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.
Categories:

Archives:
Meta:
September 2018
M T W T F S S
« Aug   Oct »
 12
3456789
10111213141516
17181920212223
24252627282930
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.
Filed under: General
Posted by: site admin @ 6:13 am

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.

පවතින පාඨමාලා මගහරින්න
පවතින පාඨමාලා
සැප්තැම්බර් 2018 භාවනා පාඨමාලාව
ථෙරවාද සම්ප්රදායේ සිට භාවනානු ෆෙලෝස්වුචුයිප්ගේ සති 10 ක භාවනා පුහුණුව මෙම පාඨමාලාව සැප්තැම්බර් 29 වන සෙනසුරාදා සිට සිකුරාදා දක්වා 2018 දෙසැම්බර් මස 7 වන දින සිට ක්රියාත්මක වේ.

ගුරුතුමා: ඇන්ඩෲ කර්නේරෝමියෝඔයෝ

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။

ရရှိနိုင်သင်တန်းများ Skip
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

https://youtu.be/JEg5t0WCILQ

https://youtu.be/tLojn3Jp7ow

https://youtu.be/v0EZDR5ZBzc

https://youtu.be/bNNRshWbNiw

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-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)

comments (0)
09/29/18
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.
Filed under: General
Posted by: site admin @ 3:28 pm

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

comments (0)
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.
Filed under: General
Posted by: site admin @ 3:28 pm

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

comments (0)
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.
Filed under: General
Posted by: site admin @ 9:27 pm

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

comments (0)
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
Filed under: General
Posted by: site admin @ 7:37 am

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, 8) , 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

https://encrypted-tbn3.gstatic.com/images?q=tbn:ANd9GcSMSqw85__3DAThIzFeb1RwfSlPso1Q52L2A8umcyvbwRpks6ENjxCJuiVA

https://goo.gl/images/4RZP3C
https://encrypted-tbn3.gstatic.com/images?q=tbn:ANd9GcSMSqw85__3DAThIzFeb1RwfSlPso1Q52L2A8umcyvbwRpks6ENjxCJuiVA

https://www.google.co.in/imgres?imgurl=http%3A%2F%2Fwww.pirith.org%2Fdocuments%2Fdhamma_chakkaya.gif&imgrefurl=http%3A%2F%2Fbuddhistartinfo.blogspot.com%2F2010%2F02%2Fblog-post_24.html&docid=dTyk14lkb_42cM&tbnid=YpmtufdMrM-VoM%3A&vet=10ahUKEwimzeH8vNvdAhVBPHAKHY-RBsQQMwg_KAMwAw..i&w=714&h=960&client=safari&bih=454&biw=320&q=Sigalovada%20sutta%20in%20Buddha%20words&ved=0ahUKEwimzeH8vNvdAhVBPHAKHY-RBsQQMwg_KAMwAw&iact=mrc&uact=8

https://www.google.co.in/imgres?imgurl=http%3A%2F%2Fwww.pirith.org%2Fdocuments%2Fdhamma_chakkaya.gif&imgrefurl=http%3A%2F%2Fbuddhistartinfo.blogspot.com%2F2010%2F02%2Fblog-post_24.html&docid=dTyk14lkb_42cM&tbnid=YpmtufdMrM-VoM%3A&vet=10ahUKEwimzeH8vNvdAhVBPHAKHY-RBsQQMwg_KAMwAw..i&w=714&h=960&client=safari&bih=454&biw=320&q=Sigalovada%20sutta%20in%20Buddha%20words&ved=0ahUKEwimzeH8vNvdAhVBPHAKHY-RBsQQMwg_KAMwAw&iact=mrc&uact=8

https://www.google.co.in/url?sa=i&source=images&cd=&ved=2ahUKEwjDxcTWvdvdAhUG148KHQNLCx4Qjhx6BAgBEAM&url=https%3A%2F%2Fwww.google.co.in%2Famp%2Fs%2Fwww.pinterest.com%2Famp%2Fpin%2F339529259383773610%2F%3Fsource%3Dimages&psig=AOvVaw1dGUEdVEUPNHyt9hFbCKjO&ust=1538147736803444

Buddha
Ki
Mom
i
Vacana - The Words of The Buddha in
Classical Englishmnim

In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are k
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
https://www.buddha-vacana.org/gloss.html

https://dhammawheel.com/viewtopic.php?t=9001

Dhamma Wheel

Dhamma Wheel
FAQ Chat CenterLogin Register
Theravada Buddhism CommunityBuddhism Discussion ForumTheravāda Buddhist DoctrineStudy GroupSearch
DN 31: Sigalovada Sutta — The Buddha’s Advice to Sigalaka
Moderator: mikenz66
Forum rules
Locked
SearchAdvanced search
8 posts • Page 1 of 1
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 —
Top
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]
Top
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
Top
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.
Top
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

e: ben.dhammawheel@gmail.com..
Top
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
Top
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.
Top
Locked

8 posts • Page 1 of 1
Jump to
WHO IS ONLINE
Users browsing this forum: tgs and 9 guests
Theravada Buddhism CommunityBuddhism Discussion Forum
Dhamma Wheel is associated with Dha

https://www.accesstoinsight.org/tipitaka/dn/dn.31.0.ksw0.html

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 —
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.
En Français:

Search on this website

Easy access:

Dīgha Nikāya

Majjhima Nikāya

Saṃyutta Nikāya

Aṅguttara Nikāya
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11

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 —

Recent updates log:

30/03/2561

Glossary definition: bhavarāga
25/03/2561

Glossary definition: bhāvanā
22/03/2561

Using Sutta Central
Offline version update

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

comments (0)

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
Filed under: General
Posted by: site admin @ 3:53 pm

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

comments (0)
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
Filed under: General
Posted by: site admin @ 3:29 pm

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 -

Hi Tech Radio Free Animation Clipart

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
Twitter.
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.

Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation 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 !

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

an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of

Free Online
Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM)

As
Dana 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

Email: info@mahabodhi.info

www.mahabodhi.info

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

comments (0)

comments (0)
09/24/18
2755 Tue 25 Sep 2018 LESSON (96) Tue 25 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
Filed under: General
Posted by: site admin @ 2:23 pm

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 …
Book by Bhikkhu Bodhi
Image result for The connected discourses of the Buddha
Preview book
4.6/5 · Goodreads
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
PEOPLE ALSO SEARCH FOR
Majjhima Nikaya
Majjhima Nikaya
In the Buddha’s Words: An Anthology of Discourses from the Pali Canon
In the Buddha’s Words: An An…
Great disciples of the Buddha (Nyanaponika Thera)
Great disciples of the Buddha
Nyanaponika Thera
Samyutta Nikaya
Samyutta Nikaya
The Noble Eightfold Path (Bhikkhu Bodhi)
The Noble Eightfold Path
Bhikkhu Bodhi
The Buddha’s Teachings on Social and Communal Harmony: An Anthology of Discourses from the Pali Canon
The Buddha’s Teachings on…
The vision of Dhamma (Nyanaponika Thera)
The vision of Dhamma
Nyanaponika Thera
The heart of Buddhist meditation (Nyanaponika Thera)
The heart of Buddhist med…
Nyanaponika Thera
View all
More about The Connected Discourses of the Buddha: A New Translation of the Saṃyutta Nikāya ; Translated from the Pāli by Bhikkhu Bodhi
The Connected Discourses of the Buddha | Wisdom Publications
https://www.wisdompubs.org › book › c…
21-Jan-2013 · This volume offers a complete translation of the Saṃyutta Nikāya, The Connected Discourses of the …
Connected Discourses of the Buddha [Samyutta … - lirs.ru
PDFlirs.ru › lib › sutra › Connected_Discours…
The present work offers a complete translation of the Samyutta. Nikdya, ” The Connected Discourses of the Buddha,” …
Connected Discourses of the Buddha [Samyutta … - lirs.ru
PDFlirs.ru › lib › sutra › Connected_Discours…
Connected. Discourses of the. Buddha. A New TransIation of the. Samyutta Nikiiya. +;*. Translated from the Pdi bu.
Amazon.com: The Connected Discourses of the Buddha: A …
https://www.amazon.com › Connected-Di…
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
https://www.amazon.in › Connected-Disc…
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
https://www.amazon.in › Connected-Disc…
The Connected Discourses of the Buddha is a complete translation of the Samyutta Nikaya- the third great collection …
The Connected Discourses of the Buddha - promienie
PDFpromienie.net › images › dharma › books
Chapter VII - 18 Rāhulasaṃyutta Connected Discourses ….. Buddha’s discourses in the Sutta Piṭaka of the Pāli.
The Connected Discourses of the Buddha: A New Translation of the …
https://www.goodreads.com › book › show
The Connected Discourses of the Buddha has 258 ratings and 6 reviews. Craig said: I think Bhikkhu Bodhi read and …
Rating
4.6 (258)
The Connected Discourses of the Buddha | Book by Bodhi | Official …
www.simonandschuster.com › books › T…
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.
Connected Discourses of the Buddha - Pariyatti
https://store.pariyatti.org › Connected-Dis…
Connected Discourses of the Buddha- Click Google Preview button to look inside the book …
Price
US$ 75.00
Availability
In stock
PEOPLE ALSO SEARCH FOR
Bhikkhu Bodhi books
The Noble Eightfold Path
The Noble Eightfold Path
A Short Walk on an Ancient Path - A Buddhist Exploration of Meditation, Karma and Rebirth
A Short Walk on an Ancient Path - A Buddhist Exploration of Meditation, Karma and Rebirth
Collected Wheel Publications Volume XIX: Numbers 281- 295
Collected Wheel Publications Volume XIX: Numbers 281- 295
Collected Bodhi Leaves Volume V: Numbers 122 to 157
Collected Bodhi Leaves Volume V: Numbers 122 to 157
Collected Wheel Publications Volume XXV: Numbers 377–393
Collected Wheel Publications Volume XXV: Numbers 377–393
Collected Wheel Publications Volume XXVIII: Numbers 431 to 447
Collected Wheel Publications Volume XXVIII: Numbers 431 to 447
Investigating the Dhamma: A Collection of Papers
Investigating the Dhamma: A Collection of Papers
Collected Wheel Publications Vol. XI: Numbers 152–166
Collected Wheel Publications Vol. XI: Numbers 152–166
More results
The vision of Dhamma
Abhidhamma studies
Heartwood of the Bodhi Tree: The Buddha’s Teaching on Voidness
+5
Theravada books
The vision of Dhamma, Abhidhamma studies, Heartwood of the Bodhi Tree: The Buddha’s Teaching on Voidness…
More results

RELATED SEARCHES
the long discourses of the buddha pdf
in the buddha’s words: an anthology of discourses from the pali canon
samyutta nikaya english
in the buddha’s words pdf
samyutta nikaya pali text
majjhima nikaya
anguttara nikaya
digha nikaya
India

https://www.google.co.in/search?q=The+neumerical+discourses+of+the+Buddha&ie=UTF-8&oe=UTF-8&hl=en-in&client=safari
Image result for The numerical discourses of the Buddha
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.
Buy The Numerical Discourses of the Buddha: A Complete …
https://www.amazon.in › Numerical-Disc…
Feedback
About this result
Numerical Discourses of the Buddha - lirs.ru
PDFlirs.ru › lib › sutra › The_Numerical_Dis…
The numerical discourses of the Buddha : a translation of the Anguttara. Nikaya / translated from the Pali by Bhikkhu …
The Numerical Discourses of the Buddha: A Translation of the …
PDFhttps://www.wisdompubs.org › preview
by B Bodhi · Related articles
ume was published as Numerical Discourses of the Buddha: An. Anthology of Suttas from the Aṅguttara …
Buy The Numerical Discourses of the Buddha: A Complete …
https://www.amazon.in › Numerical-Disc…
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.
Amazon.com: The Numerical Discourses of the Buddha: A …
https://www.amazon.com › Numerical-Di…
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
Image result for The numerical discourses of the Buddha
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
PEOPLE ALSO SEARCH FOR
Samyutta Nikaya

https://youtu.be/XUe4XrQgxMs

https://youtu.be/NdlanlqKs9M

https://www.accesstoinsight.org/tipitaka/kn/index.html
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 .

https://youtu.be/0Pq8vOVbvzs

https://youtu.be/GgcHn0QhCB0

https://youtu.be/GgcHn0QhCB0

https://youtu.be/pXmFlVIEt5M

https://youtu.be/bIwQLscOXlM

https://youtu.be/kHa8r2esEU4

https://youtu.be/Ls3B_ltcjXI

https://youtu.be/DzMW9RN9bS0

https://youtu.be/RpeW-0FEQIE

https://youtu.be/Eo8PWBT9X4w

https://youtu.be/tOyjagZN0Qc

https://youtu.be/m2HiTlihFrk

https://youtu.be/imVQvjdAIFA

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

comments (0)
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
Filed under: General
Posted by: site admin @ 5:05 pm

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 !

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

comments (0)
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.
Filed under: General
Posted by: site admin @ 6:15 pm

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
Home
Dharma
Culture
Ecology
About
Archives

« Ulaanbaatar (Expoza) Home Page Chengde, China (Expoza) »
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

comments (0)
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
Filed under: General
Posted by: site admin @ 6:54 pm

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.

Hi Tech Radio Free Animation Clipart

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.09) Classical Albanian-Shqiptare klasike
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
is
an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL
SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and
Twitter.
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.

Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation 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 !

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

an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of

Free Online
Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM)

As
Dana 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

comments (0)
09/20/18
2751 Fri 21 Sep 2018 LESSON (92) Fri 21 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
Filed under: General
Posted by: site admin @ 4:49 pm

2751 Fri 21 Sep 2018 LESSON (92) Fri 21 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
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.
Top
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.

TheDhamma.com
Dhamma Wiki
Dharma Wheel forum
Dharma Paths forum
Dharma Wheel Engaged forum
Top
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

“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)
Top
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
Top
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.
Top
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?)

Top
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?
Blog • Pāli Fonts • In This Very Life • Buddhist Chronicles • Software (Upasampadā: 24th June, 1979)
Top
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…”
Top
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)

Access to Insight - Theravada texts
Ancient Buddhist Texts - Translations and history of Pali texts
Dhammatalks.org - Sutta translations
Top
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
Top
Gena1480
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 10:53 pm

Do you mean MaggaPali?
Top
Post Reply

13 posts • Page 1 of 1
Jump to
WHO IS ONLINE
Users browsing this forum: Baidu [Spider], Bing [Bot], cappuccino, Google [Bot], StormBorn and 90 guests
Theravada Buddhism CommunityBuddhism Discussion Forum
Dhamma Wheel is associated with Dharma Wheel, Dharma Paths, Dharma Wheel Engaged, Dhamma Wiki, and The Dham Hela Basa (Hela Language),
05) Classical Pali,

06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klashttps://youtu.be/6_cLKpfFjE8
buddhavacana - the words of the buddha in classical Magadhi Prakrit,sieke Afrikaans

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

https://youtu.be/bGpe4B3PHm8
buddhavacana - the words of the buddha in classical Classical Magahi Magadh

https://youtu.be/6_cLKpfFjE8
buddhavacana - the words of the buddha in classical Magadhi Prakrit,

https://dhammawheel.com/viewtopic.php?t=10635
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.
Top
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.

TheDhamma.com
Dhamma Wiki
Dharma Wheel forum
Dharma Paths forum
Dharma Wheel Engaged forum
Top
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

“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)
Top
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
Top
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.
Top
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?)

Top
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?
Blog • Pāli Fonts • In This Very Life • Buddhist Chronicles • Software (Upasampadā: 24th June, 1979)
Top
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…”
Top
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)

Access to Insight - Theravada texts
Ancient Buddhist Texts - Translations and history of Pali texts
Dhammatalks.org - Sutta translations
Top
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
Top
Gena1480
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 10:53 pm

Do you mean MaggaPali?
Top
Post Reply

13 posts • Page 1 of 1
Jump to
WHO IS ONLINE
Users browsing this forum: Baidu [Spider], Bing [Bot], cappuccino, Google [Bot], StormBorn and 90 guests
Theravada Buddhism CommunityBuddhism Discussion Forum
Dhamma Wheel is associated with Dharma Wheel, Dharma Paths, Dharma Wheel Engaged, Dhamma Wiki, and The Dham

https://youtu.be/yR9hP5InRmI
buddhavacana

- the words of the buddha in classical Classical Classical Hela Basa

https://youtu.be/2UfCGrvfmOY
buddhavacana - the words of the buddha in classical Classical Classical Deva Nagari

08) Classical Afrikaans– Klassieke Afrikaans

08) Klassieke Afrikaans-Klassieke Afrikaans
In die toekoms sal daar bhikkhus wees wat nie sal luister na die uitspraak van sulke diskoerse wat woorde van die Tathāgata is nie, diepgaande, diepgaande in betekenis, wat oor die wêreld lei (konsekwent) in verband met leegheid, hulle sal nie leen nie sal nie hul verstand op kennis toepas nie, hulle sal nie daardie leerstellings oorweeg om opgeneem en bemeester te word nie.

09) Classical Albanian-Shqiptare klasike
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

https://youtu.be/h3zZbXZyqKU
buddhavacana - the words of the buddha in 10) Classical Amharic-አንጋፋዊ አማር

https://youtu.be/XgwDtSPgtVs
buddhavacana - the words of the buddha in 11) Classical Arabic-اللغة العربية الفصحى

from

Analytic Insight Net -

Hi Tech Radio Free Animation Clipart

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.09) Classical Albanian-Shqiptare klasike
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
is
an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL
SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and
Twitter.
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.

Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation 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 !

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

an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of

Free Online
Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM)

As
Dana 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

Email: info@09) Classical Albanian-Shqiptare klasike
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..info

www.mahabodhi.info

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.

from

Analytic Insight Net -

Hi Tech Radio Free Animation Clipart

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
Twitter.
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.

Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation 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 !

