and Godatta. Citta is also
said to have had discussions with Nigantha Nataputta and Acela Kassapa and to
have refuted their views.
A thera named Sudhamma was a permanent
resident in the Ambatakarama and was looked after by Citta. Once, when the two
Chief Disciples and several other eminent Elders came to the Ambatakarama, Citta
invited first these and then Sudhamma; the latter, feeling slighted, blamed
Citta beyond measure, but the Buddha, hearing of this, sent Sudhamma to ask for
Cittas pardon (Vin.ii.15ff; DhA.ii.74f; for details see Sudhamma).
Some time later, Citta visited the
Buddha. He was accompanied by two thousand others and took with him five hundred
cartloads of offerings to the Buddha and the Order. As he fell at the feet of
the Buddha, flowers of five hues showered from the sky and the Buddha preached
to him the Salayatana vibhatti. For a fortnight he continued distributing his
gifts to the Order and the devas filled his carts with all kinds of valuables
(AA.i.210).
When Citta lay ill just before his
death, devas visited him and advised him to wish for kingship among them, but he
refused to aspire to anything so impermanent, and instructed the devas and his
kinsfolk gathered round him, telling them of the Buddha and his teachings
(S.iv.302f). He is regarded as the ideal layman (E.g., at A.i.88; ii.164;
iii.451).
He owned a tributary village called
Migapattaka (SA.iii.93).
In the time of Padumuttara Buddha, Citta
conceived his desire to be placed first among laymen in the teaching of the
Dhamma. In the time of Kassapa Buddha he was a huntsman. One day, seeing a monk
in a glen, and being pleased thereat, he hurried home, prepared a meal and
brought it to the monk, together with flowers he had gathered on the way. After
the offering,
— or —
1. Citta - One of the four wives of Magha.(Source): Pali Kanon: Pali Proper Names
(mind, thought).
(Source): Dhamma Dana: Pali English Glossary‘mind’, ‘consciousness’, ’state of consciousness’, is a synonym of
mano and
viññāna (s. khandha and
Tab. 1).
Dhs. divides all phenomena into consciousness (citta), mental
concomitants (cetasika) and corporeality
(rūpa).
In adhicitta, ‘higher mentality’, it signifies the concentrated,
quietened mind, and is one of the 3 trainings (s.
sikkhā).
The concentration (or intensification) of consciousness is one of the 4 roads
to power (s. iddhipāda).
— or —
viññāna (s. khandha),
citta (q.v.),
mano (q v ) -
Moment of °: citta-kkhana (q.v.).
Contemplation of
°: cittānupassanā: s. satipatthāna -
Corporeality produced by °:
citta-ja-rūpa, s. samutthāna -
Abodes or supports of °: cf.
viññānatthiti (q.v.)
Functions of °: viññāna-kicca (q.v.).
(Source): Pali Kanon: Manual of Buddhist Terms and DoctrinesTheravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Abhidhamma
See One Hundred and Tweny One Cittas
Citta means consciousness. It is the nature that is aware of its
object. No other dhamma or nature can know anything including
themselves. But citta can know everything possible including cittas.
Citta always leads other nama dhamma and rupa dhamma. A citta arises,
it passes away immediately after its arising. Another citta arises, and
again it falls away. Next arises and dies out immediately. This kind of
uninterruptedness is the manifestation of citta. There are immediate
causes for arising of citta. They are cittas themselves, nama dhamma and
rupa dhamma.
There are 89 cittas in total.
- 81 cittas are mundane consciousness and
- 8 cittas are supramundane consciousness.
At another time, citta can be counted as 121 cittas in total.
This happens when 8 lokuttara cittas arise when in jhana. These are
called lokuttara jhana cittas. As there are 5 jhanas, then there are 40
lokuttara jhana cittas.
Together with lokiya cittas 40 and 81 will make 121 cittas in total.
When 89 cittas are analysed according to their jati or origin or parentage, there are four classes of citta. They are
- 12 akusala cittas ( 8 lobha + 2 dosa + 2 moha citta )
- 21 kusala cittas ( 8 mahakusala + 5 rupakusala + 4 arupakusala + 4 lokuttarakusala or magga citta )
- 36 vipaka cittas ( 7 ahetuka akusala + 8 ahetuka kusala + 8
mahavipaka + 5 rupavipaka + 4 arupavipaka + 4 lokuttaravipaka or phala
citta ) - 20 kiriya cittas ( 3 ahetukakiriya + 8 mahakiriya + 5 rupakiriya + 4 arupakiriya )
12 + 21 + 36 + 20 = 89 cittas in total.
When cittas are viewed by bhumi or place or plane of existence, there are 4 classes of citta. They are
- 54 kamavacara cittas ( 12 akusala + 18 ahetuka cittas + 24 sobhana cittas )
- 15 rupavacara cittas ( 5 rupakusala + 5 rupavipaka + 5 rupakiriya )
- 12 arupavacara cittas ( 4 arupakusala + 4 arupavipaka + 4 arupakiriya )
- 8 lokuttara cittas (4 lokuttara kusala or magga + 4 lokuttara vipaka or phala)
54 + 15 + 12 + 8 = 89 cittas in total.
When lokuttara cittas arise in parallel with jhana, there will be 121
cittas in total. Then, according to jati or origin or parentage, cittas
can be classified as
- 37 kusala cittas ( 8 mahakusala, 5 rupakusala, 4arupakusala, 20 lokuttarakusala cittas )
- 52 vipaka cittas ( 15 ahetukavipaka, 8 mahavipaka, 5 rupavipaka, 4 arupavipaka, 20 lokuttaravipaka cittas )
- 20 kiriya cittas ( 3 ahetuka kiriya, 8 mahakiriya, 5 rupakiriya, 4 arupakiriya )
- 12 akusala cittas ( 8 lobha , 2 dosa, 2 moha )
37 + 52 + 20 + 12 = 121 cittas in total.
According to bhumi or place or plane of existence, there are 4 classes of citta. They are
- 54 kamavacara cittas ( 12 akusala, 18 ahetuka, 24 sobhana cittas )
- 15 rupavacara cittas ( 5 rupakusala, 5 rupavipaka, 5 rupakiriya )
- 12 arupavacara cittas ( 4 arupakusala, 4 arupavipaka, 4 arupakiriya )
- 40 lokuttara cittas ( 20 lokuttara kusala, 20 lokuttara vipaka )
54 + 15 + 12 + 40 = 121 cittas in total.
(Source): Journey to Nibbana: Patthana DhamaCitta,
or consciousness, is the Dhamma which is the leader in knowing what
appears, such as seeing or hearing. Cittas have been classified as 89
types in all, or, in special cases, as 121 types.
Citta is an element, which experiences something, a reality which
experiences an object. It is the “chief”, the leader in knowing the
object which appears.
There is not only citta, which sees, citta that hears, citta which
smells, citta which tastes or citta which experiences tangible object,
there is also citta which thinks about many diverse subjects. The world
of each person is ruled by his citta.
What we call mind are in reality different fleeting moments of
consciousness succeeding one another very rapidly. Since “mind” has in
psychology a meaning different from “mind” according to the Buddhist
teaching, it is to be preferred to use the Pali term citta (pronounced:
chitta).