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

an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of

Free Online
Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM)

As
Dana 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

Email: info@mahabodhi.info

www.mahabodhi.info

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.

m
04) Classical Hela Basa (Hela Language),
05) Classical Pali,

06) Classical https://youtu.be/2UfCGrvfmOY
buddhavacana - the words of the buddha in classical Classical Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
https://youtu.be/XgwDtSPgtVs
buddhavacana - the words of the buddha in 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

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)
09/19/18
2750 Thu 20 Sep 2018 LESSON (93) Thu 20 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) Stereo Theatre
Filed under: General
Posted by: site admin @ 6:42 pm

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

comments (0)
09/18/18
2749 Wed 19 Sep 2018 LESSON (92) Wes 19 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
Filed under: General
Posted by: site admin @ 2:31 pm




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/


Pali

Pali Glossary

Pali
Pali
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

4th wheel, 4th wheel buddhism, absorption, articles on ecstatic meditation, bliss, catutthayana, di.t.thadhammasukhavihaaraa, ecstatic buddhism, ecstasy, ecstatic, ecstatic case histories, ecstatic contemplative, ecstatic meditation, ecstatic poetry, field meditation, fragrance of enlightenment, fruits of the contemplative life, fourth wheel, great western vehicle, gwv, gwv pali dictionary project, jeff brooks, jeffrey s. brooks, jhana, jhana archive, jhana resource guide, jhana support group, jhanananda, jhanananda's journal, jhananda, jhana-nimitta, joy, joy of meditation, joyful home of the way, jsg, kriya, kriyas, kundalini, kundaliniheat, language of ecstasy, language of gnosis, mahaparacakkayana, mahasatipatthana, maha-satipatthana, manomaya, meet the needs of the people, meditation, meditation case histories, meditation induced neurosis, meditation induced physical ailment, meditation induced psychosis, meditation induced tinnitus, meditative absorption, meditation teacher, mind-made body, mystic, mysticism, nikayan buddhism, nimitta, oob, oobe, ordination program, out-of-body experience, pali, pali & buddhist studies, pali canon, pali dictionary project, pali language resource guide, past life, past lifetimes, patanjali, peer-level support, personal case histories, personal case histories with meditative absorption, phala, phala nikaya, phenomena of absorption, piiti, pleasure not of the senses, psychology of buddhism, psychology of ecstasy, psychology of kundalini, psychology of yoga, recognizing the absorption states, e'letter, remaining conscious during sleep, retreat, retreats, right livelihood, right meditation, saint vitus' dance, samadhi, sama-samadhi, satipatthana, shaman, shamanic, shamanism, solo wilderness retreat, sotapanna, southwest insight e'letter, spiritual awakening, spontaneous movement, stone worn to sand, stream winner, succor, sukha, three year retreat, tinnitus, tipitaka, translator bias, understanding meditation states, understanding meditative absorption, unifying theory of gnosis, western buddhism, western buddhist teachers, western vehicle, wholesome states, wilderness, wilderness retreat, yoga psychology, yoga sutras of patanjali, advaita, advaita vedanta, anagami, anapanasati, arahant, arahanta, arahat, astral projection, aura, bodhichitta, boundless states, brahma viharas, buddha, buddhism, buddhism as a religion, buddhist, buddhist criticism, buddhist philosophy, buddhist psychology, buddhist tradition, burying the shaman, chakra, characteristic manifestations of absorption, characteristics of absorption, charism, charisma, charismatic, charismatic movement, charismatic buddhism, christian contemplative, christian meditation, christian mystic, christian mysticism, clairaudience, clairvoyance, compassion, concentration, contemplation, contemplative, contemplative arts, contemplative poetry, cultivating wholesome states, dark night of the soul, dependent origination, descent into hell, dhamma, dhamma teacher, dharma, dhyana, discourses of the buddha, divine abodes, divine ear, dzikr, dzogchen, ecumenical, ecumenical buddhism, eighth fold path, engaged, enlightened, enlightenment, enlightenment in this lifetime, equanimity, ethics, ethics in buddhism, fana, former lives, forms of buddhism, four noble truths, gnosis, gnostic, hollow reed, houses of god, insight, kabbalah, karuna, kasina, kayagata-sati, loving kindness, lucid, lucid dreaming, mahamudra, meditation object, meditative, metta, mind of buddha, monastic, mudita, nama-rupa, nibbana, nirvana, non-returner, once returner, psycho-soma, rapture, reincarnation, revelation, rigpa, sakadagami, salmon-boy, sanskrit, sanskrit & vedic studies, seven factors of enlightenment, shunyata, siddhartha gotama, siddhi, signless, signlessness, sufi, sufism, supernatural powers, supranormal powers, sutra, sutra pitaka, sutta, sutta pitaka, sympathetic joy, trance, tranquility, tripitaka, tucson dharma news, two-worlds, upekkha, vedanta, vertigo, vipassana, yoga, yoga sutras,

[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
1
2
3
Discourses of the Buddha
Monastic Discipline
Higher Doctrine
Sutta Pitaka
Abhidhamma Pitaka

    Digha Nikaya
    Majjhima Nikaya
    Samyutta Nikaya
    Anguttara Nikaya
    Khuddaka Nikaya

    Parajika
    Sanghadisesa
    Pacittiya
    Bhikkhuni
Vinaya

    Mahavagga
    Cullavagga
    Parivara
    Patimokkha

    Dhammasanganippakarana 
     Vibhangappakarana 
     Kathavatthuppakarana 
     Dhatukathappakarana 
     Puggalapannatti 
     Yamakappakarana 
     Patthanappakarana

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,
Study + Metrical Commentary

(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)
Woodward

(17) F. Max Müller

(18) Strong

(19) Buddharakkhita

(20) ânandajoti

(21) Amaravati

(22) Nyanasatta

(23) Ireland

(24)
V. Fausböll

Main Translation 
from the
A. P Soyza series

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


from

Analytic Insight Net -

Hi Tech Radio Free Animation Clipart

Online Tipiṭaka Research and Practice
University and related NEWS through 
http://sarvajan.ambedkar.org 
in

105 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā 

is
an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL
SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and
Twitter.

is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.


Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation and propagation entitles to become a Stream

Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.

Button Plant Green Butterfly E Mail Animation Clip

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

an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan

of


Free Online

Awaken One With Awareness Mind
(A1wAM)
+ ioT (insight-net of Things)  - the art of Giving, taking and Living   to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM






image.png
image.png

comments (0)
09/17/18
2748 Tue 18 Sep 2018 LESSON (91) Tue 18 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) Mahabodhi Meditation 15 September at 22:06 · 🌺🙏🌺🙏🌺🙏 NAMO BUDDHAYA SMARANANJALI – Homage to our respected teacher Most Venerable Acharya Buddharakkhita on the 5th death anniversary. 22, 23 September Tipiṭaka (Kannada) Abhisambidhana Sutta Theravada (major branch of Buddhism) Dhammapada | 3. Citta Vagga
Filed under: General
Posted by: site admin @ 8:14 am

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
🌸🙏🌸🙏🌸🙏

182Dhamma Datta, Sumeet Dahate and 180 others
Abhisambidhana Sutta

Theravada (major branch of Buddhism)

Dhammapada | 3. Citta Vagga



http://www.tipitaka.org/knda/
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?v=0s00yLd4nNc
The quotes of Lord Buddha in kannada language.- 2:03 min
s


೮. ಮಹಾಸೀಹನಾದಸುತ್ತವಣ್ಣನಾ
೯. ಪೋಟ್ಠಪಾದಸುತ್ತವಣ್ಣನಾ

೧೦. ಸುಭಸುತ್ತವಣ್ಣನಾ
೧೧. ಕೇವಟ್ಟಸುತ್ತವಣ್ಣನಾ
೧೨. 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 ಮಗ್ಗಸಮ್ಪತ್ತಿಫಲಸಮ್ಪತ್ತಿದಿಬ್ಬಭವವಿಸೇಸಾನಂ ಅನ್ತರಾಯಕರೋ। ಇತಿ ಭಗವಾ ಏತ್ತಾವತಾ ಅನಿಯಮಿತೇನೇವ ಓಪಮ್ಮವಿಧಿನಾ ಯಾವ ಭವಗ್ಗಾ ಉಗ್ಗತಂ ಬ್ರಾಹ್ಮಣಸ್ಸ ಮಾನಂ ಭಿನ್ದಿತ್ವಾ ಇದಾನಿ ಚೋದನಾರಹೇ ತಯೋ ಸತ್ಥಾರೇ ದಸ್ಸೇತುಂ ‘‘ತಯೋ ಖೋ ಮೇ, ಲೋಹಿಚ್ಚಾ’’ತಿಆದಿಮಾಹ।

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. 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. ಮಹಾಸೀಹನಾದಸುತ್ತವಣ್ಣನಾ
೯. ಪೋಟ್ಠಪಾದಸುತ್ತವಣ್ಣನಾ

೧೦. ಸುಭಸುತ್ತವಣ್ಣನಾ
೧೧. ಕೇವಟ್ಟಸುತ್ತವಣ್ಣನಾ
೧೨. 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 ನ್ಹಾನೀಯಸಮ್ಭಾರಗನ್ಧಮಾಲತೇಲಧೋತವತ್ಥಾನಿ ಗಾಹಾಪೇತ್ವಾ
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 ಮಹನ್ತಾಮಹನ್ತಜಙ್ಘಮಗ್ಗಸಕಟಮಗ್ಗಾದಿವಸೇನ ನಾನಾವಿಧಾನಿ ಸಾಮನ್ತಾ ಗಾಮನದೀತಳಾಕಖೇತ್ತಾದೀಹಿ ಆಗನ್ತ್ವಾ ಗಾಮಂ ಪವಿಸನಮಗ್ಗಾನಿ।

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 ನ್ತಿ 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 ಮೇತ್ತಾವಿಹಾರಾದಿಬ್ರಹ್ಮಲೋಕಗಾಮಿಮಗ್ಗಂ ದೇಸೇತುಕಾಮೋ ‘‘ತೇನ
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।

image.png

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…..
Category
People & Blogs


youtube.com
නමෝ අභිසම්භිදානේ යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා නමෝ සම්මා සම්බුද්ධේ යුත්තේ ය…

AN 8.39 (A iv 245)

Abhisanda Sutta

— Results —

Here are eight ways in which all serious disciples of the Buddha create much merit for themselves.



Note: info·bubbles on all “underdotted” words


Pāḷi



English


“aṭṭhime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā
sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattanti. katame aṭṭha?

“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?

idha, bhikkhave, ariyasāvako buddhaṃ saraṇaṃ gato hoti. ayaṃ, bhikkhave,
paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko
saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“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.

“puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ saraṇaṃ gato hoti. ayaṃ,
bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko
sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattati.

“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.

“puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ saraṇaṃ gato hoti. ayaṃ,
bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko
sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattati.

“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.

“pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni
porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkiyanti na saṃkiyissanti,
appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. katamāni pañca?

“Now, there are these five gifts, five great gifts
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that are not open to suspicion, will
never be open to suspicion, and are unfaulted by knowledgeable contemplatives & brahmans. Which five?

idha, bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato
hoti. pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ
sattānaṃ abhayaṃ deti, averaṃ deti, abyābajjhaṃ deti. aparimāṇānaṃ
sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā aparimāṇassa
abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ, bhikkhave, paṭhamaṃ
dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ
asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi
brāhmaṇehi viññūhi. ayaṃ, bhikkhave, catuttho puññābhisando
kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko,
iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
first gift, the first great gift
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the fourth 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.

“puna caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya adinnādānā
paṭivirato hoti. adinnādānā paṭivirato, bhikkhave, ariyasāvako
aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti.
aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā,
aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ,
bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ
asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ
samaṇehi brāhmaṇehi viññūhi. ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando
kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko,
iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Furthermore, abandoning taking what is not given (stealing), the disciple of the noble ones abstains from taking what is not given.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
second gift, the second great gift
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the fifth 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.

“puna caparaṃ, bhikkhave, ariyasāvako kāmesumicchācāraṃ pahāya
kāmesumicchācārā paṭivirato hoti. kāmesumicchācārā paṭivirato,
bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti
abyābajjhaṃ deti. aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā
abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī
hoti. idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ
vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na
saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. ayaṃ kho,
bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko
sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattati. ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā
sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya
manāpāya hitāya sukhāya saṃvattantī”ti.

“Furthermore, abandoning illicit sex, the disciple of the noble ones abstains from illicit sex.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
third gift, the third great gift
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the sixth 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.

“puna caparaṃ, bhikkhave, ariyasāvako musāvādaṃ pahāya musāvādā
paṭivirato hoti. musāvādā paṭivirato, bhikkhave, ariyasāvako
aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti.
aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā,
aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ,
bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ
asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ
samaṇehi brāhmaṇehi viññūhi. ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando
kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko,
iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. ime kho, bhikkhave,
aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā
saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattantī”ti.

“Furthermore, abandoning lying, the disciple of the noble ones abstains from lying.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
fourth gift, the fourth great gift
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the seventh 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.

“puna caparaṃ, bhikkhave, ariyasāvako surāmerayamajjapamādaṭṭhānaṃ
pahāya surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako
aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti.
aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā,
aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ,
bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ
asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ
samaṇehi brāhmaṇehi viññūhi. ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando
kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko,
iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. ime kho, bhikkhave,
aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā
saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattantī”ti.

“Furthermore, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
fifth gift, the fifth great gift
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the eighth 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.

ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā
sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya
sukhāya saṃvattantī”ti.

“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.


Bodhi leaf



“Abhisanda Sutta: Rewards”, translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013.

———oOo———
Published as a gift of Dhamma, to be distributed free of charge.

The
text of this page is licensed under a Creative Commons
Attribution-NonCommercial 4.0 International License. To view a copy of
the license, visit this page.



In Buddhism

Theravada (major branch of Buddhism)

Mind; heart; state of consciousness.(Source): Access to Insight: A Glossary of Pali and Buddhist Terms

1. 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 Doctrines
context information

Theravāda 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

  1. 12 akusala cittas ( 8 lobha + 2 dosa + 2 moha citta )
  2. 21 kusala cittas ( 8 mahakusala + 5 rupakusala + 4 arupakusala + 4 lokuttarakusala or magga citta )
  3. 36 vipaka cittas ( 7 ahetuka akusala + 8 ahetuka kusala + 8
    mahavipaka + 5 rupavipaka + 4 arupavipaka + 4 lokuttaravipaka or phala
    citta )
  4. 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

  1. 54 kamavacara cittas ( 12 akusala + 18 ahetuka cittas + 24 sobhana cittas )
  2. 15 rupavacara cittas ( 5 rupakusala + 5 rupavipaka + 5 rupakiriya )
  3. 12 arupavacara cittas ( 4 arupakusala + 4 arupavipaka + 4 arupakiriya )
  4. 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

  1. 37 kusala cittas ( 8 mahakusala, 5 rupakusala, 4arupakusala, 20 lokuttarakusala cittas )
  2. 52 vipaka cittas ( 15 ahetukavipaka, 8 mahavipaka, 5 rupavipaka, 4 arupavipaka, 20 lokuttaravipaka cittas )
  3. 20 kiriya cittas ( 3 ahetuka kiriya, 8 mahakiriya, 5 rupakiriya, 4 arupakiriya )
  4. 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

  1. 54 kamavacara cittas ( 12 akusala, 18 ahetuka, 24 sobhana cittas )
  2. 15 rupavacara cittas ( 5 rupakusala, 5 rupavipaka, 5 rupakiriya )
  3. 12 arupavacara cittas ( 4 arupakusala, 4 arupavipaka, 4 arupakiriya )
  4. 40 lokuttara cittas ( 20 lokuttara kusala, 20 lokuttara vipaka )

54 + 15 + 12 + 40 = 121 cittas in total.

(Source): Journey to Nibbana: Patthana Dhama

Citta,
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.

(Source): Buddhist Information: A Survey of Paramattha Dhammas

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.

(Source): Dhamma Study: Cetasikas
Abhidhamma book cover
context information

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 book cover
context information

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: Buddhism

First kind of Nama.

1. Citta (consciousness) is of 89 different types. Cittas are divided into four categories:

  1. Moral or skillful consciousness (kusala citta) – 21 types
  2. Immoral or unskillful consciousness (akusala citta) –12 types
  3. Resultant consciousness (vipaka citta) –36 types
  4. 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.

(Source): Dhamma Study: Introduction to the Dhamma
 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.






from

Analytic Insight Net -

Hi Tech Radio Free Animation Clipart

Online Tipiṭaka Research and Practice
University and related NEWS through 
http://sarvajan.ambedkar.org 
in

105 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā 

is
an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL
SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and
Twitter.

is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.


Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation and propagation entitles to become a Stream

Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.

Button Plant Green Butterfly E Mail Animation Clip

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

an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan

of


Free Online

Awaken One With Awareness Mind
(A1wAM)
+ ioT (insight-net of Things)  - the art of Giving, taking and Living   to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM


comments (0)
09/16/18
2747 Mon 17 Sep 2018 LESSON (90) Mon 17 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) News Directory World News Headlines Householder (Buddhism) Buddha Vacana — The words of the Buddha — Learn Pali online for free and the easy way. — An analysis of the senses — [saḷāyatana-vibhaṅga]
Filed under: General
Posted by: site admin @ 9:21 pm

2747 Mon 17 Sep 2018 LESSON (90) Mon 17 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)


News Directory
World News Headlines

Householder (Buddhism)


Buddha Vacana

— The words of the Buddha —

Learn Pali online for free and the easy way.

— An analysis of the senses —
[saḷāyatana-vibhaṅga]

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









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 (Srimala Sutra), the Angulimaliya Sutra, the Anunatva-Apurnatva-Nirdesa Sutra, and the Mahayana Mahaparinirvana Sutra (which differs in character from the Pali Mahaparinibbana Sutta). These texts teach that every being has a Tathagatagarbha: variously translated as Buddha nature,
Buddha seed, Buddha matrix. It is this Buddha nature, Buddha Essence or
Buddha Principle, this aspect of every being that is itself already
enlightened, that enables beings to be liberated. One of the most
important responses of Buddhism to the problem of immanence and
transcendence. The Tathagatagarbha doctrine was very influential in East
Asian Buddhism, and the idea in one form or another can be found in
most of its schools.
The well-known Lankavatara Sutra, composed sometime around the 4th century, is sometimes included in thevijnapti-matra group associated with the Yogacara teachings, however D.T. Suzuki sees the Lankavatara as clearly pre-dating and distinguished from Yogacara.[32] The Lankavatara teaches cittamatra (mind only) not that of vijnaptimatra of the Yogacara.[note 3] Also, central to the Lankavatara is the identity of the alayavjnana with the tathagata-garbha and the Lankavatara’s central message that the tathagata-garbha is what makes possible the turning inward (paravritti or paravrtti) of awareness to realize the Buddha’s psychological transformation in practical life,[33] while the tathagata-garbha system was unknown or ignored by the progenitors of the Yogacara system. The Lankavatara Sutra was influential in the Chan or Zen schools.

These are two large sutras, which are actually collections of other sutras. The Mahāratnakūta Sūtra contains 49 individual works, and the Mahāsamnipāta Sūtra
is a collection of 17 shorter works. Both seem to have been finalised
by about the 5th century, although some parts of them are considerably
older.

These include a number of sutras that focus on actions that lead
to existence in the various spheres of existence, or that expound the
doctrine of the twelve links of pratitya-samutpada or dependent-origination.

These focus on the principles that guide the behaviour of Bodhisattvas. They include the Kāshyapa-parivarta, the Bodhisattva-prātimoksa Sūtra, and the Brahmajala Sutra.

This is a large number of sutras that describe the nature and
virtues of a particular Buddha or Bodhisattva and/or their Pure Land,
including Mañjusri, Ksitigarbha, the Buddha Akshobhya, and Bhaishajyaguru also known as the Medicine Buddha.

Early in the 20th Century, a cache of texts was found in a mound near Gilgit, Afghanistan. Among them was the Ajitasena Sutra. The Ajitasena Sutra
appears to be a mixture of Mahayana and pre-Mahayana ideas. It occurs
in a world where monasticism is the norm, which is typical of the Pali
Suttas; there is none of the usual antagonism towards the Shravakas
(also called the Hinayana) or the notion of Arahantship, which is
typical of Mahayana Sutras such as the White Lotus, or Vimalakirti Nirdesha.
However, the sutra also has an Arahant seeing all the Buddha fields, it
is said that reciting the name of the sutra will save beings from
suffering and the hell realms, and a meditative practice is described
that allows the practitioner to see with the eyes of a Buddha, and to
receive teachings from them that are very much typical of Mahayana
Sutras.

The Mahayana commentarial and exegetical literature is vast. Many commentarial texts are called Shastras, a by-word used when referring to a scripture. Extending this meaning, the shastra is commonly used to mean a treatise or text written in explanation of some idea, especially in matters involving religion. In Buddhism, a shastra is often a commentary written at a later date to explain an earlier scripture or sutra.

The Mūlamadhyamika-karikā, or Root Verses on the Middle Way, by Nagarjuna is a seminal text on the Madhyamika
philosophy, shares much of the same subject matter as the Perfection of
Wisdom Sutras, although it is not strict a commentary on them.