The mind is variable, it changes very rapidly. At one moment there is a
mind with attachment, at another moment a mind with generosity, at
another moment a mind with anger. At each moment there is a different
mind. Through the Buddhist teachings we learn that in reality the mind
is different from what we mean by the word “mind” in conventional
language.
(Source): Dhamma Study: Cetasikas
Citta
is derived from the PaIi word for thinking (cinteti). All cittas have
in common that they “think” of an object, but we have to take thinking
here in a very general sense, meaning, being conscious of an object, or
cognizing an object.
Cittas perform different functions. For examine, seeing is a function (kicca) of citta.
A citta cannot arise alone, it has to be accompanied by cetasikas.
The citta is the “leader”, while the cetasikas which share the same
object perform each their own task.
There is a great variety of cetasikas accompanying the different
cittas. Akusala cittas are accompanied by cetasikas which are
defilements, whereas kusala cittas are accompanied by cetasikas which
are good qualities. Apart from defilements and good qualities there are
also cetasikas which accompany cittas which are unwholesome, cittas
which are wholesome and cittas which are neither wholesome nor
unwholesome.
Abhidhamma (अभिधम्म) usually refers to the last section (piṭaka)
of the Pali canon and includes schematic classifications of scholastic
literature dealing with Theravāda Buddhism. Primary topics include
psychology, philosophy, methodology and metaphysics which are rendered
into exhaustive enumerations and commentaries.
Pali
citta : (nt.) mind; thought; (m.), name of a month: March-April. (adj.), variegated; manifold; beautiful. (nt.), a painting; picture.
(Source): BuddhaSasana: Concise Pali-English Dictionary
1) Citta, 2 (cp. Sk. caitra, the first month of the year:
MarchApril, orig. N. of the star Spica (in Virgo); see E. Plunket,
Ancient Calendars, etc., pp. 134 sq., 171 sq.) N. of the month Chaitra
PvA.135. Cp. Citra-māsa KhA 192. (Page 268)
2) Citta, 2 (nt.) (Sk. citta, orig. pp. of cinteti, cit, cp. yutta› yuñjati, mutta›muñcati. On etym. from cit. see cinteti). Meaning:—the heart (psychologically), i.e.
the centre & focus of man’s emotional nature as well as that
intellectual element which inheres in & accompanies its
manifestations; i.e. thought. In this wise citta denotes both
the agent & that which is enacted (see kamma II. introd.), for in
Indian Psychology citta is the seat & organ of thought (cetasā
cinteti; cp. Gr. frήn, although on the whole it corresponds more to the
Homeric qumόs). As in the verb (cinteti) there are two stems closely
allied and almost inseparable in meaning (see § III, ), viz. cit &
cet (citta & cetas); cp. ye should restrain, curb, subdue citta by
ceto, M.I, 120, 242 (cp. attanā coday’attānaṃ Dhp 379 f.); cetasā cittaṃ samannesati S.I, 194 (cp. cetasā cittaṃ samannesati S.I, 194). In their general use there is no distinction to be made between the two (see § III,).
The meaning of citta is best understood when explaining it by
expressions familiar to us, as: with all my heart; heart and soul; I
have no heart to do it; blessed are the pure in heart; singleness of
heart (cp. ekagga); all of which emphasize the emotional & conative
side or “thought” more than its mental & rational side (for which
see manas & viññāṇa). It may therefore be rendered by intention,
impulse, design; mood, disposition, state of mind, reaction to
impressions. It is only in later scholastic lgg. that we are justified
in applying the term “thought” in its technical sense. It needs to be
pointed out, as complementary to this view, that citta nearly always
occurs in the singular (=heart), & out of 150 cases in the Nikāyas
only 3 times in the plural (=thoughts). The substantiality of citta
(cetas) is also evident from its connection with kamma (heart as source
of action), kāma & the senses in general. ‹-› On the whole subject
see Mrs. Rh. D. Buddh. Psych. Eth. introd. & Bud. Psy. ch. II.
3.a) Citta (adjective.) (to cetati; *(s)qait to shine, to be bright, cp. Sk. citra, Sk. P. ketu, Av. ciprō, Lat. caelum, Ags. hador, Ohg. heitar, see also citta2) variegated, manifold, beautiful; tasty, sweet, spiced (of cakes), J.IV, 30 (geṇḍuka); Dh.171 (rājaratha); Vv 479; Pv.II, 112 (aneka°); IV, 313 (pūvā=madhurā PvA.251).
3.b) Citta (neuter.) painting Th.1, 674.—Sn.50 (kāmā=Nd2 240 nānāvaṇṇā), 251 (gāthā); J.V, 196 (geṇḍuka), 241 VI, 218.
(Source): Sutta: The Pali Text Society’s Pali-English Dictionary Pali
is the language of the Tipiṭaka, which is the sacred canon of Theravāda
Buddhism and contains much of the Buddha’s speech. Closeley related to
Sanskrit, both languages are used interchangeably between religions.
General definition (in Buddhism)
Consciousness is the mind, which perceives the different aspects of objects
(Source): Wisdom Library: BuddhismFirst kind of Nama.
1. Citta (consciousness) is of 89 different types. Cittas are divided into four categories:
- Moral or skillful consciousness (kusala citta) – 21 types
- Immoral or unskillful consciousness (akusala citta) –12 types
- Resultant consciousness (vipaka citta) –36 types
- Inoperative consciousness (kiriya citta) –20 types
2. Citta is the chief mental phenomena of experience. So in seeing,
for example, the function of the moment of seeing (citta) is to see the
object. Citta is the chief experiencer.
http://buddhism.redzambala.com/dhammapada/dhammapada-3-citta-vagga.html
Dhammapada | 3. Citta Vagga
3. Citta Vagga
The Mind
1. Phandanaṁ capalaṁ cittaṁ,
dūrakkhaṁ dunnivārayaṁ
Ujuṁ karoti medhāvī, usukāro’va tejanaṁ.
2. Vārijo’va thale khitto, okamokata ubbhato
Pariphandatimidaṁ cittaṁ, māradheyyaṁ pahātave.
Straighten the Fickle Mind
1. The flickering, fickle mind, difficult to guard, difficult to control — the
wise person straightens it as a fletcher straightens an arrow.
2. Like a fish that is drawn from its watery abode and thrown upon land,
even so does this mind flutter. Hence should the realm of the passions be
shunned.
The Elder Meghiya
On his return from alms-round, Meghiya Thera saw a mango grove, and wished to spend the day there in meditation.
He requested permission from the Buddha, who asked him to wait for
another monk to come. Meghiya repeated his request a second and third
time, so the Buddha told him to do what he thought right.
He paid respects and departed for the mango grove. The whole day he
was assailed by unwholesome thoughts, and couldn’t gain concentration.
In the evening he came to see the Buddha who taught him about the
five things conducive to the maturing of insight: having a good friend,
restraint by the Pāṭimokkha, suitable talk, energy, and wisdom.
Furthermore, one should contemplate the repulsive to dispel lust,
loving-kindness to dispel ill-will, mindfulness of breathing to overcome
distraction, and the perception of impermanence to establish the
perception of not-self and eradicate the conceit “I am.”
Control the Mind Well
3. Dunniggahassa lahuno, yattha kāmanipātino
Cittassa damatho sādhu, cittaṁ dantaṁ sukhāvahaṁ.
3. The mind is hard to restrain, swift, it flies wherever it likes:
To control it is good. A controlled mind is conducive to happiness.
It is Hard to Stay with A Mind-reader
Some forest monks dwelt near the village of Mātika. A devout woman,
receiving instruction from the monks, attained Non-returning and the
ability to read others’ thoughts.
Since she knew every thought of the monks, she provided whatever they
needed without even being asked. Before long the monks attained
Arahantship and returned to pay respects to the Buddha. On being asked,
they told him how well the lay woman had looked after their needs.
Hearing this, a certain monk asked permission to go there. From the moment he arrived, she provided everything he wanted.
The monk, fearing that evil thoughts might arise, soon left and told
the Buddha why he couldn’t remain there. The Buddha told him to return
and to restrain his wild mind. He did so, and soon gained Arahantship.
Guard the Mind Well
4. Sududdasaṁ sunipuṇaṁ. yatthakāmanipātinaṁ
Cittaṁ rakkhetha medhāvī, cittaṁ guttaṁ sukhāvahaṁ.
4. The mind is very hard to perceive, extremely subtle, flits wherever it
lists. Let the wise person guard it; a guarded mind is conducive to
happiness.
A Discontented Monk
A devout lay follower became a monk. His preceptor was a master of Vinaya and his teacher was an expert in the Abhidhamma.
The newly ordained monk found the monk’s life onerous due to the many
rules explained by his preceptor and the difficult studies given by his
teacher.
He lost faith and wanted to return to lay life. The Buddha asked him
if he could do one thing. He asked what that was. The Buddha advised him
just to guard his mind well.
Freedom From Māra
5. Dūraṅgamaṁ ekacaraṁ, asarīraṁ guhāsayaṁ
Ye cittaṁ saṁyamessanti, mokkhanti mārabandhanā.
5. Faring far, wandering alone, bodiless, lying in a cave, is the mind.
Those who subdue it are freed from the bond of Māra.
Elder Saṅgharakkhita’s Nephew
A young monk named Saṅgharakkhita soon gained Arahantship. His
sister’s son was named after him, and when he came of age, he also
became a monk.
When the nephew received two pieces of cloth, he presented the
biggest to his uncle, who repeatedly declined the offer. He felt so
rejected that he thought it would be better to disrobe.
While fanning his uncle, he thought that he would sell that piece of
cloth and buy a she-goat to earn some money. The goat would produce many
offspring.
Before long he would have enough money to get married and would have a
son. Then he would ride in a bullock-cart to pay a visit to his uncle
with his wife and child.
On the way his wife would accidentally drop his child under the wheel
of the cart, killing him. He would get angry and hit his wife with a
stick.
Day dreaming thus he struck his uncle with the fan.
Knowing all the thoughts that had passed through his nephew’s mind,
the elder asked him why he was hitting an elderly monk just because he
could not hit his wife.
The nephew was so ashamed that he dropped the fan and ran away. The
novices seized him and brought him to the Buddha. The Buddha described
the fickle nature of the mind.
The Vigilant Have No Fear
6. Anavaṭṭhitacittassa, saddhammaṁ avijānato
Pariplavapasādassa, paññā na paripūrati.
7. Anavassutacittassa, ananvāhatacetaso
Puññapāpapahīṇassa, natthi jāgarato bhayaṁ.
6. He whose mind is not
steadfast, he who knows not the true doctrine, he whose confidence
wavers — the wisdom of such a one will never be perfect.
7. He whose mind is not
soaked (by lust) he who is not affected (by hatred), he who has
transcended both good and evil — for such a vigilant one there is no
fear.
The Mind-tossed Elder
After searching in the forest for his lost ox, a farmer approached
the monks hoping to get some food. The leftovers he received were so
delicious he became a monk thinking it would be an easy life. He soon
became fat and lazy.
Thinking it was too arduous to walk for alms every day, he disrobed
and resumed farming. He disrobed and re-entered the Saṅgha six times, so
the monks named him “Cittahattha Thera — Mind-tossed Elder.”
On returning from the field, seeing his pregnant wife snoring, he
became disgusted with worldly life, and left the house for the seventh
time.
On the way to the monastery he contemplated impermanence and
suffering, and gained the fruit of Stream-entry. He implored the monks
to ordain him once more.
They refused at first, saying that his head was like a whetstone. Finally they relented, and he soon attained Arahantship.
When he stayed for a long time, the monks asked him why, and he told
them that he was now free from attachment. The monks told this to the
Buddha, who explained his state of mind before and after his realisation
of nibbāna.
Fortify the Mind and Be Non-attached
8. Kumbhūpamaṁ kāyamimaṁ viditvā,
nagarūpamaṁ cittamidaṁ ṭhapetvā
Yodhetha māraṁ paññāvudhena,
jitañca rakkhe anivesano siyā.
8. Realising that this
body is (as fragile) as a jar, establishing this mind (as firm) as a
(fortified) city he should attack Māra with the weapon of wisdom. He
should guard his conquest and be without attachment.
The Benefits of Loving-kindness
Five hundred monks who were meditating in a forest were troubled by
the tree-deities, who were inconvenienced by their presence, so made all
manner of frightening sights and sounds to make the monks go away.
The monks sought the advice of the Buddha, who taught them the
Karanīya Metta Sutta, advising them to extend loving-kindness towards
all beings. They did so with the result that those deities protected
them.
Comparing the body to a water jar, the monks developed insight. The
Buddha read their thoughts, and projecting himself before them, he
confirmed what they had thought.
The Body Will Soon Be Cast Aside
9. Aciraṁ vat’ayaṁ kāyo, paṭhaviṁ adhisessati
Chuddho apetaviññāṇo, niratthaṁ ’va kaḷiṅgaraṁ.
9. Before long, alas! this body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log.
The Elder Pūtigatta Tissa
A monk named Tissa became afflicted with bone cancer and boils that
oozed pus. Due to the bad odour he was known as Pūtigatta Tissa Thera —
the elder with a stinking body. As the disease worsened, his fellow
monks stayed away from him and no one cared for him.
Knowing this, the Buddha came there, prepared scented water, had the
monks wash his robes, and himself bathed the elder’s body with warm
water. Then he taught him the nature of the body.
The elder attained Arahantship, and passed away, attaining
parinibbāna. The monks asked the Buddha what the elder had done in
previous lives to die in that way.
The Buddha explained that in a previous life he had made a living by selling birds:
He would break the wings and legs of any birds that were unsold at
the end of the day to prevent them escaping, and then sell them the next
day.
One day, when fragrant food had been prepared for him, he saw a monk
coming for alms, who was an Arahant. Wishing to atone for his evil
deeds, he offered the food to the monk, wishing to attain the fruit that
he had attained.
Due to injuring the birds, he died a painful death. Thanks to his
wish for Arahantship, he finally attained it and put an end to
suffering.