The 9th Century Indian Buddhist Shantideva produced two texts: the Bodhicaryāvatāra
has been a strong influence in many schools of the Mahayana. It is
notably a favorite text of the fourteenth Dalai Lama. The text begins
with an elaborate ritual worship section, but goes on to expound the six
perfections. The 9th chapter is a critique of various views on perfect
wisdom from the Madhyamika point of view. Shantideva also produced the
Shikshasamuccaya, which is a compendium of doctrines from a huge range
of Mahayana Sutras – some of which no longer exist and therefore are
known only through his quotes.

Asanga, associated with the Yogacara
school of Mahayana thought, is said to have received many texts
directly from the Bodhisattva Maitreya in the Tushita god realm,
including Madhyāntavibhāga, the Mahāyāna-sūtrālamāra, and the Abhisamayālamkara. He is also said to have personally written the Mahāyāna-samgraha, the Abhidharma-samuccaya (a compendium of Abhidharma thought that became the standard text for many Mahayana schools especially in Tibet), and the Yogācāra-bhūmi (although the latter text appears to have had several authors.)

Asanga’s brother Vasubandhu wrote a large number of texts associated with the Yogacara including: Trivabhāva-nirdesha, Vimshatika, Trimshika, and the Abhidharmakośa-bhāsya although this work predates his conversion to the Mahayana and a minority[citation needed] of scholars speculate that there may have been two different Vasubandhus who composed these works. Most influential in the East Asian Buddhist tradition was probably his Thirty Verses on Consciousness-only.

Dignāga is associated with a school of Buddhist logic that tried to establish which texts were valid sources of knowledge (see also Epistemology). He produced the Pramāna-samuccaya, and later Dharmakirti wrote the Pramāna-vārttikā, which was a commentary and reworking of the Dignaga text.

The Awakening of Faith in the Mahayana attributed to Ashvaghosha was influential in East Asian Buddhism, especially the Hua-yen school of China, and its Japanese equivalent, Kegon. Ashvaghosha is also celebrated for his plays.

The early period of the development of Chinese Buddhism was concerned with the collection and translation of texts into Chinese and the creation of the Chinese Buddhist canon. This was often done by traveling overland to India, as recorded in the Great Tang Records on the Western Regions, by the monk Xuanzang. East Asian Buddhism began to develop its own unique literature with the rise of the Tiantai School and its major representative, Zhiyi (538–597 CE) who wrote important commentaries on the Lotus sutra as well as the first major comprehensive work on meditation composed in China, the Mohe Zhiguan (摩訶止観). Another important school of Chinese Buddhism is Huayan, which focused on developing their philosophical texts from the Avatamsaka Sutra. An important patriarch of this school is Fazang who wrote many commentaries and treatises.

Zen Buddhism developed a large literary tradition based on the teachings and sayings of Chinese Zen masters. One of the key texts in this genre is the Platform Sutra attributed to Zen patriarch Huineng, it gives an autobiographical account of his succession as Ch’an
Patriarch, as well as teachings about Ch’an theory and practice. Other
texts are Koan collections, which are compilations of the sayings of
Chinese masters such as the Blue Cliff Record and The Gateless Gate. Another key genre is that of compilations of Zen master biographies, such as the Transmission of the Lamp. Buddhist poetry was also an important contribution to the literature of the tradition.

After
the arrival of Chinese Buddhism in Japan, Korea and Vietnam; they
developed their own traditions and literature in the local language.


Image of leaves and the upper book cover of Thar pa chen po’i mod (The
Sūtra of Great Liberation), showing Tibetan writings on black paper with
an ink that contain gold, silver, copper, coral, lazurite, malachite,
and mother of pearl. The unbound sheets are kept between two wooden
boards covered with green brocade. The upper book cover shows the images
of four of the Eight Medicine Buddhas.

The Tibetan Buddhist canon includes a number of Nikaya-related texts from the Mula-Sarvastivada school, as well as Mahayana sutras. However, it is the specifically Vajrayana texts that most strongly characterise it. They are considered to be the word of the Buddha (Buddhavacana), and the Tibetan Kangyur contains translations of almost 500 tantras. The texts are typically concerned with elaborate rituals and meditations.

Kriyā tantras. These form a large subgroup that appeared
between the 2nd and 6th centuries. The Kriya tantras focus on ritual
actions. Each centres on a particular Buddha or Bodhisattva, and many are based on dharanis. Examples include the Mahāmegha Sutra, the Ārya-mañjushrī-mūla-kalpa, the Subhāhu-pariprcchā Sutra, and the Aparimitāyur-jñāna-hrdaya-dhāranī. Also included in this category are some Mahayana texts such as the Heart Sutra and, in some editions, versions of some texts found in the Pali Canon.

Carya tantras. This is a small class of texts that
probably emerged after the 6th century and are entirely centred on the
worship of the Buddha Vairocana. The best known example is the Mahā-vairocanābhisambodhi Tantra, also known as the Mahavairocana Sutra, which became a foundational text for the Shingon School of Japan.

Yoga tantras likewise focus on Vairocana, and include the Sarva-tathāgata-tattva-samgraha Tantra and the Sarva-durgati-parishodhana Tantra. The Shurangama Sutra and the Shurangama Mantra from which it (called the Shitatapatra Ushnisha Dharani) comes can be included in this category. According to Venerable Tripitaka Master Bhikshu Shramana Hsuan Hua’s “Shurangama Mantra Commentary” (Buddhist Text Translation Society of the City of Ten Thousand Buddhas,
1981, Volume 1), the Shurangama Mantra mystically and literally
includes all of the Buddha Dharma in its entirety, and its focus is on
the Five Dhyana Buddhas (Vairochana, Amitabha), Akshobhya, Ratnasambhava, and Amoghasiddhi, with stress on Vairochana and Ashobhya Buddhas) and their retinues of Dharmapalas and wrathful deities in male and female forms, such as Vajrapani, wrathful Manjushri, Mahakala, Tara, Pandaravasini, Prakruti, Uchushma Fire Head Vajra, Brahma, Indra, Shiva as Rudra, Raudri-Umapati form of Vajrayogini, Narayana, Ganapati, various Dhakinis, Naga kings, Yaksha kings, Rakshasha kings, and many other Dharma Protectors of the Buddhist Pantheon and Vedic pantheon. The primary wrathful Goddess of the Shurangamma Mantra tantric practice is the Great White Umbrella Deity form of Avalokiteshvara Bodhisattva, an important practice in Tibetan Buddhism.

Anuttara tantras. The most advanced class of tantra is the Anuttarayoga tantra,
which focus on mental transformation and less on ritual actions. These
are sometimes further divided into the so-called Father Tantras and
Mother Tantras.

Anuttaratantra is known in the Nyingma school as Mahayoga. This school also has a collection of tantras of its own, not found in the other Tibetan schools.

Textual evidence suggests that some of these texts are in fact Shaivite Tantras adopted and adapted to Buddhist purposes, and many similarities in iconography and ritual can be seen in them.[citation needed]

A sadhana is a tantric spiritual practices text used by practitioners, primarily to practice the mandala or a particular yidam, or meditation deity. The Sādhanamālā is a collection of sadhanas.

Vajrayana adepts, known as mahasiddha, often expounded their teachings in the form of songs of realization. Collections of these songs such as the Caryāgīti, or the Charyapada are still in existence. The Dohakosha is a collection of doha songs by the yogi Saraha from the 9th century. A collection known in English as The Hundred Thousand Songs of Milarepa was composed by Tibetan Buddhist yogi Milarepa and is especially popular amongst members of the Kagyu school.

Terma are Tibetan Buddhist texts, hidden to be rediscovered at a later date. Padmasambhava and Yeshe Tsogyal wrote and hid most termas, although texts have also been hidden by figures such as Machig Labdron. The best known terma text is probably the Bardo thodol, or ‘Awakening in the Bardo State’, also known as the Tibetan Book of the Dead. The person who finds a terma text is known as a terton.

The Blue Annals (Standard Tibetan: deb ther sngon po) completed in 1476CE, authored by Gölo Zhönnupel (Tibetan: gos lo gzhon nu dpal, 1392–1481), is a historical survey of Tibetan Buddhism with a marked ecumenical view, focusing upon the dissemination of various sectarian traditions throughout Tibet.[34]

Namtar, or spiritual biographies, are another popular form of Tibetan Buddhist texts, whereby the teachings and spiritual path of a practitioner are explained through a review of their lifestory.

Kūkai wrote a number of treatises on Vajrayana Buddhism that are distinct from his Shingon Buddhism.


https://www.youtube.com/watch?v=zBxlvAPpg_Q

Dighajanu Vyagghapajja Sutta by Ven Galigamuwe Gnanadeepa Thero

D Wida
Published on Feb 17, 2013
The Conditions of Welfare


In this sutta, the Buddha instructs rich householders how to preserve
and increase their prosperity and how to avoid loss of wealth. Wealth
alone, however, does not make a complete man nor a harmonious society.
Possession of wealth all too often multiplies man’s desires, and he is
ever in the pursuit of amassing more wealth and power. This unrestrained
craving, however, leaves him dissatisfied and stifles his inner growth.
It creates conflict and disharmony in society through the resentment of
the underprivileged who feel themselves exploited by the effects of
unrestrained craving.

Therefore the Buddha follows up on his
advice on material welfare with four essential conditions for spiritual
welfare: confidence (in the Master’s enlightenment), virtue, liberality
and wisdom. These four will instill in man a sense of higher values. He
will then not only pursue his own material concern, but also be aware of
his duty towards society. To mention only one of the implications: a
wisely and generously employed liberality will reduce tensions and
conflicts in society. Thus the observing of these conditions of material
and spiritual welfare will make for an ideal citizen in an ideal
society.
Category
People & Blogs
3 Comments


The
Conditions of Welfare In this sutta, the Buddha instructs rich
householders how to preserve and increase their prosperity and how to
avoid loss of…


https://www.youtube.com/watch?v=d1FsrHO5mg4
Golden Lion Edu
Published on May 5, 2013
Four conditions, Vyagghapajja, conduce to a householder’s weal and happiness in this very life. Which four?
i. the accomplishment of persistent effort (utthana-sampada)
ii. the accomplishment of watchfulness (arakkha-sampada)
iii. good friendship (kalyanamittata)
iv. balanced livelihood (sama-jivikata)
Category
Education


Four
conditions, Vyagghapajja, conduce to a householder’s weal and happiness
in this very life. Which four? i. the accomplishment of persistent
effort…
http://www.thebuddhacenter.org/buddhism/sutras/the-sigalovada-sutra/
image.png
image.png


The Sigalovada Sutra

The Sigalovada Sutta
takes place when Lord Buddha encountered a youth called Sigala in his
morning stroll. The young man, in drenched attire, prostrated and
worshipped the four compass direction (East, South, West and North),
plus the Earth (Down) and the Sky (Up). When asked by Lord Buddha why he
did so, the youth Sigala replied that he had been told by his late
father to do so and he thought that it was right to uphold his father’s
wishes. Lord Buddha then, based on Sigala’s point of view, taught him on
how a noble one (Pali: ariya) should worship the Six directions.

 

For the sign for “Encompassing Directions” at the BC I offer this text:

The most important teaching that the Buddha gave for laypeople is in
the Sigalovada Sutra.  It offers guidance in the aspects of human
relationships, and one’s relationship with wealth so a practitioner can
realize a more happy, harmonious and healthy engagement with them.

“Encompassing Directions: A Contemporary Commentary on the Sigalovada
Sutra” arose from a series of dharma talks given by Ven. Wayne
Ren-Cheng, Shi at the Buddha Center.

The commentary (in .pdf format) is available for FREE.  by clicking on this url Encompassing Directions

or by contacting v.wayne.hughes@gmail.com for a copy.

I bow with respect,

Wayne Ren-Cheng Hughes, Shi 仁 诚

Engaged Dharma Insight Group

Director of Intentional Practice and Buddhist Studies

 

The Sigalovada Sutra


Sigalovada Sutra: The Buddha’s Advice to Sigalaka 

 This is what I heard.

On one occasion, the Buddha was living near the town of
Rajagaha at a spot in the Bamboo Grove called the Squirrel’s Feeding
Place.

At that time a young householder named Sigalaka arose early
and set out from Rajagaha with freshly washed clothes and hair. With
palms together held up in reverence, he was paying respect towards the
six directions: that is east, south, west, north, lower and upper.

Meanwhile the Buddha dressed himself in the early morning,
took his bowl and robe and went in to Rajagaha on alms round. On the
way, he saw Sigalaka worshipping the six directions. Seeing this, the
Buddha said to him: “Young man, why have you risen in the early morning
and set out from Rajagaha to worship in such a way?”

“Dear sir, my father on his deathbed urged me, ‘My son, you
must worship the directions’. So, dear sir, realizing, honoring,
respecting, and holding sacred my father’s request, I have risen in the
early morning and set out from Rajagaha to worship in this way.”

“But, young man, that is not how the six directions should be worshipped according to the discipline of the noble ones.”

“Then how, dear sir, should the six directions be worshipped
according to the discipline of the noble ones? I would appreciate it if
you would teach me the proper way this should be done.”

“Very well, young man, listen and pay careful attention while I tell you.”

“Yes, dear sir,” agreed Sigalaka.

The Buddha said this:

“Young man, by abandoning the four impure actions, a noble
disciple refrains from harmful deeds rooted in four causes and avoids
the six ways of squandering wealth. So, these fourteen harmful things
are removed. The noble disciple, now with the six directions protected,
has entered upon a path for conquering both worlds, firmly grounded in
this world and the next. At the dissolution of the body after death, a
good rebirth occurs in a heavenly world.

“What four impure actions are abandoned? The harming of
living beings is an impure action, taking what is not given is an impure
action, sexual misconduct is an impure action, and false speech is an
impure action.  These four are abandoned.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Harming living beings, taking what is not given, False
speech, and pursuing the loved one of another: These the wise surely do
not praise.” 

“What are the four causes of harmful deeds? Going astray
through desire, hatred, delusion, or fear, the noble disciple does
harmful deeds. But, young man, not going astray through desire, hatred,
delusion, or fear, the noble disciple does not perform harmful deeds.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Desire, hatred, delusion, or fear: Whoever transgresses the
Dhamma by these, Has a reputation that comes to ruin, Like the moon in
the waning fortnight. Desire, hatred, delusion, or fear: Whoever
transgresses not the Dhamma by these, Has a reputation that comes to
fullness, Like the moon in the waxing fortnight.” 

“And what six ways of squandering wealth are to be avoided?
Young man, heedlessness caused by intoxication, roaming the streets at
inappropriate times, habitual partying, compulsive gambling, bad
companionship, and laziness are the six ways of squandering wealth.

“These are the six dangers inherent in heedlessness caused by
intoxication: loss of immediate wealth, increased quarreling,
susceptibility to illness, disrepute, indecent exposure, and weakened
insight.

“These are the six dangers inherent in roaming the streets at
inappropriate times: oneself, one’s family, and one’s property are all
left unguarded and unprotected; one is suspected of crimes; then rumors
spread; and one is subjected to many miseries.

“These are the six dangers inherent in habitual partying: You
constantly seek, ‘Where’s the dancing? Where’s the singing? Where’s the
music? Where are the stories? Where’s the applause? Where’s the
drumming?’

“These are the six dangers inherent in compulsive gambling:
winning breeds resentment; the loser mourns lost property; savings are
lost; one’s word carries no weight in a public forum; friends and
colleagues display their contempt; and one is not sought after for
marriage, since a gambler cannot adequately support a family.

“These are the six dangers inherent in bad companionship: any
rogue, drunkard, addict, cheat, swindler, or thug becomes a friend and
colleague.

“These are the six dangers inherent in laziness: saying,
‘It’s too cold,’ one does not work; saying, ‘It’s too hot,’ one does not
work; saying, ‘It’s too late,’ one does not work; saying, ‘It’s too
early,’ one does not work; saying, ‘I’m too hungry,’ one does not work;
saying, ‘I’m too full,’ one does not work. With an abundance of excuses
for not working, new wealth does not accrue and existing wealth goes to
waste.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Some are drinking buddies, Some say, ‘Dear friend! Dear
friend!’. But whoever in hardship stands close by, That one truly is a
friend. Sleeping late, adultery, Hostility, meaninglessness, Harmful
friends, utter stinginess: These six things destroy a person. Bad
friends, bad companions, Bad practices — spending time in evil ways, By
these, one brings oneself to ruin, In this world and the next.
Seduction, gambling, drinking, singing, dancing, Sleeping by day,
wandering all around untimely, Harmful friends, utter stinginess: These
things destroy a person. They play with dice; they drink spirits; They
consort with lovers dear to others. Associating with low-life and not
the esteemed, They come to ruin like the waning moon. Whoever is a
drunkard, broke, and destitute, Dragged by thirst from bar to bar,
Sinking into debt like a stone in water Into bewilderment quickly
plunges. When sleeping late becomes a habit And night is seen as time to
rise, For one perpetually intoxicated, A home life cannot be
maintained. ‘Too cold! Too hot! Too late!’: they say. Having wasted work
time this way, The young miss out on opportunities. For one regarding
cold and hot As not more than blades of grass, Doing whatever should be
done, Happiness will not be a stranger.” 

“Young man, be aware of these four enemies disguised as
friends: the taker, the talker, the flatterer, and the reckless
companion.

“The taker can be identified by four things: by only taking,
asking for a lot while giving little, performing duty out of fear, and
offering service in order to gain something.

“The talker can be identified by four things: by reminding of
past generosity, promising future generosity, mouthing empty words of
kindness, and protesting personal misfortune when called on to help.

“The flatterer can be identified by four things: by
supporting both bad and good behavior indiscriminately, praising you to
your face, and putting you down behind your back.

“The reckless companion can be identified by four things: by
accompanying you in drinking, roaming around at night, partying, and
gambling.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“The friend who is all take, The friend of empty words, The
friend full of flattery, And the reckless friend; These four are not
friends, but enemies; The wise understand this And keep them at a
distance As they would a dangerous path.” 

“Young man, be aware of these four good-hearted friends: the
helper, the friend who endures in good times and bad, the mentor, and
the compassionate friend.

“The helper can be identified by four things: by protecting
you when you are vulnerable, and likewise your wealth, being a refuge
when you are afraid, and in various tasks providing double what is
requested.

“The enduring friend can be identified by four things: by
telling you secrets, guarding your own secrets closely, not abandoning
you in misfortune, and even dying for you.

“The mentor can be identified by four things: by restraining
you from wrongdoing, guiding you towards good actions, telling you what
you ought to know, and showing you the path to heaven.

“The compassionate friend can be identified by four things:
by not rejoicing in your misfortune, delighting in your good fortune,
preventing others from speaking ill of you, and encouraging others who
praise your good qualities.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“The friend who is a helper, The friend through thick and
thin, The friend who gives good counsel, And the compassionate friend;
These four are friends indeed, The wise understand this And attend on
them carefully, Like a mother her own child. The wise endowed with
virtue Shine forth like a burning fire, Gathering wealth as bees do
honey And heaping it up like an ant hill. Once wealth is accumulated,
Family and household life may follow. By dividing wealth into four
parts, True friendships are bound; One part should be enjoyed; Two parts
invested in business; And the fourth set aside Against future
misfortunes.” 

“And how, young man, does the noble disciple protect the six
directions? These six directions should be known: mother and father as
the east, teachers as the south, spouse and family as the west, friends
and colleagues as the north, workers and servants as the lower
direction, and ascetics and Brahmans as the upper direction.

“In five ways should a mother and father as the eastern
direction be respected by a child: ‘I will support them who supported
me; I will do my duty to them; I will maintain the family lineage and
tradition; I will be worthy of my inheritance; and I will make donations
on behalf of dead ancestors.’