An Ill-Directed Mind Can Do Great Harm
10. Diso disaṁ yaṁ taṁ kayirā, verī vā pana verinaṁ
Micchāpanihitaṁ cittaṁ, pāpiyo naṁ tato kare.
10. Whatever (harm) a foe may do to a foe, or a hater to a hater,
An ill-directed mind can do one far greater (harm).
Nanda the Herdsman
A wealthy herdsman offered alms to the Buddha and the Saṅgha for seven days.
When the Buddha departed, he accompanied him for some distance, but
turned back when the Buddha told him to stop. As he returned he was
killed by a stray arrow.
The monks remarked that if the Buddha had not visited that place, the man would not have met with that fatal accident.
The Buddha replied that under no circumstances would he have escaped
death due to past evil kamma. The Buddha added that an ill-directed mind
could cause great harm.
A Well-directed Mind is of Great Benefit
11. Na taṁ mātā pitā kayirā, aññe vā pi ca ñātakā
Sammā panihitaṁ cittaṁ, seyyaso naṁ tato kare.
11. What neither mother, nor father, nor any other relative can do,
A well-directed mind does and thereby elevates one.
A Story of Sex Change
While going to bathe with a close friend, a millionaire with two sons
harboured a lustful thought on seeing the body of Mahākassapa, who was
putting on his robe to enter Soreyya for alms.
He thought, “May this elder be my wife, or may my wife’s body be like his.” As that thought arose, he changed into a woman.
She was so embarrassed that she ran away and made her way to the
distant city of Takkasila. There she married and had two sons. Thus she
was mother of two, and father of two.
Some time later, the millionaire’s close friend went to Takkasila on
business. Recognising him, the millionaire had him invited to his
mansion and after treating him to the usual hospitality, inquired about
his own parents. Then she revealed her former identity and confessed the
thought that had caused the sex change.
The friend advised the millionaire to ask the elder for forgiveness.
As Mahākassapa was living nearby, she invited him for alms and asked for
forgiveness. As soon as Mahākassapa forgave her, she changed back to a
man.
He took leave of the father of his sons in Takkasila, kissed his sons
goodbye, and became a monk. He was known as the Elder Soreyya.
Travelling with Mahākassapa, Soreyya Thera arrived back at Sāvatthī.
Hearing about his past, the people of the country asked him
repeatedly which two sons he had the most affection for. He replied
patiently that had more affection for those two sons of whom he was the
mother.
Soreyya went into solitude and soon attained Arahantship. Later, when
asked the same question again he replied that he no affection for
anyone.
The monks wondered whether this was true, and reported it to the
Buddha who confirmed that Soreyya was now free from affection. The
Buddha praised him and recited the verse saying that a well-directed
mind was of even greater benefit than a mother or a father.
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Householder (Buddhism)
Buddha Vacana
— The words of the Buddha —
http://dir.md/wiki/Householder_(Buddhism)?host= en.wikipedia.org
Householder (Buddhism)
In English translations of Buddhist texts, householder
denotes a variety of terms. Most broadly, it refers to any layperson,
and most narrowly, to a wealthy and prestigious familial patriarch.[1] In contemporary Buddhist communities, householder is often used synonymously with laity, or non-monastics.
The Buddhist notion of householder is often contrasted with that of wandering ascetics (Pali: Pāḷi: samaṇa; Sanskrit: śramaṇa) and monastics (bhikkhu and bhikkhuni),
who would not live (for extended periods) in a normal house and who
would pursue freedom from attachments to houses and families.
Upāsakas and upāsikās, also called śrāvakas and śrāvikās - are householders and other laypersons who take refuge in the Three Jewels (the Buddha, the teachings and the community) and practice the Five Precepts. In southeast Asian communities, lay disciples also give alms to monks on their daily rounds and observe weekly uposatha days. In Buddhist thought, the cultivation of ethical conduct and dāna
or “almsgiving” will themselves refine consciousness to such a level
that rebirth in one of the lower heavens is likely even if there is no
further “Noble” Buddhist practice (connected with the Supramundane goal
of Nibbana, “Unbinding”). This level of attainment is viewed as a proper
aim for laypersons.[2]
In some traditional Buddhist societies, such as in Myanmar and Thailand, people transition between householder and monk and back to householder with regularity and celebration as in the practice of shinbyu among the Bamar people.[3]
One of the evolving features of Buddhism in the West is the increasing
dissolution of the traditional distinction between monastics and laity.
For all the diversity of Buddhist practices in the West, general
trends in the recent transformations of Buddhist practice … can be
identified. These include an erosion of the distinction between
professional and lay Buddhists; a decentralization of doctrinal
authority; a diminished role for Buddhist monastics; an increasing
spirit of egalitarianism; greater leadership roles for women; greater
social activism; and, in many cases, an increasing emphasis on the
psychological, as opposed to the purely religious, nature of practice.[4]
In the Pāli Canon, householders received diverse advice from the Buddha and his disciples.
Core householder practices include undertaking the Five Precepts
and taking refuge in the Three Jewels. In addition, the canon nurtures
the essential bond between householders and monastics still apparent
today in southeast Asian communities.
In traditional Indian society, a householder (Sanskrit gṛhastin)
is typically a settled adult male with a family. In the Pali canon,
various Pali words have been translated into the English word
“householder”, including agārika, gahapati, gahattha and gihin.[5]
Vocations most often associated with householders in the Pali canon are those of guild foreman, banker and merchant (Pali, seṭṭhi) but other vocations are mentioned such as farmer and carpenter.[6]Gombrich (2002, pp. 56–7) states:
Who were these people in terms of class or profession? In the
Canon, most of them evidently own land, but they usually have labourers
to do the physical work. Sometimes they are also in business. In fact,
they illustrate how it is in the first instance wealth derived from
agriculture which provides business capital. The average gahapati
who gave material support to the Buddha and his Sangha thus seems to
have been something like a gentleman farmer, perhaps with a town house.
On the other hand, inscriptions in the western Deccan, where Buddhism
flourished in the early centuries CE, use the term gahapati to refer to urban merchants. We must distinguish between reference and meaning: the meaning of gahapati is simple and unvarying, but the reference shifts with the social context.
Other
people in the canon who are sometimes identified as “householders” in
contemporary translations are simply those individuals who dwelt in a
home or who had not renounced “home life” (Pali, agārasmā) for “homelessness” (Pali, anagāriya).
While there is no formal “householder discipline” in the vinaya or “code of ethics”, the Sigalovada Sutta (DN 31)[7] has been referred to as “the Vinaya of the householder” (gihi-vinaya).[8] This sutta includes:
Similarly, in the “Dhammika Sutta” (Sn 2.14),[9] the Buddha articulates the “layman’s rule of conduct” (Pali, gahatthavatta),[10] as follows:
The Mahanama sūtra has been called the “locus classicus on the definition of upāsaka.”[11] This sutra is preserved in five versions (two in Pali, three in Chinese) representing two different recensions, one in the Samyuktagama/Samyuttanikaya, the other in the Anguttaranikaya and in the Samyuktagama and further developed in the Abhidharmaskandha, one of the canonical books of the Sarvastivadin Abhidharma.[12] In this sutra the Buddha defines an upāsaka in terms of faith (śraddhā), morality (śīla), liberality (tyāga), and wisdom (prajñā), as follows:[13]
Some early schools, particularly the Sautrāntika, allowed for aparipūrṇa-upāsaka (partial lay vow holders), who took anywhere from one to four of the śīla observances.[14]
Other suttas in the canon likewise underline keeping the
precepts, maintaining virtuous friends, homage to one’s benefactors and
earning one’s wealth honestly.[15]
Elsewhere in the Sutta Pitaka the Buddha provides moral instruction to householders and their family members[16] on how to be good parents, spouses and children.[17]
Buddha’s advice to Buddhist laywomen is contained mostly in the Anguttara Nikaya 8:49; IV 269-71. His advice was as follows:
The Buddha also gave advice on householders’ financial matters.
In the Anguttara Nikaya (4.61; II 65-68) it is said that the Buddha
stated that there are four worthy ways in which to spend one’s wealth:
Some suttas suggest that Buddhist renunciates are best going it alone.[18] Many others celebrate and provide instruction for a vital reciprocity between householders and monastics. For instance, in the Khuddaka Nikaya,[19] the Buddha articulates that “brahmins and householders” (Pali, brāhmanagahapatikā) support monks by providing monks with robes, alms food, lodgings and medicine while monks teach brahmins and householders the Dhamma. In this sutta, the Buddha declares:
In the Pali canon, the pursuit of Nibbana (Skt: Nirvana)
within this lifetime usually starts with giving up the householder life.
This is due to the householder life’s intrinsic attachments to a home, a
spouse, children and the associated wealth necessary for maintaining
the household.[21]
Thus, instead of advising householders to relinquish these and all
attachments as a prerequisite for the complete liberation from samsara in this lifetime, the Buddha instructed householders on how to achieve “well-being and happiness” (hita-sukha) in this and future lives in a spiritually meaningful way.
In Buddhism, a householder’s spiritual path is often conceived of in terms of making merit (Pali: puñña). The primary bases for meritorious action in Buddhism are generosity (dāna), ethical conduct (sīla) and mental development (bhāvanā). Traditional Buddhist practices associated with such behaviors are summarized in the table below.
The Anguttara Nikaya (AN 6.119 and AN 6.120)[22] identifies 19 householders (gahapati)[23] who have “attained perfection” or, according to an alternate translation, “attained to certainty” (niṭṭhamgata) and “seen deathlessness, seen deathlessness with their own eyes” (amataddaso, amataṃ sacchikata).[24] These householders are endowed (samannāgato) with six things (chahi dhammehi):
While some interpret this passage to indicate that these householders have attained arhatship, others interpret it to mean they have attained at least “stream entry” (sotāpanna) but not final release.[26] The para-canonical Milinda Pañha adds:
In the Tevijjavacchagotta Sutta (MN 71 / M I.483) the Buddha is
asked by the ascetic Vacchagotta “is there any householder who, without
abandoning the fetter of householdship, on the dissolution of the body
has made an end to suffering?” The Buddha replied “there is no
householder who, without abandoning the fetter of householdship, on the
dissolution of the body has made an end to suffering.” [28]
Attaining the state of anāgāmi or “non-returner” is portrayed in the early texts as the ideal goal for laity.[29]
The following are examples of individuals who are explicitly identified as a “householder” in multiple suttas:
Other individuals who are not explicitly identified in the suttas
as “householder” but who, by the aforementioned broader criteria, might
be considered a householder include:
The Sigalovada Sutta has a parallel Chinese text.[34]
There are few differences between the Pali and Chinese versions.
Further discussion of householder duties is found in the fourteenth
chapter of the Sutra on Upasaka Precepts.[35]
Dogen recommended that householders meditate at least five minutes each day.[36]
In the Zen tradition, Vimalakīrti and Páng Yùn were prominent householders/laypersons who achieved enlightenment.
The Vajrayana tradition has produced many prominent householders including Marpa Lotsawa, Dromtön, the heart son of Atiśa, and Padmasambhava. to mention a few.
The ngagpa (Wylie: sngags pa. feminine ngagma, Wylie: sngags ma)
is an ordained Tantric practitioner, sometimes a householder with
certain vows (dependent upon lama and lineage) that make them the
householder equivalent of a monk or nun. The path of a ngakpa is a
rigorous discipline whereby one “enjoys the sense-fields’ as a part of
one’s practice. A practitioner utilizes the whole of the phenomenal
world as one’s path. Marrying, raising children, working jobs, leisure,
art, play etc. are all means to realize the enlightened state or rigpa,
non-dual awareness. As such, we can see the prominence of householders
in the Vajrayana tradition. One can, however, be a householder without
taking the vows of a ngagpa. Simply holding the five precepts,
bodhisattva vows and the tantric vows while practising diligently can
result in enlightenment.[citation needed]
Below common contemporary lay Buddhist practices are summarized.
Some of these practices — such as taking Refuge and meditating — are
common to all major schools. Other practices — such as taking the Eight
Precepts or the Bodhisattva Vows — are not pan-Buddhist.
For Theravada Buddhists, the following are practiced on a daily and weekly basis:
Daily practice: prostrations to the Triple Gem, taking refuge in the Triple Gem, taking the Five Precepts, chanting other verses, meditating, giving and sharing (Pali: dana).
Special day practices (Uposatha): practicing the Eight Precepts, studying Buddhist scriptures,
visiting and supporting Buddhist monks, visiting and supporting Buddhist monasteries.
Daily practices: Prostrations to the Triple Gem, taking
refuge in the Triple Gem, taking the Five Precepts, chanting sutras and
the names of buddhas/bodhisattvas, meditating, cultivating compassion
and bodhichitta, recitation of mantras.
Special day practices: Upholding the eight precepts,
listening to teachings, supporting Sangha, repentance, performing
offering ceremonies to sentient beings
Daily practices: Prostrations, refuge, cultivating compassion and bodhicitta, bodhisattva vows, tantric vows (if applicable), meditation in the form of Tantric sādhanās (if applicable), purification techniques, recitation of mantras
Special day practices: Eight precepts, listening to teachings, offering ceremonies.
Other practices: Studying texts, receiving initiations and personal practice instructions from the teacher.
Note 1: gahapati is given as “upper middle class”, see The winds of change, Himanshu P. Ray, Delhi 1994, p. 20
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Source URL: http://en.wikipedia.org/wiki/Householder_(Buddhism)
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Buddhist texts
Buddhist texts were initially passed on orally by monks, but were later written down and composed as manuscripts in various Indo-Aryan languages
which were then translated into other local languages as Buddhism
spread. They can be categorized in a number of ways. The Western terms
“scripture” and “canonical” are applied to Buddhism in inconsistent ways by Western scholars: for example, one authority[1] refers to “scriptures and other canonical texts”, while another[2]
says that scriptures can be categorized into canonical, commentarial
and pseudo-canonical. Buddhist traditions have generally divided these
texts with their own categories and divisions, such as that between Buddhavacana “word of the Buddha,” many of which are known as “Sutras,” and other texts, such as Shastras (treatises) or Abhidharma.