“And, the mother and father so respected reciprocate with
compassion in five ways: by restraining you from wrongdoing, guiding you
towards good actions, training you in a profession, supporting the
choice of a suitable spouse, and in due time, handing over the
inheritance.

“In this way, the eastern direction is protected and made peaceful and secure.

“In five ways should teachers as the southern direction be
respected by a student: by rising for them, regularly attending lessons,
eagerly desiring to learn, duly serving them, and receiving
instruction.

“And, teachers so respected reciprocate with compassion in
five ways: by training in self-discipline, ensuring the teachings are
well-grasped, instructing in every branch of knowledge, introducing
their friends and colleagues, and providing safeguards in every
direction.

“In this way, the southern direction is protected and made peaceful and secure.

“In five ways should a wife as the western direction be
respected by a husband: by honoring, not disrespecting, being faithful,
sharing authority, and by giving gifts.

“And, the wife so respected reciprocates with compassion in
five ways: by being well-organized, being kindly disposed to the in-laws
and household workers, being faithful, looking after the household
goods, and being skillful and diligent in all duties.

In this way, the western direction is protected and made peaceful and secure.

“In five ways should friends and colleagues as the northern
direction be respected: by generosity, kind words, acting for their
welfare, impartiality, and honesty.

“And, friends and colleagues so respected reciprocate with
compassion in five ways: by protecting you when you are vulnerable, and
likewise your wealth, being a refuge when you are afraid, not abandoning
you in misfortunes, and honoring all your descendants.

“In this way, the northern direction is protected and made peaceful and secure.

“In five ways should workers and servants as the lower
direction be respected by an employer: by allocating work according to
aptitude, providing wages and food, looking after the sick, sharing
special treats, and giving reasonable time off work.

“And, workers and servants so respected reciprocate with
compassion in five ways: being willing to start early and finish late
when necessary, taking only what is given, doing work well, and
promoting a good reputation.

“In this way, the lower direction is protected and made peaceful and secure.

“In five ways should ascetics and Brahmans as the upper
direction be respected: by kindly actions, speech, and thoughts, having
an open door, and providing material needs.

“And, ascetics and Brahmans so respected reciprocate with
compassion in six ways: by restraining you from wrongdoing, guiding you
to good actions, thinking compassionately, telling you what you ought to
know, clarifying what you already know, and showing you the path to
heaven.

“In this way, the upper direction is protected and made peaceful and secure.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Mother and father as the east, Teachers as the south, Spouse
and family as the west, Friends and colleagues as the north, Servants
and workers below, Brahmans and ascetics above; These directions a
person should honor In order to be truly good. Wise and virtuous, Gentle
and eloquent, Humble and accommodating; Such a person attains glory.
Energetic, not lazy, Not shaken in misfortune, Flawless in conduct, and
intelligent; Such a person attains glory. A compassionate maker of
friends, Approachable, free from stinginess, A leader, a teacher, and
diplomat; Such a person attains glory. Generosity and kind words,
Conduct for others’ welfare, Impartiality in all things; These are
suitable everywhere. These kind dispositions hold the world together,
Like the linchpin of a moving chariot. And should these kind
dispositions not exist, Then the mother would not receive Respect or
honor from her child, Neither would a father. Upon these things The wise
reflect; They obtain greatness And are sources of praise.” 

When all was said, the young householder, Sigalaka, exclaimed to the Buddha:

“Wonderful, dear sir! Wonderful! It is as though you have set
upright what was overturned, or uncovered what was concealed, or shown
the path to one gone astray, or brought an oil-lamp into the darkness
such that those with eyes could see. So too has the Buddha made clear
the Dhamma by various ways. I go for refuge to the Buddha and to the
Dhamma and to the monastic community. May the exalted one accept me as a
lay-follower gone for refuge from henceforth for as long as I live.”



For a complete Buddhist Sutra Collection go to http://buddhasutra.com

 https://www.buddha-vacana.org/

image.png




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.

En Français:


Search on this website


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 —


Recent updates log:

30/03/2561


Glossary definition: bhavarāga

25/03/2561


Glossary definition: bhāvanā

22/03/2561


Using Sutta Central

Offline version update

Bodhi leaf
http://www.buddha-vacana.org/sutta/majjhima/mn137.html




MN 137 (M iii 215)

Saḷāyatanavibhaṅga Sutta

{excerpt}

— An analysis of the senses —
[saḷāyatana-vibhaṅga]

In this deep and very interesting sutta, the Buddha defines
among other things what are the investigations of pleasant, unpleasant
and neutral mental feelings, and also defines the expression found in
the standard description of the Buddha: ‘anuttaro purisadammasārathī’.



Note: info·bubbles on “underdotted” English words


Pāḷi



English








‘Aṭṭhārasa manopavicārā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ
paṭicca vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ
upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ
rūpaṃ upavicarati; sotena saddaṃ sutvā somanassaṭṭhānīyaṃ saddaṃ
upavicarati, domanassaṭṭhānīyaṃ saddaṃ upavicarati, upekkhāṭṭhānīyaṃ
saddaṃ upavicarati; ghānena gandhaṃ ghāyitvā somanassaṭṭhānīyaṃ gandhaṃ
upavicarati, domanassaṭṭhānīyaṃ gandhaṃ upavicarati, upekkhāṭṭhānīyaṃ
gandhaṃ upavicarati; jivhāya rasaṃ sāyitvā somanassaṭṭhānīyaṃ rasaṃ
upavicarati, domanassaṭṭhānīyaṃ rasaṃ upavicarati, upekkhāṭṭhānīyaṃ
rasaṃ upavicarati; kāyena phoṭṭhabbaṃ phusitvā somanassaṭṭhānīyaṃ
phoṭṭhabbaṃ upavicarati, domanassaṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati,
upekkhāṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati; manasā dhammaṃ viññāya
somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ
upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha
somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā,
‘aṭṭhārasa manopavicārā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ
paṭicca vuttaṃ.


The eighteen explorations for the intellect should be known’: thus was it said. And in reference to what was it said? Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity; hearing a sound via the ear, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity; smelling an aroma via the nose, one explores an aroma that can act as the basis for happiness, one explores an aroma that can act as the basis for unhappiness, one explores an aroma that can act as the basis for equanimity; tasting a flavor via the tongue, one explores a flavor that can act as the basis for happiness, one explores a flavor that can act as the basis for unhappiness, one explores a flavor that can act as the basis for equanimity; feeling a tactile sensation via the body, one explores a tactile sensation that can act as the basis for happiness, one explores a tactile sensation that can act as the basis for unhappiness, one explores a tactile sensation that can act as the basis for equanimity; cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for unhappiness, one explores an idea that can act as the basis for equanimity. Thus the six happiness-explorations, the six distress-explorations, the six equanimity-explorations, the eighteen explorations for the intellect should be known’: thus was it said. And in reference to this was it said.


‘Chattiṃsa sattapadā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ
paṭicca vuttaṃ? Cha gehasitāni somanassāni, cha nekkhammasitāni
somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni
domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.


The thirty-six states to which beings are attached{1} should be known’: thus was it said. And in reference to what was it said? Six kinds of household joy & six kinds of renunciation joy; six kinds of household distress & six kinds of renunciation distress; six kinds of household equanimity & six kinds of renunciation equanimity.




Tattha katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ rūpānaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Ghānaviññeyyānaṃ gandhānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Jivhāviññeyyānaṃ rasānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Kāyaviññeyyānaṃ
phoṭṭhabbānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā
paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati
somanassaṃ, yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ.
Manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā
paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati
somanassaṃ, yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ.
Imāni cha gehasitāni somanassāni.


And what are the six kinds of household joy? The joy that arises when one regards as an acquisition the acquisition of forms
cognizable by the eye — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such forms after they have passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
sounds cognizable by the ear — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such sounds after they have passed, ceased, &
changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
aromas cognizable by the nose — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such aromas after they have passed, ceased,
& changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
flavors cognizable by the tongue — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such flavors after they have passed, ceased,
& changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of tactile sensations cognizable by the body
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of ideas
cognizable by the intellect — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such ideas after they have passed, ceased, & changed: That is called household joy.



Tattha katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ,
idaṃ vuccati nekkhammasitaṃ somanassaṃ. Dhammānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā, etarahi ca sabbe te
dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpā somanassaṃ, idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni
somanassāni.


And what are the six kinds of renunciation joy? The joy that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy.




Tattha katamāni cha gehasitāni domanassāni: cakkhuviññeyyānaṃ rūpānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Sotaviññeyyānaṃ
saddānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Ghānaviññeyyānaṃ
gandhānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato
pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato
uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ
domanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ
manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato
samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ
samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ
vuccati gehasitaṃ domanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Manoviññeyyānaṃ dhammānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha
gehasitāni domanassāni.


And what are the six kinds of household distress? The distress that arises when one regards as a non-acquisition the non-acquisition of forms
cognizable by the eye — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such forms after they have passed, ceased, & changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of sounds cognizable by the ear — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such sounds after they have passed, ceased,
& changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of aromas cognizable by the nose — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such aromas after they have passed, ceased,
& changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of flavors cognizable by the tongue — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such flavors after they have passed, ceased,
& changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of tactile sensations cognizable by the body
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous non-acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of ideas
cognizable by the mind — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such ideas after they have passed, ceased, & changed: That is called household distress.




Tattha katamāni cha nekkhammasitāni domanassāni: rūpānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Dhammānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni
domanassāni.


And what are the six kinds of renunciation distress? The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very forms, their change, fading, & cessation — he sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — he sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — he sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — he sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — he sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — he sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress.




Tattha katamā cha gehasitā upekkhā: cakkhunā rūpaṃ disvā upapajjati
upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Sotena saddaṃ sutvā
upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā
upekkhā, saddā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati.
Ghānena gandhaṃ ghāyitvā upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpaṃ upekkhā, gandhā sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Jivhāya rasaṃ sāyitvā upapajjati upekkhā
bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpaṃ upekkhā, rasā
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Kāyena phoṭṭhabbaṃ
phusitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino asutavato puthujjanassa. Yā evarūpaṃ
upekkhā, phoṭṭhabbaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni
vuccati. Manasā dhammaṃ viññāya upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Imā cha gehasitā upekkhā.


And what are the six kinds of household equanimity? The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action{2} & who is blind to danger{3} — sees a form with the eye. Such equanimity does not go beyond forms, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — hears a sound with the ear. Such equanimity does not go beyond sounds, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — odors an aroma with the nose. Such equanimity does not go beyond aromas, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — tastes a flavor with the tongue. Such equanimity does not go beyond flavors, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — feels a tactile sensation with the body. Such equanimity does not go beyond tactile sensations, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — cognizes an idea with the intellect. Such equanimity does not go beyond ideas, which is why it is called household equanimity.




Tattha katamā cha nekkhammasitā upekkhā: rūpānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā rūpaṃ sā ativattati. Tasmā
sā upekkhā nekkhammasitāti vuccati. Saddhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā saddaṃ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Gandhānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te
gandhā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā gandhaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Rasānaṃ tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca
sabbe te rasā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā rasaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Phoṭṭhabbānaṃ
tveva aniccataṃ viditvā
Vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā phoṭṭhabbaṃ
sā ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Dhammā tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca
sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā dhammaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Imā cha
nekkhammasitā upekkhā. Chattiṃsa sattapadā veditabbāti iti yaṃ taṃ
vuttaṃ, idametaṃ paṭicca vuttaṃ.


And what are the six kinds of renunciation equanimity? The equanimity that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond forms, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond sounds, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond aromas, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond flavors, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond tactile sensations, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond ideas, which is why it is called renunciation equanimity.


‘Chattiṃsa sattapadā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.


The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said.






So vuccati yoggācariyānaṃ ‘anuttaro purisadammasārathī’ti: iti kho
panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave,
hatthidammo sārito ekaṃyeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā
uttaraṃ vā dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito
ekaññeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ
vā. Godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati:
puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.


‘Among master trainers, he is said to be ‘the unexcelled trainer of those people fit to be tamed’:
thus was it said. And in reference to what was it said? Steered by the
elephant trainer, the elephant to be tamed runs in only one direction:
east, west, north, or south. Steered by the horse trainer, the horse to
be tamed runs in only one direction: east, west, north, or south.
Steered by the ox trainer, the ox to be tamed runs in only one
direction: east, west, north, or south.


Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito
aṭṭha disā vidhāvati. Rūpī rūpāni passati: ayaṃ ekā disā;


But steered by the Tathagataworthy and rightly self-awakened — the person to be tamed fans out in eight directions. Possessed of form, he/she sees forms. This is the first direction.


Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati: ayaṃ dutiyā disā;


Not percipient of form internally, he/she sees forms externally. This is the second direction.


Subhantveva adhimutto hoti: ayaṃ tatiyā disā;


He/she is intent only on the beautiful. This is the third direction.


sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā
nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ
upasampajja viharati: ayaṃ catutthī disā;

With
the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions
of diversity, [perceiving,] ‘Infinite space,’ he/she enters and remains
in the dimension of the infinitude of space.
This is the fourth direction.


Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati: ayaṃ pañcamī disā;

With
the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the
dimension of the infinitude of consciousness.
This is the fifth direction.


Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati: ayaṃ chaṭṭhī disā;

With
the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ he/she enters and
remains in the dimension of nothingness.
This is the sixth direction.


Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati: ayaṃ sattamī disā;

With
the complete transcending of the dimension of nothingness, he/she
enters and remains in the dimension of neither perception nor
non-perception.
This is the seventh direction.


Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati: ayaṃ aṭṭhamī disā.

With
the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception
and feeling.
This is the eighth direction.


Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā
aṭṭha disā vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro
purisadammasārathī’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.


Steered by the Tathagataworthy and rightly self-awakened — the person to be tamed fans out in eight directions. ‘Among master trainers, he (the Tathagata) is said to be the unexcelled trainer of those people fit to be tamed’: thus was it said. And in reference to this was it said.


Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.


That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.


Bodhi leaf





Notes


1. states to which beings are attached: Satta-pada.
The question in translating this compound is whether satta means
“living being” or “attached to.” In this translation, I have opted for
both.


2. has not conquered his limitations or the results of action: this passage seems related to the passage in AN 3.99,
which defines a person of limited mind, prey to the results of past bad
actions, as one who is “undeveloped in contemplating the body, undeveloped in virtue, undeveloped in concentration, and undeveloped in discernment; restricted, small-hearted, dwelling with suffering.” As AN 3.99
points out, such a person suffers more intensely from the results of
past unskillful actions than does one whose awareness is unrestricted. SN 42.8
recommends the practice of the four sublime attitudes as a way of
developing an unrestricted awareness that weakens the results of past
unskillful actions.


3. blind to danger: A person who is “blind to danger” is one who does not see the drawbacks of sensual pleasure or attachment to the body. For such a person, moments of equanimity
are usually a dull spot in the midst of the quest for sensual pleasure.
This is why such moments do not go beyond the sensory stimulus that
generated them.






Translated from the Pali by Thanissaro Bhikkhu.
Access to Insight, 1 July 2010.



MN 137 (M iii 215)

Saḷāyatanavibhaṅga Sutta

{excerpt}

— An analysis of the senses —
[saḷāyatana-vibhaṅga]

In this deep and very interesting sutta, the Buddha defines
among other things what are the investigations of pleasant, unpleasant
and neutral mental feelings, and also defines the expression found in
the standard description of the Buddha: ‘anuttaro purisadammasārathī’.



Note: info·bubbles on “underdotted” English words


Pāḷi



English








‘Aṭṭhārasa manopavicārā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ
paṭicca vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ
upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ
rūpaṃ upavicarati; sotena saddaṃ sutvā somanassaṭṭhānīyaṃ saddaṃ
upavicarati, domanassaṭṭhānīyaṃ saddaṃ upavicarati, upekkhāṭṭhānīyaṃ
saddaṃ upavicarati; ghānena gandhaṃ ghāyitvā somanassaṭṭhānīyaṃ gandhaṃ
upavicarati, domanassaṭṭhānīyaṃ gandhaṃ upavicarati, upekkhāṭṭhānīyaṃ
gandhaṃ upavicarati; jivhāya rasaṃ sāyitvā somanassaṭṭhānīyaṃ rasaṃ
upavicarati, domanassaṭṭhānīyaṃ rasaṃ upavicarati, upekkhāṭṭhānīyaṃ
rasaṃ upavicarati; kāyena phoṭṭhabbaṃ phusitvā somanassaṭṭhānīyaṃ
phoṭṭhabbaṃ upavicarati, domanassaṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati,
upekkhāṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati; manasā dhammaṃ viññāya
somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ
upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha
somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā,
‘aṭṭhārasa manopavicārā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ
paṭicca vuttaṃ.


The eighteen explorations for the intellect should be known’: thus was it said. And in reference to what was it said? Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity; hearing a sound via the ear, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity; smelling an aroma via the nose, one explores an aroma that can act as the basis for happiness, one explores an aroma that can act as the basis for unhappiness, one explores an aroma that can act as the basis for equanimity; tasting a flavor via the tongue, one explores a flavor that can act as the basis for happiness, one explores a flavor that can act as the basis for unhappiness, one explores a flavor that can act as the basis for equanimity; feeling a tactile sensation via the body, one explores a tactile sensation that can act as the basis for happiness, one explores a tactile sensation that can act as the basis for unhappiness, one explores a tactile sensation that can act as the basis for equanimity; cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for unhappiness, one explores an idea that can act as the basis for equanimity. Thus the six happiness-explorations, the six distress-explorations, the six equanimity-explorations, the eighteen explorations for the intellect should be known’: thus was it said. And in reference to this was it said.


‘Chattiṃsa sattapadā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ
paṭicca vuttaṃ? Cha gehasitāni somanassāni, cha nekkhammasitāni
somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni
domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.


The thirty-six states to which beings are attached{1} should be known’: thus was it said. And in reference to what was it said? Six kinds of household joy & six kinds of renunciation joy; six kinds of household distress & six kinds of renunciation distress; six kinds of household equanimity & six kinds of renunciation equanimity.




Tattha katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ rūpānaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Ghānaviññeyyānaṃ gandhānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Jivhāviññeyyānaṃ rasānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Kāyaviññeyyānaṃ
phoṭṭhabbānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā
paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati
somanassaṃ, yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ.
Manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā
paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati
somanassaṃ, yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ.
Imāni cha gehasitāni somanassāni.


And what are the six kinds of household joy? The joy that arises when one regards as an acquisition the acquisition of forms
cognizable by the eye — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such forms after they have passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
sounds cognizable by the ear — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such sounds after they have passed, ceased, &
changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
aromas cognizable by the nose — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such aromas after they have passed, ceased,
& changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
flavors cognizable by the tongue — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such flavors after they have passed, ceased,
& changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of tactile sensations cognizable by the body
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of ideas
cognizable by the intellect — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such ideas after they have passed, ceased, & changed: That is called household joy.



Tattha katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ,
idaṃ vuccati nekkhammasitaṃ somanassaṃ. Dhammānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā, etarahi ca sabbe te
dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpā somanassaṃ, idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni
somanassāni.


And what are the six kinds of renunciation joy? The joy that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy.




Tattha katamāni cha gehasitāni domanassāni: cakkhuviññeyyānaṃ rūpānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Sotaviññeyyānaṃ
saddānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Ghānaviññeyyānaṃ
gandhānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato
pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato
uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ
domanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ
manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato
samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ
samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ
vuccati gehasitaṃ domanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Manoviññeyyānaṃ dhammānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha
gehasitāni domanassāni.