These
religious texts were written in many different languages and scripts
but memorizing, reciting and copying the texts were of high value. Even
after the development of printing, Buddhists preferred to keep to their
original practices with these texts.[3]
According to Donald Lopez, criteria for determining what should
be considered buddhavacana were developed at an early stage, and that
the early formulations do not suggest that Dharma is limited to what was spoken by the historical Buddha.[4] The Mahāsāṃghika and the Mūlasarvāstivāda considered both the Buddha’s discourses, and of his disciples, to be buddhavacana.[5] A number of different beings such as buddhas, disciples of the buddha, ṛṣis, and devas were considered capable to transmitting buddhavacana.[6] The content of such a discourse was then to be collated with the sūtras, compared with the Vinaya, and evaluated against the nature of the Dharma.[7][8] These texts may then be certified as true buddhavacana by a buddha, a saṃgha, a small group of elders, or one knowledgeable elder.[9][10]
In Theravada Buddhism, the standard collection of buddhavacana is the Pāli Canon.
Some scholars believe that some portions of the Pali Canon and Agamas could contain the actual substance of the historical teachings (and possibly even the words) of the Buddha.[note 1][note 2]
In East Asian Buddhism, what is considered buddhavacana is collected in the Chinese Buddhist canon. The most common edition of this is the Taishō Tripiṭaka.
According to Venerable Hsuan Hua from the tradition of Chinese Buddhism,
there are five types of beings who may speak the sutras of Buddhism: a
buddha, a disciple of a buddha, a deva, a ṛṣi, or an emanation of one of
these beings; however, they must first receive certification from a
buddha that its contents are true Dharma.[11] Then these sutras may be properly regarded as buddhavacana.[12]
Sometimes texts that are considered commentaries by some are regarded by others as Buddhavacana.[13]
Shingon Buddhism developed a system that assigned authorship of the early sutras to Gautama Buddha in his physical manifestation, of the Ekayana sutras to the Buddhas as Sambhoghakaya, and the Vajrayana texts to the Buddha as Dharmakaya.
In Tibetan Buddhism, what is considered buddhavacana is collected in the Kangyur.
The East Asian and Tibetan Buddhist canons always combined Buddhavacana
with other literature in their standard collected editions. However,
the general view of what is and is not buddhavacana is broadly similar
between East Asian Buddhism and Tibetan Buddhism. The Tibetan Kangyur,
which belongs to the various schools of Tibetan Vajrayana Buddhism, in addition to containing sutras and vinaya, also contains tantras.
The earliest Buddhist texts were passed down orally in Middle Indo-Aryan languages called Prakrits, including Gāndhārī language, the early Magadhan language and Pali through the use of repetition, communal recitation and mnemonic devices.[14] Doctrinal elaborations were preserved in Abhidharma
works and later Karikas (verse expositions). As Buddhism spread
geographically, these texts were translated into the local language,
such as Chinese and Tibetan.
The Pali canon was preserved in Sri Lanka where it was first written down in the first century BCE and the Theravadan Pali textual tradition developed there.[15] The Sri Lankan Pali tradition developed extensive commentaries (Atthakatha) as well as sub-commentaries for the Pali Canon as well as treatises on Abhidhamma. Sutra commentaries and Abhidharma works also exist in Tibetan, Chinese, Korean and other East Asian languages. Important examples of non-canonical Pali texts are the Visuddhimagga, by Buddhaghosa, which is a compendium of Theravada teachings and the Mahavamsa, a historical Sri Lankan chronicle.
The earliest known Buddhist manuscripts, recovered from the ancient civilization of Gandhara in north central Pakistan (near Taxila just south west of the capital Islamabad) are dated to the 1st century and constitute the Buddhist textual tradition of Gandharan Buddhism which was an important link between Indian and East Asian Buddhism.[16]
After the rise of the Kushans in India, Sanskrit was also widely used to record Buddhist texts. Sanskrit Buddhist literature later became the dominant tradition in India until the decline of Buddhism in India.[17] Around the beginning of the Christian era, a new genre of sutra literature began to be written with a focus on the Bodhisattva idea, commonly known as Mahayana (great vehicle) sutras.[18] Many of the Mahayana sutras were written in Sanskrit and then translated into the Tibetan and Chinese Buddhist canons (the Kangyur and the Taishō Tripiṭaka
respectively) which then developed their own textual histories. The
Mahayana sutras are traditionally considered by Mahayanists to be the
word of the Buddha, but transmitted either in secret, via lineages of
supernatural beings (such as the nagas), or revealed directly from other Buddhas or bodhisattvas. Some 600 Mahayana Sutras have survived in Sanskrit, or in Chinese and/or Tibetan translation.
In the Mahayana tradition there are important works termed Shastras,
or treatises which attempt to outline the sutra teachings and defend or
expand on them. The works of important Buddhist philosophers like Nagarjuna, Vasubandhu and Dharmakirti are generally termed Shastras, and were written in Sanskrit. The treatise Awakening of Faith in the Mahayana (attributed by the faithful to Aśvaghoşa) strongly influenced east Asian Mahayana doctrine and inspired numerous commentaries authored by early Korean[19] and Chinese Buddhist teachers.
The late Seventh century saw the rise of another new class of Buddhist texts, the Tantras, which outlined new ritual practices and yogic techniques such as the use of Mandalas, Mudras and Fire sacrifices.[20] Buddhist Tantras are key texts in Vajrayana Buddhism, which is the dominant form of Buddhism in Tibet.
The division of texts into the traditional three yanas
may obscure the process of development that went on, and there is some
overlap in the traditional classifications. For instance, there are
so-called proto-Mahayana texts, such as the Ajitasena Sutra,
which are missing key features that are associated with Mahayana texts.
Some Pali texts also contain ideas that later became synonymous with
the Mahayana. The Garbhāvakrānti Sūtra is included in both the Vinaya Pitaka of the Mulasarvastivada, one of the early schools, and the Ratnakuta, a standard collection of Mahayana sutras.[21] Some Mahayana texts are also thought to display a distinctly tantric character, particularly some of the shorter Perfection of Wisdom sutras. An early tantra, the Mahavairocana Abhisambodhi Tantra, is also known as the Mahavairocana Sutra. At least some editions of the Kangyur include the Heart Sutra in the tantra division.[22] Such overlap is not confined to “neighbouring” yanas: at least nine “Sravakayana” (”Hinayana“) texts can be found in the tantra divisions of some editions of the Kangyur.[23] One of them, the Atanatiya Sutra,
is also included in the Mikkyo (esoteric) division of the standard
modern collected edition of Sino-Japanese Buddhist literature.[24] (A variant of it is also found in the Digha Nikaya of the Pali Canon.)
Some Buddhist texts evolved to become a virtual canon in themselves, and are referred to as vaipulya or extensive sutras. The Flower Garland Sutra is an example of a single sutra made up of other sutras, many of which, particularly the Gandavyuha Sutra still circulate as separate texts. [25]
Tibetan Buddhism has a unique and special class of texts called terma
(Tibetan: gTer-ma). These are texts (or ritual objects, etc.) believed
either composed or hidden by tantric masters and/or elementally secreted
or encoded in the elements and retrieved, accessed or rediscovered by
other tantric masters when appropriate. Termas are discovered by tertöns
(Tibetan: gTer-stons), whose special function is to reveal these texts.
Some termas are hidden in caves or similar places, but a few are said
to be ‘mind termas,’ which are ‘discovered’ in the mind of the tertön.
The Nyingma school (and Bön tradition) has a large terma literature. Many of the terma texts are said to have been written by Padmasambhava, who is particularly important to the Nyingmas. Probably the best known terma text is the so-called Tibetan book of the dead, the Bardo Thodol.
Although many versions of the texts of the early Buddhist schools exist, the only complete collection of texts to survive in a Middle Indo-Aryan language is the Tipiṭaka (triple basket) of the Theravadin school.[26] The other (parts of) extant versions of the Tripitakas of early schools include the Āgamas, which includes texts by the Sarvastivada and the Dharmaguptaka. The Chinese Buddhist canon
contains a complete collection of early sutras in Chinese translation,
their content is very similar to the Pali, differing in detail but not
in the core doctrinal content.
Parts of what is likely to be the canon of the Dharmaguptaka can be found amongst the Gandharan Buddhist Texts. Several early versions of the Vinaya Pitaka (from various schools) are also kept in the Chinese (Mahayana) Canon.
The vinaya
literature is primarily concerned with aspects of the monastic
discipline. However, vinaya as a term is also contrasted with Dharma,
where the pair (Dhamma-Vinaya) mean something like ‘doctrine and
discipline’. The vinaya literature in fact contains a considerable range
of texts. There are, of course, those that discuss the monastic rules,
how they came about, how they developed, and how they were applied. But
the vinaya also contains some doctrinal expositions, ritual and
liturgical texts, biographical stories, and some elements of the “Jatakas“, or birth stories.
Paradoxically, the text most closely associated with the vinaya, and the most frequently used portion of it, the Pratimoksha, is in itself not a canonical text in Theravada, even though almost all of it can be found in the canon.
In addition, portions survive of a number of vinayas in various languages.
The Mahāvastu
compiled by the Lokottaravadin sub-school of the Mahāsānghika was
perhaps originally the preamble to their vinaya that became detached;
hence, rather than dealing with the rules themselves, it takes the form
of an extended biography of the Buddha, which it describes in terms of
his progression through ten bhumis, or stages. This doctrine was later
taken up by the Mahayana in a modified form as Vasubandhu’s Ten Stages Sutra.
The Sutras (Sanskrit; Pali Sutta)
are mostly discourses attributed to the Buddha or one of his close
disciples. They are all, even those not actually spoken by him,
considered to be Buddhavacana,
the word of the Buddha, just as in the case of all canonical
literature. The Buddha’s discourses were perhaps originally organised
according to the style in which they were delivered. There were
originally nine, but later twelve, of these. The Sanskrit forms are:
The first nine are listed in all surviving agamas, with the other
three added in some later sources. In Theravada, at least, they are
regarded as a classification of the whole of the scriptures, not just
suttas. The scheme is also found in Mahayana texts. However, some time
later a new organizational scheme was imposed on the canon, which is now
the most familiar. The scheme organises the suttas into:
These range in length up to 95 pages. The Pali Digha Nikaya contains 34 texts, including the Mahāparinibbāna Sutta and the Brahmajāla Sutta. The Dīrghāgama of the Dharmagupta also survives, in Chinese translation, and contains 30 sutras.
These are the rest of the sutras of any length, and the Pali Majjhima Nikaya has 152 suttas. The Madhyamāgama of the Sarvāstivada containing 222 sutras survives in Chinese translation.
This grouping consists of many short texts connected by theme, setting, or interlocutor. The Pali Samyutta Nikaya
contains more than 2,800 sutras. The Samyuktāgama of the Sarvāstivada
containing only 1,300 sutras survives in Chinese translation.
Sutras with the same number of doctrinal items, comprise over 2,300 suttas in the Pali Anguttara Nikaya. The Chinese canon contains an Ekottarāgama that some scholars think belongs to the Mahāsanghika school.
Not all schools had this category, but the Pali Khuddaka Nikaya has several well-known and loved texts, including:
Many of these texts are available in translation as well as in
the original language. The Dhammapada, for instance, has a Pali version,
three Chinese versions, a Tibetan version, and a Khotanese version.
Abhidharma (in Pali, Abhidhamma)
means ‘further Dharma’ and is concerned with the analysis of phenomena.
It grew initially out of various lists of teachings such as the 37
Bodhipaksika-dharmas or the 37 Factors leading to Awakening. The
Abhidharma literature is chiefly concerned with the analysis of
phenomena and the relationships between them.
The Theravāda Abhidhamma survives in the Pali Canon. Outside of
the Theravada monasteries the Pali Abhidharma texts are not well known.
A Sarvastivada Abhidharma, composed in Sanskrit, survives in
Chinese and Tibetan traditions. Though the Theravādin Abhidhamma is well
preserved and best known, it should be noted that a number of the early
Eighteen Schools each had their own distinct Abhidharma collection with not very much common textual material, though sharing methodology.
Not all schools accepted the Abhidharma as canonical. The
Sautrāntika, for instance, held that the canon stopped with the vinaya
and sutras. The rejection by some schools that dharmas (i.e. phenomena)
are ultimately real, which the Theravada Abhidhamma, for instance,
insists, is thought to be an important factor in the origin of the Mahayana.
One early text not usually regarded as Buddhavacana is probably the Milinda pañha (literally The Questions of Milinda). This text is in the form of a dialogue between Nagasena, and the Indo-Greek King Menander
(Pali: Milinda). It is a compendium of doctrine, and covers a range of
subjects. It is included in some editions of the Pali Canon.
Other early texts which are usually not considered ‘canonical’ are the Nettipakarana and the Petakopadesa - “The Book of Guidance” and “Instruction on the Pitaka”.
The Dhyāna sutras (Chan-jing) are a group of early Buddhist meditation texts which contain meditation teachings from the Sarvastivada school along with some early proto-Mahayana meditations. They were mostly the work of Buddhist Yoga teachers from Kashmir and were influential in Chinese Buddhism.
The Buddhist poet Aśvaghoṣa composed an epic poem on the life of the Buddha called the Buddhacarita in the early second century CE.
The Pali texts have an extensive commentarial literature much of which is still untranslated. These are attributed to scholars working in Sri Lanka such as Buddhaghosa
(5th century CE) and Dhammapala. There are also sub-commentaries
(tikka) or commentaries on the commentaries. Buddhaghosa was also the
author of the Visuddhimagga, or Path of Purification, which is a manual of doctrine and practice according to the Mahavihara tradition of Sri Lanka and according to Nanamoli Bhikkhu is regarded as “the principal non-canonical authority of the Theravada.”[27] A similar albeit shorter work is the Vimuttimagga. Another highly influential Pali Theravada work is the Abhidhammattha-sangaha (11th or 12th century), a short introductory summary to the Abhidhamma.