And what are the six kinds of household distress? The distress that arises when one regards as a non-acquisition the non-acquisition of forms
cognizable by the eye — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such forms after they have passed, ceased, & changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of sounds cognizable by the ear — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such sounds after they have passed, ceased,
& changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of aromas cognizable by the nose — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such aromas after they have passed, ceased,
& changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of flavors cognizable by the tongue — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such flavors after they have passed, ceased,
& changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of tactile sensations cognizable by the body
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous non-acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of ideas
cognizable by the mind — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such ideas after they have passed, ceased, & changed: That is called household distress.




Tattha katamāni cha nekkhammasitāni domanassāni: rūpānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Dhammānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni
domanassāni.


And what are the six kinds of renunciation distress? The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very forms, their change, fading, & cessation — he sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — he sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — he sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — he sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — he sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — he sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress.




Tattha katamā cha gehasitā upekkhā: cakkhunā rūpaṃ disvā upapajjati
upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Sotena saddaṃ sutvā
upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā
upekkhā, saddā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati.
Ghānena gandhaṃ ghāyitvā upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpaṃ upekkhā, gandhā sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Jivhāya rasaṃ sāyitvā upapajjati upekkhā
bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpaṃ upekkhā, rasā
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Kāyena phoṭṭhabbaṃ
phusitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino asutavato puthujjanassa. Yā evarūpaṃ
upekkhā, phoṭṭhabbaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni
vuccati. Manasā dhammaṃ viññāya upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Imā cha gehasitā upekkhā.


And what are the six kinds of household equanimity? The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action{2} & who is blind to danger{3} — sees a form with the eye. Such equanimity does not go beyond forms, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — hears a sound with the ear. Such equanimity does not go beyond sounds, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — odors an aroma with the nose. Such equanimity does not go beyond aromas, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — tastes a flavor with the tongue. Such equanimity does not go beyond flavors, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — feels a tactile sensation with the body. Such equanimity does not go beyond tactile sensations, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — cognizes an idea with the intellect. Such equanimity does not go beyond ideas, which is why it is called household equanimity.




Tattha katamā cha nekkhammasitā upekkhā: rūpānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā rūpaṃ sā ativattati. Tasmā
sā upekkhā nekkhammasitāti vuccati. Saddhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā saddaṃ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Gandhānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te
gandhā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā gandhaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Rasānaṃ tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca
sabbe te rasā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā rasaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Phoṭṭhabbānaṃ
tveva aniccataṃ viditvā
Vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā phoṭṭhabbaṃ
sā ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Dhammā tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca
sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā dhammaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Imā cha
nekkhammasitā upekkhā. Chattiṃsa sattapadā veditabbāti iti yaṃ taṃ
vuttaṃ, idametaṃ paṭicca vuttaṃ.


And what are the six kinds of renunciation equanimity? The equanimity that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond forms, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond sounds, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond aromas, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond flavors, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond tactile sensations, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond ideas, which is why it is called renunciation equanimity.


‘Chattiṃsa sattapadā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.


The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said.






So vuccati yoggācariyānaṃ ‘anuttaro purisadammasārathī’ti: iti kho
panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave,
hatthidammo sārito ekaṃyeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā
uttaraṃ vā dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito
ekaññeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ
vā. Godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati:
puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.


‘Among master trainers, he is said to be ‘the unexcelled trainer of those people fit to be tamed’:
thus was it said. And in reference to what was it said? Steered by the
elephant trainer, the elephant to be tamed runs in only one direction:
east, west, north, or south. Steered by the horse trainer, the horse to
be tamed runs in only one direction: east, west, north, or south.
Steered by the ox trainer, the ox to be tamed runs in only one
direction: east, west, north, or south.


Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito
aṭṭha disā vidhāvati. Rūpī rūpāni passati: ayaṃ ekā disā;


But steered by the Tathagataworthy and rightly self-awakened — the person to be tamed fans out in eight directions. Possessed of form, he/she sees forms. This is the first direction.


Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati: ayaṃ dutiyā disā;


Not percipient of form internally, he/she sees forms externally. This is the second direction.


Subhantveva adhimutto hoti: ayaṃ tatiyā disā;


He/she is intent only on the beautiful. This is the third direction.


sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā
nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ
upasampajja viharati: ayaṃ catutthī disā;

With
the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions
of diversity, [perceiving,] ‘Infinite space,’ he/she enters and remains
in the dimension of the infinitude of space.
This is the fourth direction.


Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati: ayaṃ pañcamī disā;

With
the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the
dimension of the infinitude of consciousness.
This is the fifth direction.


Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati: ayaṃ chaṭṭhī disā;

With
the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ he/she enters and
remains in the dimension of nothingness.
This is the sixth direction.


Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati: ayaṃ sattamī disā;

With
the complete transcending of the dimension of nothingness, he/she
enters and remains in the dimension of neither perception nor
non-perception.
This is the seventh direction.


Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati: ayaṃ aṭṭhamī disā.

With
the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception
and feeling.
This is the eighth direction.


Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā
aṭṭha disā vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro
purisadammasārathī’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.


Steered by the Tathagataworthy and rightly self-awakened — the person to be tamed fans out in eight directions. ‘Among master trainers, he (the Tathagata) is said to be the unexcelled trainer of those people fit to be tamed’: thus was it said. And in reference to this was it said.


Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.


That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.


Bodhi leaf





Notes


1. states to which beings are attached: Satta-pada.
The question in translating this compound is whether satta means
“living being” or “attached to.” In this translation, I have opted for
both.


2. has not conquered his limitations or the results of action: this passage seems related to the passage in AN 3.99,
which defines a person of limited mind, prey to the results of past bad
actions, as one who is “undeveloped in contemplating the body, undeveloped in virtue, undeveloped in concentration, and undeveloped in discernment; restricted, small-hearted, dwelling with suffering.” As AN 3.99
points out, such a person suffers more intensely from the results of
past unskillful actions than does one whose awareness is unrestricted. SN 42.8
recommends the practice of the four sublime attitudes as a way of
developing an unrestricted awareness that weakens the results of past
unskillful actions.


3. blind to danger: A person who is “blind to danger” is one who does not see the drawbacks of sensual pleasure or attachment to the body. For such a person, moments of equanimity
are usually a dull spot in the midst of the quest for sensual pleasure.
This is why such moments do not go beyond the sensory stimulus that
generated them.






Translated from the Pali by Thanissaro Bhikkhu.
Access to Insight, 1 July 2010.


https://www.youtube.com/watch?v=5TZfyq1XTd0&index=3&list=PL-L5zwuofg0eT9sov5Sz7sUCFdDtLR8Z1

Word of the Buddha (Part 1) | Ajahn Brahm | 27 Nov 2016





Streamed live on Nov 27, 2016


https://www.youtube.com/watch…
Word of the Buddha (Part 1) | Ajahn Brahm | 27 Nov 2016

Buddhist Society of Western Australia
Streamed live on Nov 27, 2016
Sutta Class

Ajahn Brahm is taking a classic text compiled by the Venerable
Nyanatiloka titled the “Word of the Buddha” which provides a staged
summary of the Buddha Dhamma. But Ajahn Brahm is heavily revising the
text to bring it up to date with contemporary English language usage.
Buddhist Society of Western Australia
http://www.bswa.org
Category
Nonprofits & Activism


youtube.com
Sutta
Class Ajahn Brahm is taking a classic text compiled by the Venerable
Nyanatiloka titled the “Word of the Buddha” which provides a staged
summary of…

comments (0)
09/15/18
2746 Sun 16 Sep 2018 LESSON (89) Sun 16 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) 60 Awakening with Awareness Facts about Buddhism Buddha’s Words to Householders Singalowada Sutta
Filed under: General
Posted by: site admin @ 4:50 pm

2746 Sun 16 Sep 2018 LESSON (89) Sun 16 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

60 Awakening with Awareness Facts about Buddhism

Buddha’s Words to Householders

Singalowada Sutta




https://www.factretriever.com/buddhism-facts
Buddhism Facts















60 Awakening with Awareness Facts about Buddhism



  • “Buddha” is not a personal name. It is an honorific title that means “awakened one.” Buddha’s real name was Siddhartha Gautama.[9]
  • Approximately 500 million people around the world, or about 10% of the world’s population, practice Buddhism.[5]
  • Some Buddhist monks practice sokushinbutsu (”a Buddha in this very body”), which
    is a type of self-mummification. Between the 12th and early 20th
    century, monks would eat pine needles, berries, tree bark, resin, and
    certain herbs to help starve and preserve the body.[5]
  • Unlike many other religions, there is no central text in Buddhism.[3]
  • According
    to legend, Buddha was born in Nepal under a full moon in a beautiful
    garden; the sky rained flower petals and the earth shook.[3]
  • Gautama Buddha Fact
    Queen Māyā of Sakya, the Buddha’s mother, died seven days after miraculously giving birth to him

  • According
    to legend, the Buddha was conceived by a mortal mother (Queen Maya) and
    a baby white elephant in the eastern part of India sometime between the
    6th and 4th centuries BC.[9]
  • Often,
    statues of the Buddha depict him with short, curly hair to show that he
    denounced his privileged past. Usually, the wealthy elite would sport a
    fashionable topknot.[2]
  • Statues of the
    Buddha often show him with half closed eyes, which is meant to show a
    state of meditation and, moreover, a state of indifference to the
    material world.[2]
  • Siddhartha Gautama (the
    Buddha) came from a Hindu family, and both religions overlap somewhat.
    The major difference is that Hinduism is clearly a theistic religion,
    whereas Buddhism is mostly non-theistic.[3]
  • Unlike
    other religious practices, Buddhism does not require a person to
    believe in a creator god or gods. Buddhism believes in three elemental
    concepts: 1) nothing is permanent, 2) all actions have consequences, and
    3) it is possible to change.[9]
  • Because
    the earliest Buddhist texts were orally transmitted and written down
    hundreds of years after Buddha’s death, scholars cannot say with
    certainty what Buddha himself taught.[3]
  • When the Buddha was asked to sum up his teachings in a single word, he said, “Awareness.”[9]

  • If there is any religion that could respond to the needs of modern science, it would be Buddhism.

    - Albert Einstein

  • The
    Buddha has often been called the “Great Physician” because he was
    primarily concerned with identifying the cause of human suffering and
    finding way to eliminate it.[3]
  • According to the Buddha, the secret to happiness is simple: To want what you have and not want what you don’t have.[3]
  • Many
    people in India at the time of the Buddha were Hindus, and he is often
    depicted alongside Hindu gods, such as Brahma “the Creator,” and Indra,
    “God of Rain and Warfare.”[9]
  • According to
    Marco Polo, “had [Buddha] been a Christian, he would have been a great
    saint of our Lord Jesus Christ, so good and pure was the life he led.”[12]
  • Laughing Buddha
    The image of the Budai, or Laughing Buddha, is often confused with Gautama Buddha

  • The
    “fat” Buddha that people often see in restaurants is not The Buddha,
    Gautama Buddha. Rather, he is a character in Chinese folklore called
    Budai.[11]
  • Depictions of the Buddha often
    show him with webbed toes, rounded ankles, and projecting heels, which,
    according to legend, are signs of a great man.[9]
  • The Buddha is a canonized saint of the Catholic and Orthodox Churches.[12]
  • According
    to tradition, the Buddha lived during the 5th century BC and died at
    the age of 80. He died lying on his right side between two Sal trees,
    which, according to legend, miraculously bloomed out of season.[5]
  • While
    different theories of Buddhism may have claimed that women could not
    achieve Nirvana, the Buddha himself said that there was no reason that
    women could not achieve enlightenment.[10]
  • Buddha
    is usually shown with elongated earlobes, which symbolize wisdom and
    understanding. Some scholars also suggest it represents his former life
    as wealthy person[14]
  • The Buddha is often depicted wearing a flamelike headdress, which represents the light of supreme knowledge.[14]
  • The Buddha’s teachings are also referred to as the dhamma, which means doctrine, truth, or law.[14]
  • Buddhists do not believe in an essential soul or self.[14]
  • When
    scientists studied the brains of Buddhist monks, they found that
    meditation actually changed the monks’ brainwaves in a way that
    increased feelings of happiness and resiliency.[4]
  • Buddhism Pyschology
    MRIs show that meditation changes the brain

  • According
    to legend, after the Buddha was cremated, a single tooth remained.
    Additionally, whoever is in possession of the tooth is the rightful
    leader of Buddhism. The tooth is currently housed in a $62 million
    dollar temple in Sri Lanka.[13]
  • After the
    Buddha died and was cremated, his ashes were divided and buried among
    his followers in India. A large, dome-shaped mound called a tupa was
    built at each burial site.[14]
  • The Buddha
    is sometimes symbolized as an umbrella. In Buddha’s time, members of the
    royalty were protected from the sun and rain by parasols, hence it
    became a symbol of protection.[14]
  • An
    image of soccer star David Beckham is enshrined on a frieze in Bangkok,
    with the likes of bodhisattvas (buddhas) and gods. His popular status
    earned him a place among the gods.[14]
  • Steve Jobs Fact
    Jobs traveled through India in 1974 and studied Zen Buddhism (Matthew Yohe / Creative Commons)

  • Biographers
    note that Steve Jobs had strong leanings toward Buddhism, particularly
    its emphasis on focus, simplicity, and perfection, all of which he tried
    to implement in his Apple designs.
    [7]
  • Actress
    Uma Thurman’s father is a professor of Indo-Tibetan Buddhist studies
    and was the first Westerner to become a Tibetan Buddhist monk.[14]
  • The world’s two largest standing Buddhas used to be in Afghanistan. However, in 2001 the Taliban destroyed the huge Buddhas.[14]
  • The
    largest seated Buddha in the world was carved out of the rock face of
    Lingyun Hill in Leshan, China, about 800 AD. The statue stands about 230
    feet (70 m) tall and the shoulders measure 90 ft (30 m) across.[14]
  • In
    Buddhism, there is no devil. Instead, something is “evil” if it causes
    suffering. According to Buddha, the cause of the most suffering is our
    ego, or the concept that we are separate from the world. When the ego
    ends, happiness begins.[14]
  • The Buddha is
    not worshipped. While some in Hinduism view the Buddha as an incarnation
    of Vishnu, most Buddhists think that Buddha is human.[14]
  • According to Buddhism, anyone can be a “buddha,” after they successfully attain enlightenment.[3]
  • In
    Buddhism, there is no Jesus Christ to save a person from their sins.
    Simply believing in Buddhism does not offer any type of grace; rather,
    each person is responsible for finding their enlightenment.[14]
  • The
    lotus is an important symbol in Buddhism. It represents the journey of
    enlightenment because it grows from the muddy water into the light, just
    as a “buddha” or enlightened one does.[14]
  • Lotus Fact
    The lotus symbolizes wealth, prosperity, purity, and fertility

  • Buddhism
    can exist without Buddha. In other words, the Buddha shared his
    findings, but he did not create them. Additionally, Buddhism is not
    exclusive to just his followers.[14]
  • While
    most religions concern themselves with the creation and the afterlife,
    in Buddhism, the most important concept is to let go of the past and
    future to focus on the moment.[14]
  • While
    some Buddhist sects believe in heaven and hell, most Buddhists believe
    heaven or hell is a state of mind. In short, by shifting our awareness,
    we attain a different level of consciousness.[3]
  • While
    many Buddhists believe in reincarnation, some do not. A Buddhist is
    allowed to believe in whatever they wish while they practice Buddhism’s
    main teachings.[3]
  • Famous Western
    Buddhists include Courtney Love, Allen Ginsberg, Kate Bosworth, Leonard
    Cohen, Orlando Bloom, Richard Gere, Sharon Stone, Tiger Woods, and Tina
    Turner.[8]
  • Guan Yin is a an important
    Buddhist goddess. Known as the “Goddess of Mercy” or “The One Who
    Perceives the Sounds of the World,” this bodhisattva is sometimes
    depicted as both male and female to show the divinity’s transcendence
    beyond gender.[3]
  • Schopenhauer and Buddhism
    Schopenhauer (1788–1860) is considered to be the first European Buddhist

  • The
    first major Western thinker to take an interest in Buddhism was German
    philosopher Arthur Schopenhauer (1788–1860). He saw it as the most
    rational and ethically evolved of all the world religions.[9]
  • According
    to legend, the Buddha sat under a tree, the Bo tree, for 49 days. After
    being tempted by demons, he discovered the Four Noble Truths and the
    Eightfold Path to Nirvana (ultimate bliss).[3]
  • The
    Four Noble Truths of Buddhism are the following: 1) existence is
    suffering, 2) the cause of suffering is craving and attachment, 3)
    suffering stops at some point and turns into Nirvana, and 4) the path to
    Nirvana consists of eight steps, which is called the Eightfold Path.[9]
  • The
    three major branches of Buddhism in the modern world are Mahayana
    Buddhism, Theravada Buddhism, and Vajrayana Buddhism. Mahayana Buddhism
    is believed to be the largest branch, with Theravada Buddhism and
    Vajrayana coming in second and third, respectively.[3]
  • The
    Eightfold Path to Nirvana is to be moderate in 8 areas: 1)
    concentration, 2) views, 3) speech, 4) resolve, 5) action, 6)
    livelihood, 7) effort, and 8) mindfulness.[1]
  • According
    to Buddhism, karma is the basis for living a moral and good life.
    Literally translated as “action,” “effect,” or “fate,” karma can be seen
    as a type of elevator that takes people from one floor of consciousness
    to another.[1]
  • Approximately 1 in 7 Asian Americans, or 14%, are Buddhist.[1]
  • Nearly
    four million Americans now practice Buddhism, which is more than the
    number of Episcopalians. Of these, about half have post-graduate
    degrees.[6]
  • The Buddha’s last words were, “Decay is inherent in all things: be sure to strive with clarity of mind (for Nirvana).”[9]
  • The
    ultimate goal of Buddhism is to put an end to suffering and rebirth.
    The way to end suffering is by fulfilling the human potential for
    goodness and happiness.[3]
  • Fun Buddha Fact
    The
    eight parts of the path to liberation are grouped into three essential
    elements of Buddhist practice: moral conduct, mental discipline, and
    wisdom

  • The
    symbol of the Noble Eightfold Path represents the Buddhist faith. Its
    eight spokes represent the “Middle Way,” which means a Buddhist life
    should not be too hard nor too easy.[14]
  • Buddhism
    doesn’t have a single leader, and there is not a central office similar
    to that of the Pope in Catholicism, which means Buddhism tends to
    fissure readily.[9]
  • The Buddha had only
    one son named Rahula (”Fetter”). Shortly after he was born, the Buddha
    left his family to seek enlightenment. His son would later become the
    first Sāmanera (novice monk).[9]
  • Buddhists in Asia do not refer to their religion as “Buddhism.” Rather, they call it either Dharma (”law”) or the Buddha-sasana (”teachings of the Buddha”).[9]
  • Tibetan
    Buddhists have adopted a policy of peaceful resistance to the invasion
    of their country by the Chinese in 1950 after a million Tibetans were
    killed and over 6,000 monasteries were destroyed.[9]




factretriever.com
Since its origin in India over 2,000 years ago, Buddhism has spread…


https://in.pinterest.com/pin/AUZwGNmLJ9Bncfx43uuawIk094e7dg50-HEul_z5-Kk2puHSH2qgidw/
Amazing Buddhism infographic packed with mind-blowing facts, little-known history, surprising statistics, and much more
https://in.pinterest.com/pin/201395414562392734/
The Buddhist Wheel Poster
https://in.pinterest.com/pin/374080312775851788/
I am a Buddhist Poster


https://in.pinterest.com/pin/471400285979991391/  
 
Although the ‘Path’ has eight separate steps, they are not intended to be followed one after another, they are eight aspects of life, all of which can be integrated every day. #spirituality #spiritual #awakening #mindfulness #buddha #buddhism #infographic #eightfoldpath   - To find more info graphics, visit http://on.fb.me/1Oo3PIV or follow us at www.facebook.com/chokiart
https://in.pinterest.com/pin/620300548647743070/
The principal purpose of the Buddhist organization is to perpetuate the simple truth that suffering is the result of wrong action, and happiness and security are the rewards of right thinking and virtuous living.
https://in.pinterest.com/pin/8373949284553158/
Not too long ago someone told me that their understanding of buddhism was that we just read quotes and have to live the same life over and over again... Well here it is broken down for those who are confused.

https://www.youtube.com/watch?v=ujJnYLcCKuw
Introduction — Sigalovada Sutta by Shan Kumaratunga

6

Not too long ago someone told me that their understanding of buddhism was that we just read quotes and have to live the same life over and over again... Well here it is broken down for those who are confused.


https://www.youtube.com/watch?v=ibnWgcIqpdM
Singalowada Sutta
Damsak1
Published on Sep 7, 2012
Venerable Kiribathgoda Gnanananda Thero
Category
Education


youtube.com
Venerable Kiribathgoda Gnanananda Thero

https://www.youtube.com/watch?v=ujJnYLcCKuw
Introduction — Sigalovada Sutta by Shan Kumaratunga

6
1
Share
Golden Lion Edu
Published on May 1, 2013
Sigalovada sutta (singal — to sigalaka / ovada — advice / sutta
-discourse) which belongs to the Digha Nikaya in Sutta Pitaka is one of
the most well-known discourses in Buddhist world. It is one of the
greatest and most valuable set of teachings which deals with basic
morality, building and preserving wealth, friendships, the reciprocal
responsibilities in social relationships, and the qualities of
successful persons. It is also called Gihi Vinaya or laymen’s discourse.
The laymen’s code of discipline or laymen’s Dhamma. This sutta
beautifully describes and gives a clear picture of the domestic and
social life of the lay people.
Category
Education


youtube.com
Sigalovada sutta (singal — to sigalaka / ovada — advice / sutta -discourse) which belongs to the Digha Nikaya…

http://oaks.nvg.org/budhous.html
Site Map
Buddhism for Householders: Buddha Sayings

Buddha’s Words to Householders

Do not fall away from happiness. [Buddha’s wisdom]

What follows is based on Digha Nikaya 31: Sigalovada Sutta (The Discourse to Sigala – “A Layperson’s Guidelines”. Below are extracts and slight modulations.