Buddhaghosa is known to have worked from Buddhist commentaries in the Sri Lankan Sinhala language, which are now lost. Sri Lankan literature in the vernacular contains many Buddhist works, including as classical Sinhala poems such as the Muvadevāvata (The Story of the Bodhisattva’s Birth as King Mukhadeva, 12th century) and the Sasadāvata (The Story of the Bodhisattva’s Birth as a Hare, 12th century) as well as prose works like the Dhampiyātuvā gätapadaya (Commentary on the Blessed Doctrine), a commentary on words and phrases in the Pāli Dhammapada.
The Pali textual tradition spread into Burma and Thailand where Pali scholarship continued to flourish with such works as the Aggavamsa of Saddaniti and the Jinakalamali of Ratanapañña.[28] Pali literature continued to be composed into the modern era, especially in Burma, and writers such as Mahasi Sayadaw translated some of their texts into Pali.
There are numerous Tantric Theravada texts, mostly from Southeast Asia.[29] This tradition flourished in Cambodia and Thailand before the 19th century reformist movement of Rama IV. One of these texts has been published in English by the Pali Text Society as “Manual of a Mystic”.[30]
Burmese Buddhist literature developed unique poetic forms form
the 1450s onwards, a major type of poetry is the pyui’ long and
embellished translations of Pali Buddhist works, mainly jatakas. A famous example of pyui’ poetry is the Kui khan pyui’ (the pyui’ in nine sections, 1523). Burmese commentaries or nissayas and were used to teach Pali.[31]
The nineteenth century saw a flowering of Burmese Buddhist literature
in various genres including religious biography, Abhidharma, legal
literature and meditation literature.
An influential text of Thai literature is the “Three Worlds
According to King Ruang” (1345) by Phya Lithai, which is an extensive
Cosmological and visionary survey of the Thai Buddhist universe.
See Mahayana Sutras for historical background and a list of some sutras categorised by source.
These deal with prajñā (wisdom or insight).
Wisdom in this context means the ability to see reality as it truly is.
They do not contain an elaborate philosophical argument, but simply try
to point to the true nature of reality, especially through the use of
paradox. The basic premise is a radical non-dualism, in which every and
any dichotomist way of seeing things is denied: so phenomena are neither
existent, nor non-existent, but are marked by sunyata, emptiness, an
absence of any essential unchanging nature. The Perfection of Wisdom in One Letter illustrates this approach by choosing to represent the perfection of prajñā with the Sanskrit/Pali short a vowel (”अ”, pronounced [ə])—which, as a prefix, negates a word’s meaning (e.g., changing svabhava to asvabhava, “with essence” to “without essence”; cf. mu),
which is the first letter of Indic alphabets; and that, as a sound on
its own, is the most neutral/basic of speech sounds (cf Aum and bija).
Many sutras are known by the number of lines, or slokas, that they contained.
Edward Conze,
who translated nearly all of the Perfection of Wisdom sutras into
English, identified four periods of development in this literature:
The Perfection of Wisdom texts have influenced every Mahayana school of Buddhism.
Also called the Lotus Sutra, White Lotus Sutra, or Sutra on the White Lotus of the Sublime Dharma; (Sanskrit: सद्धर्मपुण्डरीकसूत्र Saddharmapundarīka-sūtra; 妙法蓮華經 Cn: Miàofǎ Liánhuā Jīng; Jp: Myōhō Renge Kyō.
Probably composed in its earliest form in the period 100 bce–100 ce, the sutra proposes that the three yanas
(Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) are not in fact
three different paths leading to three goals, but one path, with one
goal. The earlier teachings are said to be of ’skillful means’ in order
to help beings of limited capacities. Notable for the (re)appearance of
the Buddha Prabhutaratna,
who had died several aeons earlier, because it suggests that a Buddha
is not inaccessible after his parinirvana, and also that his life-span
is said to be inconceivably long because of the accumulation of merit in
past lives. This idea, though not necessarily from this source, forms
the basis of the later Trikaya doctrine. Later associated particularly with the Tien Tai in China, Tendai school in Japan, and the Nichiren schools in Japan.
There are three major sutras that fall into this category: the Infinite Life Sutra, also known as the Larger Pure Land Sutra; the Amitabha Sutra, also known as the Smaller Pure Land Sutra; and the Contemplation Sutra (also known as the Visualization Sutra). These texts describe the origins and nature of the Western Pure Land in which the Buddha Amitabha resides. They list the forty-eight vows made by Amitabha as a bodhisattva
by which he undertook to build a Pure Land where beings are able to
practise the Dharma without difficulty or distraction. The sutras state
that beings can be reborn there by pure conduct and by practices such as
thinking continuously of Amitabha, praising him, recounting his
virtues, and chanting his name. These Pure Land sutras and the practices
they recommend became the foundations of Pure Land Buddhism, which focus on the salvific power of faith in the vows of Amitabha.
Composed in its earliest form some time before 150 CE, the Bodhisattva Vimalakirti
appears in the guise of a layman in order to teach the Dharma. Seen by
some as a strong assertion of the value of lay practice. Doctrinally
similar to the Perfection of Wisdom texts, a major theme is the Buddhafield (Buddha-kshetra), which was influential on Pure Land schools. Very popular in China, Korea and Japan where it was seen as being compatible with Confucian values.
Amongst the very earliest Mahayana texts, the Samadhi Sutras are a
collection of sutras focused on the attainment of profound states of
consciousness reached in meditation, perhaps suggesting that meditation
played an important role in early Mahayana. Includes the Pratyutpanna Sutra and the Shurangama Samadhi Sutra.
The Triskandha Sutra, and the Suvarnaprabhasa Sutra (or Golden Light Sutra), which focus on the practice of confession of faults. The Golden Light Sutra became especially influential in Japan, where one of its chapters on the ‘Universal Sovereign’ (Sanskrit: Chakravartin) was used by the Japanese emperors to legitimise their rule, and it provided a model for a well-run state.
A large composite text consisting of several parts, most notably the Dasabhumika Sutra and the Gandavyuha Sutra.
It exists in three successive versions, two in Chinese and one in
Tibetan. New sutras were added to the collection in both the intervals
between these. The Gandavyuha Sutra is thought to be the source of a sect that was dedicated specifically to Vairocana, and that later gave rise to the Mahavairocana-abhisambodhi tantra. The Mahavairocana-abhisambodhi became one of the two central texts in Shingon Buddhism and was included in the Tibetan canon as a tantra of the carya class. The Avatamsaka Sutra became the central text for the Hua-yen (Jp. Kegon) school of Buddhism, the most important doctrine of which is the interpenetration of all phenomena.
These sutras primarily teach the doctrine of vijnapti-matra or ‘representation-only’, associated with the Yogacara school. The Sandhinirmocana Sutra (c 2nd Century CE) is the earliest surviving sutra in this class (and according to some Gelugpa
authorities the only one). This sutra divides the teachings of the
Buddha into three classes, which it calls the “Three Turnings of the
Wheel of the Dharma.” To the first turning, it ascribes the Agamas of the Shravakas, to the second turning the lower Mahayana sutras including the Prajna-paramita Sutras,
and finally sutras like itself are deemed to comprise the third
turning. Moreover, the first two turnings are considered, in this system
of classification, to be provisional while the third group is said to
present the final truth without a need for further explication (nitartha).
Especially the Tathagatagarbha Sutra, the Shrīmālādevi-simhanāda Sūtra (