❦❦❦❦

On one occasion the Exalted One [Buddha] was dwelling in the Bamboo Grove, the Squirrels’
Sanctuary, near Rajagaha. There he set down guidelines for householders.
A few of them have been slightly adjusted here.

Overview

Inasmuch the good disciple

  • has eradicated the four vices in conduct, [1]
  • commits no evil action [as enumerated in the following text - or otherwise],
  • abstains from dissipating wealth, avoiding fourteen evil things, covering six
    life areas appropriately, and entering on the victorious path for here and hereafter
    -

he is favoured in this world and in the world beyond: After death he enters a
happy heavenly realm. [Mod Buddha]

[1] kamma-kilesa, lit., ‘actions of
defilement.’

The destruction of life, householder, is a vice and so are stealing, sexual misconduct,
and lying. [Buddha]

Killing, stealing, lying and adultery, these four evils the wise never praise.
[Buddha]

The fit disciple is not led by desire, anger, ignorance, and fear. He commits no
evil. [Buddha]

Whoever through desire, hate or fear, or ignorance should transgress the Dhamma, all
his glory fades away. Whoever through desire, hate or fear, or ignorance never
transgresses the Dhamma, all his glory ever increases. [Buddha]

Channels of Misery to Come

3. What are the six channels for dissipating wealth which a follower does not pursue?

  1. indulgence in intoxicants which cause infatuation and heedlessness;
  2. sauntering in streets at unseemly hours;
  3. frequenting theatrical shows;
  4. indulgence in gambling which causes heedlessness;
  5. association with evil companions;
  6. the habit of idleness.

(a) There are these six evil consequences in indulging in intoxicants which cause
infatuation and heedlessness:

  1. loss of wealth,
  2. increase of quarrels,
  3. susceptibility to disease,
  4. earning an evil reputation,
  5. shameless exposure of body,
  6. weakening of intellect.

(b) There are these six evil consequences in sauntering in streets at unseemly hours:

  1. he himself is unprotected and unguarded,
  2. his wife and children are unprotected and unguarded,
  3. his property is unprotected and unguarded,
  4. he is suspected of evil deeds, [3]
  5. he is subject to false rumours,
  6. he meets with many troubles.

[3] Crimes committed by others.

(c) There are these six evil consequences in frequenting theatrical shows: He is ever
thinking:

  1. where is there dancing?
  2. where is there singing?
  3. where is there music?
  4. where is there recitation?
  5. where is there playing with cymbals?
  6. where is there pot-blowing? [4]

[4] A form of amusement.

(d) There are these six evil consequences in indulging in gambling:

  1. the winner begets hate,
  2. the loser grieves for lost wealth,
  3. loss of wealth,
  4. his word is not relied upon in a court of law,
  5. he is despised by his friends and associates,
  6. he is not sought after for matrimony; for people would say he is a gambler and is
    not fit to look after a wife.

(e) There are these six evil consequences in associating with evil companions, namely:
any gambler, any libertine, any drunkard, any swindler, any cheat, any rowdy is his
friend and companion.

(f) There are these six evil consequences in being addicted to idleness: He does no work,
saying:

  1. that it is extremely cold,
  2. that it is extremely hot,
  3. that it is too late in the evening,
  4. that it is too early in the morning,
  5. that he is extremely hungry,
  6. that he is too full.

Living in this way, he leaves many duties undone, new wealth he does not get, and
wealth he has acquired dwindles away. [Buddha]

One is a bottle friend; one says, ‘friend, friend’ only to one’s face; one is a friend
and an associate only when it is advantageous. [Buddha]

Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice
– these six causes ruin a man. [Buddha]

The man who has evil comrades and friends is given to evil ways, to ruin does he fall
in both worlds — this one and the next. [Buddha]

Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours,
evil companions, avarice — all these causes ruin a man. [Buddha]

Who plays with dice and drinks intoxicants, goes to women who are dear unto others as
their own lives, associates with the mean and not with elders — he declines just as
the moon during the waning half. [Buddha]

Who . . . frequents the bars, sinks in debt as a stone in water, swiftly brings
disrepute to his family. [With Buddha]

Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is
licentious, is not fit to lead a household life. [Buddha]

Who says it is too hot, too cold, too late, and leaves things undone, the
opportunities for good go past such men. [Buddha]

But he who does not regard cold or heat any more than a blade of grass and who does
his duties manfully, does not fall away from happiness. [Buddha]

Bad Friends and Foes after Some Time

These four should be understood as foes in the guise of friends:
(1) he who appropriates a friend’s possessions,
(2) he who renders lip-service,
(3) he who flatters,
(4) he who brings ruin. [Buddha]

(1) In four ways should one who appropriates be understood as a foe in the guise of a
friend:

  1. he appropriates his friend’s wealth,
  2. he gives little and asks much,
  3. he does his duty out of fear,
  4. he associates for his own advantage.

(2) In four ways should one who renders lip-service be understood as a foe in the guise
of a friend:

  1. he makes friendly profession as regards the past,
  2. he makes friendly profession as regards the future,
  3. he tries to gain one’s favor by empty words,
  4. when opportunity for service has arisen, he expresses his inability.

(3) In four ways should one who flatters be understood as a foe in the guise of a friend:

  1. he approves of his friend’s evil deeds,
  2. he disapproves his friend’s good deeds,
  3. he praises him in his presence,
  4. he speaks ill of him in his absence.

(4) In four ways should one who brings ruin be understood as a foe in the guise of a
friend:

  1. he is a companion in indulging in intoxicants that cause infatuation and
    heedlessness,
  2. he is a companion in sauntering in streets at unseemly hours,
  3. he is a companion in frequenting theatrical shows,
  4. he is a companion in indulging in gambling which causes heedlessness.

The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold;
avoid them from afar as paths of peril.

True Friends

These four should be understood as warm-hearted friends:
(1) he who is a helpmate,
(2) he who is the same in happiness and sorrow,
(3) he who gives good counsel,
(4) he who sympathises. [Buddha]

1) In four ways should a helpmate be understood as a warm-hearted friend:

  1. he guards the heedless,
  2. he protects the wealth of the heedless,
  3. he becomes a refuge when you are in danger,
  4. when there are commitments he provides you with double the supply needed.

(2) In four ways should one who is the same in happiness and sorrow be understood as a
warm-hearted friend:

  1. he reveals his secrets,
  2. he conceals one’s own secrets,
  3. in misfortune he does not forsake one,
  4. even his life he sacrifices for one’s sake.

(3) In four ways should one who gives good counsel be understood as a warm-hearted
friend:

  1. he restrains one from doing evil,
  2. he encourages one to do good,
  3. he informs one of what is unknown to oneself,
  4. he points out the path to heaven.

(4) In four ways should one who sympathises be understood as a warm-hearted friend:

  1. he does not rejoice in one’s misfortune,
  2. he rejoices in one’s prosperity,
  3. he restrains others speaking ill of oneself,
  4. he praises those who speak well of oneself.

The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too –
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child. [Buddha]

The wise and virtuous shine like a blazing fire. [Buddha]

Comparison


Real understanding of friendly service may also be had through the four life ideals in Hinduism. They are artha, wealth; kama, pleasures; dharma, righteousness; and moksha, liberation.


1. Those who set out to hinder our getting solvent, our fine pleasures,
hamper or hinder righteousness, and keep us from better freedom
degrees, are not friends. They function more or less as enemies of our long-run welfare. Those who take our all right confidence away, may be of the same ilk.


2. Those who do not hinder or thwart our getting in our way towards
realising the four goals, but do not help us a bit either, may be
classified as just so-so. Many associates may be of such a kind, or be
seen as bartering ones. Skilful trade (bartering) leaves both parties
satisfied.


3. Those who help us through ups and downs are good friends. How able
they are, is another matter. But those who help us toward getting
solvency, or usher it in, are good friends. Those who help us getting
abler, likewise. Those who allow us or help us to get fine pleasures are
friends too, and should be remembered and treated as such. Those who
tell us what is right or proper for us, are also friends, even if their
frienly counsels may be hard to take at the time.


4. And those who help us toward more freedom may be the best friends of
all - there is inner freedom, mental, and outer freedom, to name some
of them, and “every little helps,” hopefully. - TK

Handling Wealth

He who acquires his wealth in harmless ways
like a bee that gathers honey; [6]
riches mount up for him
like an ant hill’s rapid growth. [Buddha]

[6] Dhammapada v. 49: “As a bee, without harming the
flower, its colour or scent, flies away, collecting only the honey . .
.”

With wealth acquired this way,
a layman fit for household life,
divides his wealth in four portions:
thus will he win friendship. [Buddha]

One portion he uses for his wants, [7]
two portions he spends on his business,
the fourth he keeps for times of need. [Buddha]

[7] This portion includes what is spent on good works:
gifts to the wise and contemplatives, charity, etc.

Basics for Six Fields of Life

Children and Parents

In five ways . . . a child should minister to his parents . . .:

  1. Having supported me I shall support them,
  2. I shall do their duties,
  3. I shall keep the family tradition,
  4. I shall make myself worthy of my inheritance,
  5. furthermore I shall offer alms in honour of my departed relatives. [9]

In five ways the parents thus ministered to . . . by their children, show their
compassion:

  1. they restrain them from evil,
  2. they encourage them to do good,
  3. they train them for a profession,
  4. they arrange a suitable marriage,
  5. at the proper time they hand over their inheritance to them.

In these five ways do children minister to their parents . . . and the parents show their
compassion to their children. Thus is [very much of personal life] covered by them and
made safe and secure. [Buddha]

Pupils and Teachers

In five ways a pupil should minister to a teacher . . .:

  1. by rising from the seat in salutation,
  2. by attending on him,
  3. by eagerness to learn,
  4. by personal service,
  5. by respectful attention while receiving instructions.

In five ways do teachers thus ministered to . . . by their pupils, show their compassion:

  1. they train them in the best discipline,
  2. they see that they grasp their lessons well,
  3. they instruct them in the arts and sciences,
  4. they introduce them to their friends and associates,
  5. they provide for their safety in every quarter.

The teachers thus ministered to . . . by their pupils, show their compassion towards them
in these five ways. Thus is [facets of group living] covered by them and made safe and
secure. [Buddha]

Husband and Wife

In five ways should a wife . . . be ministered to by a husband:

  1. by being courteous to her,
  2. by not despising her,
  3. by being faithful to her,
  4. by handing over authority to her,
  5. by providing her with adornments.

The wife thus ministered to . . . by her husband shows her compassion to her husband in
five ways:

  1. she performs her duties well,
  2. she is hospitable to relations and attendants [10]
  3. she is faithful,
  4. she protects what he brings,
  5. she is skilled and industrious in discharging her duties.

[10] lit., ‘the folk around’ (parijana).

In these five ways does the wife show her compassion to her husband who ministers to her
. . . Thus is the [partner area] covered by him and made safe[r] and [far more] secure.
[Buddha]

On Friendly Terms with Relatives, on and up

In five ways should a clansman minister to his friends and associates in the [area of
esteem]:

  1. by liberality,
  2. by courteous speech,
  3. by being helpful,
  4. by being impartial,
  5. by sincerity.

The friends and associates thus ministered to . . . by a clansman show compassion to him
in five ways:

  1. they protect him when he is heedless,
  2. they protect his property when he is heedless,
  3. they become a refuge when he is in danger,
  4. they do not forsake him in his troubles,
  5. they show consideration for his family.

The friends and associates thus ministered to . . . by a clansman show their compassion
towards him in these five ways. Thus is the [esteem area] covered by him and made safe[r]
and [far more] secure. [Buddha]

Serving and Administering

In five ways should a master minister to his servants and employees as the [bottom
area]:

  1. by assigning them work according to their ability,
  2. by supplying them with food and with wages,
  3. by tending them in sickness,
  4. by sharing with them any delicacies,
  5. by granting them leave at times.

The servants and employees thus ministered to as the [deep area] Nadir by their master
show their compassion to him in five ways:

  1. they rise before him,
  2. they go to sleep after him,
  3. they take only what is given,
  4. they perform their duties well,
  5. they uphold his good name and fame.

The servants and employees thus ministered to . . . show their compassion towards him in
these five ways. Thus is the [bottom field of life] covered by him and made safe and
secure. [Buddha]

Recluses and Intellectuals and . . .

In five ways should a householder minister to ascetics and brahmans as the [top area]:

  1. by lovable deeds,
  2. by lovable words,
  3. by lovable thoughts,
  4. by keeping open house to them,
  5. by supplying their material needs.

The ascetics and brahmans thus ministered to . . . by a householder show their
compassion towards him in six ways:

  1. they restrain him from evil,
  2. they persuade him to do good,
  3. they love him with a kind heart,
  4. they make him hear what he has not heard,
  5. they clarify what he has already heard,
  6. they point out the path to a heavenly state.

In these six ways do ascetics and brahmans show their compassion towards a householder
who ministers to them as [of the top area]. Thus is the [top area] covered by him and
made safe[r] and [better and perhaps more] secure. [These are evil times]

The four main directions of the compass and up and
down constitute a framework and relate to a fundamental symbolism: As the new day beings
in the East, so life begins with parents’ care; teacher’s fees are associated with the
South; domestic cares follow when the youth becomes man, as the West [representing
partners, friends etc.] holds the later daylight; North is ‘beyond’ (uttara), so by help
of friends and so on he can get beyond troubles.” – (cf. Rhys Davids). The symbolism
is
not credited too much in the West, and is, after all, secondary; the good points are as
given by Buddha anyway.

. . .

Favorable Qualities for Householders

Who is wise and virtuous,
Gentle and keen-witted,
Humble and amenable,
Such a one may attain to honour. [Buddha]

Who is energetic and not indolent,
In misfortune unshaken,
Flawless in manner and intelligent,
Such a one may attain to honour. [Buddha]

Who is hospitable, and friendly,
Liberal and unselfish,
A guide, an instructor, a leader,
Such a one may attain to honour. [Buddha]

Generosity, sweet speech,
Helpfulness to others,
Impartiality to all,
As the case demands. [Buddha]

These four winning ways make the world go round.
. . .
These four winning ways the wise appraise in every way,
To eminence they attain, and should gain praise. [Mod Buddha]

Final Words

The young householder Sigala said: “Excellent! It is as if a man were to:

  • set upright that which was overturned,
  • reveal that which was hidden,
  • point out the way to one who had gone astray,
  • hold a lamp amidst the darkness,

so that those who have eyes may see.”

The old doctrine has been explained.

Yukinobu?. Seven sages of the Bamboo Grove. From the Edo period (1800s or earlier). Detail.
Two bamboo grasses now: a grove later if things go well.


Published on Oct 15, 2015

https://www.youtube.com/watch…
The Chant of Metta(English Version)by Imee Ooi
dex752
Published on Oct 15, 2015
The Chant of Metta(English version)
by Imee Ooi

May I be free from enmity and danger
May I be free from mental suffering
May I be free from physical suffering
May I take care of myself happily
May my parents
teacher relatives and friends
fellow Dhamma farers
be free from enmity and danger
be free from mental suffering
be free from physical suffering
may they take care of themselves happily
May all yogis in this compound
be free from enmity and danger
be free from mental suffering
be free from physical suffering
May they take care of themselves happily
May all monks in this compound
novice monks
laymen and laywomen disciples
be free from enmity and danger
be free from mental suffering
be free from physical suffering
May they take care of themselves happily
May our donors of the four supports: clothing, food, medicine and lodging
be free from enmity and danger
be free from mental suffering
be free from physical suffering
May they take care of themselves happily
May our guardian devas
in this monastery
in this dwelling
in this compound
May the guardian devas
be free from enmity and danger
be free from mental suffering
be free from physical suffering
may they take care of themselves happily
May all beings
all breathing things
all creatures
all individuals (all beings)
all personalities (all beings with mind and body)
may all females
all males
all noble ones (saints)
all worldlings (those yet to attain sainthood)
all devas (deities)
all humans
all those in the four woeful planes
be free from enmity and dangers
be free from mental suffering
be free from physical suffering
may they take care of themselves happily
May all being be free from suffering
May whatever they have gained not be lost
All beings are owners of their own Kamma
in the eastern direction
in the western direction
in the northern direction
in the southern direction
in the southeast direction
in the northwest direction
in the northeast direction
in the southwest direction
in the direction below
in the direction above
May all beings
all breathing things
all creatures
all individuals (all beings)
all personalities (all beings with mind and body)
may all females
all males
all noble ones (saints)
(those yet to attain sainthood)
all devas (deities)
all humans
all those in the 4 woeful planes
be free from enmity and dangers
be free from mental suffering
be free from physical suffering
may they take care of themselves happily
May all beings be free from suffering
May whatever they have gained not be lost
All beings are owners of their own kamma
As far as the highest plane of existence
to as far down as the lowest plane
in the entire universe
whatever beings that move on earth
may they be free from mental suffering and enmity
may they be free from physical suffering and danger
As far as the highest plane of existence
to as far down as the lowest plane
in the entire universe
whatever beings that move on water
may they be free from mental suffering and enmity
may they be free from physical suffering and danger
As far as the highest plane of existence
to as far down as the lowest plane
in the entire universe
whatever beings that move in air
may they be free from mental suffering and enmity
may they be free from physical suffering and danger
Category
Music
Music in this video
Learn more
Song
慈經﹝中文唸誦版﹞
Artist
黃慧音
Album
慈經
Licensed to YouTube by
Wind Music TV (on behalf of 風潮音樂), and 3 Music Rights Societies


youtube.com
The
Chant of Metta(English version) by Imee Ooi May I be free from enmity
and danger May I be free from mental suffering May I be free from
physical…

     https://www.urbandharma.org/pdf/sigalovada.pdf

ŬŪ
Sigalaka householder on his deathbed said to his
son, “my dear son, aĞer my death, get up early in
the morning and with wet hair and wet garments
you should worship the east, south, west, north,
nadir and zenith. You should do this without fail.
This is my last advice.”
Ŭū
Sigalaka young householder rising early with wet
hair and wet garments and clasped hands upliĞed,
paid worship to east, south, north nadir and the
zenith.


comments (0)
09/13/18
2744 Fri 14 Sep 2018 LESSON (87) Fri 14 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) M
Filed under: General
Posted by: site admin @ 1:51 pm
2744 Fri 14 Sep 2018 LESSON (87) Fri 14 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

M

Story of the Buddha Illustrated Text Book

E-mail:
bdea@buddhanet.net Web site: www.buddhanet.net
Buddha Dharma Education Association Inc.

STORY OF THE BUDDHA The Colouring Book
is now available from BuddhaNet’s Web site: www.buddhanet.net
Buddha Dharma Education Association Inc.

S���� �� ��� B�����
For Primary Students Text with line-drawings
C�������� © B����� D����� E�������� A����������, S����� A��������

E-�������� B������� �� ��� I�������
This Buddhist education material is part of BuddhaNet’s E-learning
course:
“Buddhist Studies for Primary Students” available on the Buddha Dharma
Education Association’s Web
site: www.buddhanet.net
Direct link:
It is a gradual training course in Buddhism to the young. The emphasis
is given on the Buddha as an exemplar, his Teach- ing (Dharma) and
application of the Teachings to daily life. The course includes a
section on “Guided Meditation for Primary Students”, also available as a
BuddhaNet E-book.
Buddha Dharma Education Association Inc.
P.O. Box K���� Haymarket, Sydney NSW ���� Australia
Web site: www.buddhanet.net
Email: bdea@buddhanet.net
Please print this book on A� sized paper, one page per page.

C�������
�. T�� ������� ����� ��� B����� ���� ��
………………………………….. � �. T�� ���� �� K�����������
…………………………………………………………………………………
� �. ���� M��� M��� ��� K��� S���������
…………………………… � �. T�� ����� �� ���� M��� M���
…………………………………………………………. � �.
P������� G����� ����� ���� �� ��� ���� ������ ……………….. � �.
T�� ������’� ������-��������
……………………………………………………………………….
� �. T�� ������ �������� � �����
…………………………………………………………………………
� �. R������� � ���� ���� �� D��������
………………………………………………… � �. T��
��������� ��������
…………………………………………………………………………………..

��. S����� ��� ������ �� ����
………………………………………………………………………………
�� ��. S�����R��� �� ����� ����������
………………………………………………………… ��
��. T�� ���� ����� S�����R��� � ������
…………………………………………….. �� ��.
S�����R���’� �����, P������� Y��������
………………………………… �� ��. T�� �����-������ �������
………………………………………………………………………….
�� ��. T�� �������� ������
……………………………………………………………………………………………..
�� ��. T�� � ������: ��� ���
…………………………………………………………………………………………….
�� ��. T�� � ������: ��������
……………………………………………………………………………………………
�� ��. T�� � ������: �����
………………………………………………………………………………………………….
�� ��. T�� � ������: � ����
……………………………………………………………………………………………..
�� ��. T������ ���� ���� ��� �������
………………………………………………………. �� ��.
S�����R��� ������ ����
………………………………………………………………………………..
�� ��. A ���� ���� �� K�����������
………………………………………………………………..
��
v

��. L����� �� � ����
………………………………………………………………………………………………………
�� ��. C��������� ��� �� ������� ����
…………………………………………………….. �� ��.
S������� �� ������ ���������
…………………………………………………………………
�� ��. W������ ���� ��������� ����� ��� ���� ������ ………….. ��
��. S�����R��� ���� A���� K�����
……………………………………………………… �� ��.
I� ������ �� ��� �����
……………………………………………………………………………………
�� ��. T����� ��� ������� ���������
……………………………………………………………………
�� ��. S�����R���, ��� �������
………………………………………………………………………………….
�� ��. S�������� ������ �� ������� ��������
………………………………………. �� ��. A �������� ���
����� S�����R���
………………………………………………….. �� ��.
S����� ����� �� �������� �� ����-����
……………………………………… �� ��. M����� � ��� ��
������ �� ��� ����� …………………………………….. �� ��.
M��������� ����� ��� ����� ����
…………………………………………………….. �� ��.
T�� ������� �������������
…………………………………………………………………….
�� ��. A B������ ��������� ��� B�����
…………………………………………………… �� ��. T��
B����� ������� �� �����
………………………………………………………………….
�� ��. T�� B����� ����� ��� ������ ����������
……………………………. �� ��. M������ �� ���� ��� ����
���������� ……………………………………….. �� ��. T��
B����� ��������� ��� ����������
…………………………………….. �� ��. T������� ��� F���
N���� T�����
……………………………………………………. �� ��.
I���������� Y���
……………………………………………………………………………………………………….
�� ��. S�������� ��� D�����
…………………………………………………………………………………..
�� ��. G���� �� U������ �������
…………………………………………………………………………..
�� ��. G���� �� ��� ���� �� R�������
…………………………………………………………….
��
vi

��. S����� �������� �� ��� ��� ����������
…………………………………………. �� ��. G����� ��� F���
P������� �� S�����
……………………………………………… �� ��. U�������
��� K�����
…………………………………………………………………………………………….
�� ��. M������ ��� ������� A�����
…………………………………………………………………..
�� ��. A�����’� ������������
……………………………………………………………………………………………
�� ��. U������� ��� K����� ������ ���������
……………………………………….. �� ��. T�� ���������� ��
V�������
…………………………………………………………………..
�� ��. I���������� ��� �������� �� ��������
…………………………………… �� ��. R�������� ��
K�����������
……………………………………………………………………..
�� ��. S��������� �� ����� ���� ��� B�����
…………………………………….. �� ��. T�� B����� ���������
S��������� …………………………………………….. �� ��.
T������� ��� D����� �� ��� ������
…………………………………………….. �� ��. T��
B�����’� ���, P����� R�����
……………………………………………………. �� ��.
K��� S���������’� �����
……………………………………………………………………………
�� ��. P������� G����� �������� ����������
………………………………………… �� ��. P������� G�����
���� A����� ��� ���� …………………………………… �� ��.
A����� ��������� ��� B�����
…………………………………………………………… ��
��. P������� G����� ������� ��� ����� ���
…………………………………… �� ��. D�������� ������� ���
B�����
…………………………………………………………… ��
��. D��������’� ���� ������
………………………………………………………………………………..
�� ��. D�������� �������� �� ���� ��� B�����
……………………………… �� ��. A ���� �������� ����� ��
������-�������� …………………….. �� ��. T�� B����� ��������
D�������� ……………………………………………………..
�� ��. D��������’� ����� ����� �� �����
………………………………………………….. ��
vii

��. R���� ������� ���� ����� �� �����������
………………………….. �� ��. O� ��� ����� ����-�����
…………………………………………………………………………….
�� ��. I���������� ����� �� ��� ��������� ����
………………………… �� ��. T������� ��� ������ ���� �������
………………………………………………….. �� ��.
B������ �� ��� �����
……………………………………………………………………………………………
�� ��. R������ ���������
…………………………………………………………………………………………………
�� ��. H������ �� ����� ������’� ��������
………………………………………………. �� ��. A��������
������’� ���������
………………………………………………………………
�� ��. R�������� �� ��� H�������� ���������
……………………………….. �� ��. G����� A����� ���� �����
������������ …………………………….. �� ��. R�������� ���
��� �� ����
…………………………………………………………………………….
�� ��. T�� ����� ������������ �� ��� �����
…………………………………………… �� ��. T�� ����
����� �� ��� ���� �� V�����
………………………………………………. �� ��. C����
������ ��� B����� ��� ���� ���� ……………………………… ��
��. F���� ������� ����� ������� ��� ��� �����
………………………. �� ��. A����� �� �������� ���� �����
………………………………………………………… ��
��. A����� �� ����� ����-�������� ������
……………………………………. �� ��. A����� ���� �� ����
��� ������ �� K������� ……………….. �� ��. T�� ������ ��
K������� ������ ��� ��� B����� …………. �� ��. S������� ����� �
������� ���� ��� B����� …………………… �� ��. T�� B�����’�
������������ �� S������� ………………………………… �� ��.
T�� ���� ����� �� ��� B�����
…………………………………………………………….
�� ��. T�� ����� N������
………………………………………………………………………………………………….
��
viii

�. T�� ������� ����� ��� B����� ���� ��
1. TheheroofourstoryisPrinceSiddhartha,theBuddha-to-be,wholivedmorethan
2,500 years ago. His father was the Rajah of the Sakya clan, King
Suddhodana, and his mother was �een Maha Maya. They lived in India, in a
city called Kapilava�hu, in the foothills of the Himalayas.

�. T�� ���� �� K�����������
2. Siddhartha’s parents belonged to the Indian warrior caste. They
lived in a great palace in their capital city of Kapilava�hu, beneath
the majestic mountains of the Himalayas. �een Maha Maya was beautiful,
intelligent and good. King Suddhodana was honoured and respected because
he ruled well. Both of them were admired and loved by the people they
ruled.

�. ���� M��� M��� ��� K��� S���������
3. A�er many years, �een Maha Maya became pregnant. She and her husband
were very happy about it. On the full moon day in the month of May, she
gave birth to a boy in Lumbini Park, while she was on her way to see
her parents. Five days a�er the prince’s birth the king asked five wise
men to select a name for his son. They named him Siddhartha. This name
means “the one whose wishes will be fulfilled”.

�. T�� ����� �� ���� M��� M���
4. There had been much rejoicing at the birth of the prince, but two
days a�er he was named, �een Maha Maya died. Everybody was shocked and
felt very sad. But the saddest person was, of course, her husband King
Suddhodana. He was worried, too, because his wise advisers had predicted
that if the prince saw someone old, someone sick, a dead person, and a
monk, he would want to leave the palace and become a monk himself,
instead of being a prince.

�. P������� G����� ����� ���� �� ��� ���� ������
5. The�een’ssisterPrajapatiGotamitookcareofthebabyprincewithasmuchlove
as if he were her own son. Prince Siddhartha was a healthy and happy
boy. He liked to learn and found it easy to study, and was the cleverest
in his class and the best at games. He was always considerate to others
and was popular among his friends.

�. T�� ������’� ������-��������
6. Theprincewaskindtoeveryone.Hewasgentlewithhishorseandotheranimals.
Because he was a prince his life was very easy, and he could have chosen
to ignore the problems of others. But he felt sympathy for others. He
knew that all creatures, including people, animals and all other living
beings, like to be happy and don’t like suffering and pain.

�. T�� ������ �������� � �����
7.
Siddharthaalwaystookcarenottodoanythingharmfultoanycreature.Helikedto
help others. For example, one day the prince saw one of the town boys
beating a snake with a stick. He immediately stopped the boy, and told
him not to hurt the snake.

�. R������� � ���� ���� �� D��������
8. One day, Siddhartha was playing with his friends in the palace
garden. One of the boys was his cousin, Prince Devada�a. While
Siddhartha was gentle and kind, Devada�a was by nature cruel and liked
to kill other creatures. While they were playing, Devada�a shot a swan
with his bow and arrow. It was badly wounded. But Siddhartha took care
of the swan until its wounds healed. When the swan was well again, he
let it go free.

�. T�� ��������� ��������
9. Siddhartha liked to watch what was happening and think about
different things. One a�ernoon his father took him to the annual
Ploughing Festival. The king started the ceremony by driving the first
pair of beautifully decorated bullocks. Siddhartha sat down under a
rose-apple tree and watched everyone. He noticed that while people were
happily enjoying themselves, the bullocks had to work terribly hard and
plough the field. They did not look happy at all.

��. S����� ��� ������ �� ����
10. Then Siddhartha noticed various other creatures around him. He saw a
lizard eating ants. But soon a snake came, caught the lizard, and ate
it. Then, suddenly a bird came down from the sky, picked up the snake
and so it was eaten also. Siddhartha realised that all these creatures
might think that they were happy for a while, but that they ended up
suffering.
��

��. S�����R��� �� ����� ����������
11. Siddhartha thought deeply about what he saw around him. He learned
that although he was happy, there was a lot of suffering in life. So he
felt deep sympathy for all creatures. When the king and the maids
noticed that the prince was not among the crowd, they went to look for
him. They were surprised to find the prince si�ing crossed-legged, in
deep meditation.
��

��. T�� ���� ����� S�����R��� � ������
12. The king did not want his son to think about deep things in life
too much, because he remembered that the wise men had predicted that his
son might one day want to leave the palace and become a monk. So, in
order to distract him, the king built Siddhartha a beautiful palace with
a lovely garden to play in. But this did not stop the prince from
thinking about the suffering and unhappiness that he noticed around him.
��

��. S�����R���’� �����, P������� Y��������
13. Siddharthagrewuptobeahandsomeyoungmanofgreatstrength.Hewasnow of an
age to get married. To stop Siddhartha from thinking of leaving home,
King Suddhodana arranged for him to be married to his own beautiful
cousin, Princess
Yasodhara.
��

��. T�� �����-������ �������
14. Following the ancient tradition, Siddhartha had to prove how brave
he was to be worthy of Yasodhara. In the presence of her parents he was
asked to tame a wild horse. Siddhartha tamed the horse not by beating
it, as some suitors might, but by talking to the horse to calm it and
stroking it gently. Yasodhara wanted to marry the prince, and no one
else. They were married in a great ceremony. Both were only sixteen
years old.
��

��. T�� �������� ������
15. To stop the prince from thinking about unhappiness or leaving home,
King Suddhodana built a pleasure palace for Siddhartha and Yasodhara.
Dancers and singers were asked to entertain them, and only healthy and
young people were allowed into the palace and the palace garden. The
king did not want Siddhartha to know that everybody gets sick, grows old
and will die. But in spite of the king’s efforts, the prince was not
happy. He wanted to know what life was like for people who lived outside
the palace walls.
��

��. T�� � ������: ��� ���
16. Finally, the king allowed Siddhartha to go on short visits to the
nearby towns. He went with his a�endant, Channa. On his first visit
Siddhartha saw a white haired, wrinkled man dressed in rags. Such a
sight surprised him, as he had never seen anyone old before. Channa
explained to him that this man was old and that everyone will be old one
day. Siddhartha felt frightened by that and asked Channa to take him
back home. At night, he could not sleep and he kept on thinking about
old age.
��

��. T�� � ������: ��������
17.
AlthoughSiddharthafeltfrightenedbythevisionofge�ingold,hewantedtosee
more of the world outside. On his next visit, he saw a man lying on the
ground and moaning. Out of compassion, he rushed over to the man. Channa
warned him that the man was sick and that everyone, even noble people
like Siddhartha or the king could get sick.
��

��. T�� � ������: �����
18. On the third visit, Siddhartha and Channa saw four men carrying
another man on a stretcher. Channa told Siddhartha that the man was dead
and was going to be cremated. He also said that no one can escape
death, and told the prince that everyone will die one day. When they
returned to the palace, Siddhartha kept on thinking about what he had
seen. Finally, he made a strong decision to find a way out of the
suffering of old age, sickness and death.
��

��. T�� � ������: � ����
19. Some time later, while the prince was riding in the garden, he saw a
man in a yellow robe. He noticed that the man looked very peaceful and
happy. Channa ex- plained to him that the man was a monk. The monk had
le� his family and given up his desire for pleasures to search for
freedom from worldly suffering. The prince felt inspired by the sight of
the monk and began to want to leave home to search for freedom in the
same way. That day, his wife gave birth to a lovely baby boy. But
Siddhartha could not rejoice, although he loved the boy, because he
wanted to become a monk, and he realised that now it would be more
difficult for him to leave home.
��

��. T������ ���� ���� ��� �������
20. From the day when he decided that he wanted to leave the palace the
prince lost all interest in watching the dancing girls and other such
pleasures. He kept on thinking instead about how to free himself and
others from sickness, ageing and death. Finally, he decided he had to
leave the palace and his family and become a homeless monk, in order to
understand life and what caused suffering.
��

��. S�����R��� ������ ����
21. One night, when everyone in the palace was asleep, Siddhartha asked
Channa to prepare his horse, Kanthaka. In the meantime he went into the
room where Yasodhara and their newborn boy Rahula slept. He was filled
with loving-kindness towards them and promised himself that he would
come back to see them. But first he had to understand why all creatures
suffer, and find out how they could escape
from suffering.
��

��. A ���� ���� �� K�����������
22. In the silence of the night, Prince Siddhartha mounted Kanthaka.
Accompanied by Channa, he le� the palace and the city of Kapilava�hu.
They stopped at a river some distance from the city and the prince took
off his expensive dress and put on the robes of a monk. Then he told
Channa to take the horse back to the palace. At first, both Channa and
Kanthaka refused to go back, but Siddhartha insisted that he had to go
on alone. With tears rolling down his face, Kanthaka watched as the
prince walked out of sight.
��

��. L����� �� � ����
23. So, at the age of 29, Siddhartha began the homeless life of a monk.
From Kapilava�hu, he walked south to the city of Rajagaha, the capital
of the Magadha country. The king of this country was named Bimbisara.
The morning a�er Siddhartha arrived, he went to the city and obtained
his meal for the day by begging.
��

��. C��������� ��� �� ������� ����
24. A�er his meal, Siddhartha decided to go to the mountains where many
hermits and sages lived. On the way there, he came across a flock of
sheep. Shepherds were driving the herd to Rajagaha to be sacrificed in a
fire ceremony. One li�le lamb was injured. Out of compassion Siddhartha
picked up the lamb and followed the shepherds back to the city.
��

��. S������� �� ������ ���������
25. In the city, the fire was burning on the altar, and King Bimbisara
and a group of priests were chanting hymns. They all worshipped fire.
When the leader of the fire- worshippers li�ed his sword to kill the
first sheep, Siddhartha quickly stopped him. He asked the king not to
let the worshippers destroy the lives of the poor animals. Then
Siddhartha turned to the worshippers and told them: “Life is extremely
precious. All living creatures want to live, just like people.”
��

��. W������ ���� ��������� ����� ��� ���� ������
26. He continued: “If people expect mercy, they should show mercy. By
the law of cause and effect (karma), those who kill others will, in
turn, be killed. If we expect happiness in the future, we must not harm
any creatures. Whoever sows suffering will reap the same fruits.” This
speech completely changed the king’s mind, and the minds of the
fire-worshippers. He stopped the killing ceremony and invited Siddhartha
to stay and teach his people. But Siddhartha declined, as he had not
yet found the truth he was seeking.
��

��. S�����R��� ���� A���� K�����
27. A�er Siddhartha le� Rajagaha, he went to see a sage (wise person)
named Alara Kalama. He stayed with the sage and studied diligently.
Soon, he knew as much as his teacher. But although he had learned how to
make his mind very calm, he still did not know the way to freedom from
all suffering. So he thanked Alara Kalama and le� to find another
teacher.
��

��. I� ������ �� ��� �����
28. SiddharthathenstudiedwithasagenamedUddakaRamapu�a.Helearnedhow to
make his mind very still and empty of all thoughts and emotions. But he
still did not understand the mystery of life and death, and did not find
the complete freedom from suffering that he sought. Again, Siddhartha
thanked his teacher and le�. But, this time, he decided to find the
ultimate truth by his own wisdom and effort.
��

��. T����� ��� ������� ���������
29. In those days, there were many wandering monks who belonged to
various cults. They had le� their families to become ascetics. They
believed that by starving themselves or tormenting their bodies
(asceticism) they would be reborn in heaven. Their belief was that the
more they suffered in this life, the more pleasure they would receive in
the future. So some ate extremely li�le food, some stood on one foot
for a long time, and others slept on boards covered with sharp nails.
��

��. S�����R���, ��� �������
30. Siddhartha also tried to become an ascetic. He thought that if he
practiced hard enough, he would become enlightened. So he found a place
at Uruvela near a river and a village, where he could wash and obtain
his daily food. There were five other men living there, and they became
his companions. Like Siddhartha, they also practiced asceticism. Their
names were Kondanna, Bhaddiya, Vappa, Mahanama and Assaji.
��

��. S�������� ������ �� ������� ��������
31. Siddhartha practiced various forms of asceticism for six years. He
reduced his eating more and more until he ate nothing at all. He became
extremely thin, but still he did not want to give up such practice. One
day, while meditating alone, he fainted.
��

��. A �������� ��� ����� S�����R���
32. At that time, a shepherd boy with a goat walked by. He saw
Siddhartha and realised that without any food Siddhartha would die very
soon. So he quickly fed him some warm goat’s milk. Soon Siddhartha
regained consciousness and began to feel be�er. He realised that without
the boy’s help, he would have died before a�aining enlightenment.
��

��. S����� ����� �� �������� �� ����-����
33. Fromthenon,Siddharthabeganeatingnormally.Soonhishealthwascompletely
restored. It was clear to him now that asceticism was not the way to
enlightenment. However, his five friends continued with their ascetic
practices. They thought that Siddhartha had become greedy and so they
le� him. One morning, a girl named Sujata offered Siddhartha some
delicious milk-rice porridge and said to him: “May you be successful in
obtaining your wishes!”
��

��. M����� � ��� �� ������ �� ��� �����
34. Onthesameday,Siddharthaacceptedanofferingofstrawfromastraw-peddler,
made a seat from it and sat down to meditate under a large bodhi tree,
facing east. He made a promise to himself: “I will not give up until I
achieve my goal, until I find a way of freedom from suffering, for
myself and all people.”
��

��. M��������� ����� ��� ����� ����
35. As he meditated, Siddhartha let go of all outside disturbances, and
memories of pleasures from the past. He let go of all worldly thoughts
and turned his mind to finding the ultimate truth about life. He asked
himself: “How does suffering start? How can one be free from suffering?”
At first many distracting images appeared in his mind. But finally his
mind became very calm, like a pond of still water. In the calm of deep
meditation, Siddhartha concentrated on how his own life had started.
��

��. T�� ������� �������������
36. First, Siddhartha remembered his previous lives. Next, he saw how
beings are reborn according to the law of cause and effect, or karma. He
saw that good deeds lead away from suffering to peace and happiness and
that bad deeds lead to more suffering. Then he saw that the origin of
suffering is being greedy, which arises from thinking that we are more
important than everybody else. Finally, he became completely free from
thinking in this way. This freedom is called nirvana. So, at the age of
35, Siddhartha became the Buddha, the Supreme Enlightened One.
��

��. A B������ ��������� ��� B�����
37. A�er a�aining the supreme enlightenment, the Buddha remained si�ing
in the happiness of nirvana for several days. Later, a Brahmin, an
upper caste man, came by the tree where the Buddha sat. He greeted the
Buddha and asked: “What qualities does one have to have to be a true
Brahmin and a noble person?” The Buddha replied: “The true Brahmin must
give up all evil. He must give up all conceit, pursue understanding and
practice pure living. This way he will deserve to be called a Brahmin.”
��

��. T�� B����� ������� �� �����
38. A�eralongrest,theBuddhabegantoplanwhattodointhefuture.Hethought:
“Although the Dharma (teaching) is deep and will be difficult for most
people to understand, there are some who only have a li�le craving. Such
people may be able to accept the Dharma. They are like the lotuses that
extend their stalks from the bo�om of the pond up in the air, to
receive sunshine. So I should not hold this radiant truth a secret. I
should make it known everywhere, so that all people can
benefit from it.”
��

��. T�� B����� ����� ��� ������ ����������
39. Then the Buddha thought: “Who should I teach first? The person must
be interested in the Dharma and quick to understand it.” First he
thought of his old teachers, Alara Kalama and Uddaka Ramapu�a. But they
had both died. Then he remembered his five ascetic friends, Kondanna,
Bhaddiya, Vappa, Mahanama and Assaji. When he found out that they were
living at Sarnath, near Varanasi, he le� soon a�erwards to find them.
��

��. M������ �� ���� ��� ���� ����������
40. AtSarnath,whenthefiveasceticssawtheBuddhacoming,theydecidednoteven
to greet him or talk to him. They still thought that he was greedy and
had given up his search for truth. But as he got closer, they realised
that he was surrounded by a brilliant light and looked very noble. They
were so astonished that they forgot about their previous decision. They
greeted him, offered him some water and quickly prepared a seat.
��

��. T�� B����� ��������� ��� ����������
41. A�er si�ing down, the Buddha told them: “Monks! I have realised the
truth of the end of suffering (nirvana), and the way to end suffering.
If you learn and practice it, you will soon become enlightened. You must
take responsibility for working to understand these things.” At first,
the five monks doubted his words and asked him many questions. But
finally they began to trust him and wanted to hear his teaching.
And so the Buddha gave his first teaching to the five monks at Sarnath.
��

��. T������� ��� F��� N���� T�����
42. The Buddha taught them the Four Noble Truths. The first Noble Truth
was about the fact that suffering exists. The second was about the
cause of suffering; the third was that it is possible to end suffering;
and the fourth explained the path to be followed if you want to end
suffering. During this first teaching, Kondanna understood everything
and a�ained the first stage of enlightenment. Then he asked the Buddha
to ordain him as a monk. Soon the other four also joined the Buddha’s
order. All five monks practiced diligently and with the help of the
Buddha they soon became fully enlightened ones, or arahants.
��

��. I���������� Y���
43. The Buddha continued teaching at the Deer Park in Sarnath. A�er
hearing the teachings Yasa, a young man from a wealthy family, and his
best friends le� home and became monks. Later, fi�y young men from
high-caste families also le� their homes and joined the Buddha’s
monastic community.
��

��. S�������� ��� D�����
44. When the Buddha had sixty monks as his disciples (students) he held
a meeting. He told them: “Go and spread the Dharma to other places, to
give more people the chance of gaining freedom from suffering. Spread
the Dharma so that human lives may be purified and brightened. There are
people ready for the Dharma. They will be able to understand it. I
myself will go to teach at Uruvela.”
��

��. G���� �� U������ �������
45. A�er the Buddha sent out his sixty-arahant disciples for the first
time, he travelled to Magadha in the southeast, to Uruvela village. A�er
hearing the Buddha’s teaching, many men le� their homes and became
monks. Later, more than 1,000 of them became fully enlightened arahants.
��

��. G���� �� ��� ���� �� R�������
46. Then the Buddha took his arahant disciples to Rajagaha. He went to
teach and enlighten King Bimbisara and his people, as he had previously
promised the king he would. A�er hearing the Dharma, King Bimbisara took
refuge in the Buddha and became his follower. Later, he donated
Veluvana Park as a residence for the Buddha and the monks. Veluvana
became the first Buddhist monastery.
��

��. S����� �������� �� ��� ��� ����������
47. One morning, on his way from Veluvana to beg for his daily alms
food, the Buddha came across a young man named Sigala. The man was
bowing to the east, south, west and north. Then he saluted the sky above
and the earth below. He finished by sca�ering seeds in these six
directions. The Buddha asked him why he did such things. Sigala replied
that his father, before he died, asked him to do this ritual daily, to
protect himself from any evil that might happen to him.
��

��. G����� ��� F��� P������� �� S�����
48. TheBuddhathenexplainedtoSigalawhathisfatherhadreallymeant.Byasking
him to bow in the six directions, his father really wanted him to
remember, respect and be kind to all living beings in all directions. By
doing this he would create good karma and he would be protected.
Finally, the Buddha instructed Sigala not to kill, steal, be unfaithful
to his wife, lie or take intoxicants. These are the training rules known
as the Five Precepts.
��

��. U������� ��� K�����
49. During the Buddha’s stay near Rajagaha, there was a well-known
teacher of one of the traditional schools. He had about two hundred
students, and among them were Upatissa and Kolita. These two students
were best friends. They wanted to learn more about life and death than
their teacher had been able to teach them. So they agreed with each
other that they would search for the highest knowledge, and as soon as
one of them found it, he would share it with the other.
��

��. M������ ��� ������� A�����
50. OnemorningUpatissawaswalkingtowardsRajagaha.Onthewaytherehemet a
monk who looked very peaceful and seemed to be free from all fear. This
monk was the arahant Assaji, one of the five former ascetics. Upatissa
went towards him and said: “Venerable master! Who is your teacher and
what did he teach you?” The monk replied with a smile: “My teacher is a
great sage of the Sakya clan. He is the Buddha, and I practice according
to his teaching.”
��

��. A�����’� ������������
51. Then Upatissa asked Venerable Assaji: “What is the teaching of the
Buddha?” Assaji replied: “I will tell you the meaning of the Buddha’s
teaching very briefly. The Buddha said that there is a cause for
everything and he also taught how things decay.” Upatissa was so clever
that when he heard this he understood that whatever comes into existence
will also decay, and he a�ained the first stage of enlightenment. Then
he thanked Assaji, asked him where he might find the Buddha, and le�.
��

��. U������� ��� K����� ������ ���������
52. A�er this encounter Upatissa was filled with happiness, and went
straight to see Kolita. He told Kolita what the noble monk Assaji had
told him. Instantly, Kolita also understood the Buddha’s teaching and
a�ained the first stage of enlightenment. Finally, the two friends went
to see the Buddha. They asked him to accept them as monks and the Buddha
agreed. A�er practicing diligently, they both a�ained arahantship.
Later, they became the Buddha’s chief disciples and were known under
their monks’ names as Saripu�a and Moggallana.
��

��. T�� ���������� �� V�������
53. When the Buddha was living at Rajagaha, a conference was held at
Veluvana on the full moon of the third month of the year. One thousand
two hundred and fi�y monks a�ended the meeting. They were all arahants
and all of them arrived on the same day.
��

��. I���������� ��� �������� �� ��������
54. On this special occasion, the Buddha told his disciples to practice
and teach following the same basic principles. The essence of this
teaching was: do not do anything bad, do good and purify your mind.
��

��. R�������� �� K�����������
55. When King Suddhodana learned that his son had become a Buddha and
was staying at Rajagaha, he sent an officer to invite the Buddha to
Kapilava�hu. The Buddha promised to visit his family. So one day the
Buddha took his disciples to Kapilava�hu. They arrived in the evening
and stayed in a garden outside the city. The next morning, the Buddha
and his disciples went to the city to beg for alms food.
��

��. S��������� �� ����� ���� ��� B�����
56. Whenthekingfoundoutthattheprincewasbeggingforfood,hefeltveryangry
and disappointed. He asked his driver to take him straight to the
Buddha. When he saw the Buddha, he spoke to him in an angry way: “My
son! Today you have done a most disgraceful thing to the royal family
and me. Have your ancestors ever done such a thing? Have they ever
accepted food like beggars?”
��

��. T�� B����� ��������� S���������
57. The Buddha spoke calmly to his angry father: “Father! I am not
following the custom of my worldly ancestors. I am following the
tradition of the Buddhas of the past. All past Buddhas begged for food,
to inspire people to follow the teachings. Then the Buddha explained
some basics of the Dharma to the King. The King calmed down and asked
the Buddha and his disciples to accept food at the palace.
��

��. T������� ��� D����� �� ��� ������
58. In the palace, a�er finishing a delicious meal, the Buddha taught
the Dharma to the king, his relatives, and other people. Then he took
two of his senior disciples to see Yasodhara, the cousin he had married
at the age of sixteen, and Rahula, his son. Yasodhara was very sad. The
Buddha could see past lives, and he compassionately told her about the
good actions she had done in the past and explained the Dharma to her.
��

��. T�� B�����’� ���, P����� R�����
59. LaterRahula,whowassevenyearsold,wasordainedbytheBuddhaandbecame the
first novice in the Buddhist tradition. (A novice is someone who is in
training but has not yet taken the full vows of a monk or nun.) Besides
Rahula, the Buddha also converted his step-brother Nanda and several
princes of the Sakya clan. Among them were his cousins Ananda and
Devada�a.
��

��. K��� S���������’� �����
60. Many years a�er he le� Kapilava�hu, the Buddha went back to visit
his father King Suddhodana, who was very ill. The king was very happy to
see the Buddha again and felt be�er. But because he was very old, he
could no longer resist the illness, and two or three days later he
passed away. Everyone felt deeply sad.
��

��. P������� G����� �������� ����������
61. When King Suddhodana died, Lady Prajapati Gotami felt very sad. She
and several other women decided to leave the worldly life and join the
Buddha’s group of monks to practice the Dharma. So she led the women to
see the Buddha. She asked him to accept them as nuns, but the Buddha
refused. The women felt very disappointed and cried. But they did not
give up their wish to become nuns.
��

��. P������� G����� ���� A����� ��� ����
62. When the Buddha was residing at the Mahavaha Monastery, Lady
Prajapati Gotami and her group of women went to the monastery and told
Ananda what had happened. Ananda felt compassion for them and promised
to help them. He went to see the Buddha to ask him to be merciful and
let the women join the monastic order. But the Buddha refused again.
��

��. A����� ��������� ��� B�����
63. Ananda then said: “I beg you, Lord Buddha, please do a favour to
Prajapati Gotami and accept her and other women as nuns, because she has
done you great favour in the past. She brought you up as her own son.”
So finally the Buddha said:
“Alright. If they are willing to follow the eight monastic rules I give
them, they can leave home and become nuns.” Then he explained these
rules to Ananda.
��

��. P������� G����� ������� ��� ����� ���
64. A�er leaving the Buddha, Ananda went to tell Lady Prajapati Gotami
the good news. All the women were very happy and promised to observe the
eight rules of conduct that the Buddha gave them. Ananda then went back
to the Buddha and told him that the women were happy to follow the
rules. So Prajapati Gotami became the first Buddhist nun.
��

��. D�������� ������� ��� B�����
65. Of all the disciples of the Buddha, Ananda, his cousin, was the
most devoted to him. So the Buddha selected him to be his close
a�endant. Another of the Buddha’s cousins also became a monk. His name
was Devada�a. But he was envious of the Buddha and competed with him,
trying to take over the leadership.
��

��. D��������’� ���� ������
66. Devada�a was very conceited, and was jealous of the two chief
disciples of the Buddha. So he le� the Sangha (the order of monks and
nuns) and made friends with the crown-prince Ajatasa�u, son of King
Bimbisara. The prince built a private monastery for Devada�a. Devada�a
then persuaded the prince to kill his father, King Bimbisara, and make
himself king. The prince followed Devada�a’s evil scheme and starved his
father to death so he could become king.
��

��. D�������� �������� �� ���� ��� B�����
67. Now Devada�a felt very powerful, because the new king was his
friend and supporter. So he decided to kill the Buddha. One evening,
while the Buddha was walking past a rocky hill, Devada�a pushed a huge
stone down the hillside, intending to kill the Buddha. But the rock
suddenly broke into many pieces and only one sharp piece hit the Buddha,
on his foot. The Buddha returned to the monastery and was treated by
the famous physician Jivaka.
��

��. A ���� �������� ����� �� ������-��������
68. Althoughhisevilplothadfailed,Devada�atriedtokilltheBuddhaagain.When
the Buddha was on his daily alms-round at Rajagaha, Devada�a set loose a
wild elephant. But as the wild elephant ran towards the Buddha, it
became calm because of the Buddha’s enormous loving-kindness. A�er this
incident, Devada�a gave up trying to kill the Buddha, but he still
wanted to break up the Sangha.
��

��. T�� B����� �������� D��������
69. ToimpresstheothermonksandnunsanddisrupttheSangha,Devada�aaskedthe
Buddha to make stricter rules of conduct for the Sangha. He asked that
monks not be allowed to sleep in houses or eat any meat. But the Buddha
refused Devada�a’s propos- al. He said: “If some monks prefer to sleep
in the open or not eat meat, they are free to do so. But if they do not
wish to live this way they do not have to.” Finally, the Buddha said:
“Devada�a, if you try to break up the Sangha you will reap the evil
fruits.”
��

��. D��������’� ����� ����� �� �����
70. Devada�aignoredtheBuddha’swarning,ledawayagroupofmonksandmade
himself their leader. One day, when Devada�a was asleep, the Buddha’s
chief disciple Saripu�a came and warned the monks about the consequences
of evil actions. The monks realised their mistake and returned to the
Buddha. When Devada�a woke up he was so angry that he became ill.
Eventually, he began to regret his actions, and he asked his servants to
take him to see the Buddha. But he died unexpectedly on the way there.
��

��. R���� ������� ���� ����� �� �����������
71. The Buddha taught and converted people for forty-five years. He
travelled to different kingdoms in India, always on foot. During the
rainy seasons, he stayed at monasteries built for him and the Sangha by
different lay supporters. The places the Buddha stayed at most o�en were
Veluvana, near Rajagaha, and Jetavana, near Sava�hi. During all these
years, the Buddha worked hard every day to spread the teachings.
��

��. O� ��� ����� ����-�����
72. The Buddha usually got up before sunrise, took a bath, and then
contemplated on whom to teach. When he found someone ready to understand
and accept the teaching, he would go and teach that person the same
day. A�er sunrise, the Buddha went to beg for alms from people in the
neighbourhood. Sometimes he went alone, and sometimes with his monks.
Some people also invited him to their homes to accept offerings. A�er
the meal, he taught them the Dharma. Then he returned to the monastery.
��

��. I���������� ����� �� ��� ��������� ����
73.
Backatthemonastery,theBuddharestedquietlyinthehall,underatreeorinhis
room, waiting for the monks to return from their alms round. When all
the monks and nuns had assembled in the hall he gave a Dharma talk or
just encouraged them to practice the Dharma. Some monks also asked him
for personal instructions for their Dharma practice. The Buddha then
considered their natures and gave to each of them the individual advice
that suited them best.
��

��. T������� ��� ������ ���� �������
74. In the summertime, the people from the neighbourhood used to visit
him in the evenings. Some came to offer him gi�s, others to hear his
teachings. The Buddha taught them the Dharma using skilful language, so
that everyone would benefit.
A�er the talk everyone would feel happy and satisfied. ��

��. B������ �� ��� �����
75. A�er the people le�, the Buddha usually took a bath. Then he would
meditate for some time. A�er that, he would instruct monks who came from
other places. He helped them to understand the difficult parts of the
Dharma and so made them very happy. At sunset, the Buddha usually went
for a walk to refresh himself. A�er this he would again give talks to
his monks. Late at night, distinguished people, such as kings, came for
advice and instruction in the Dharma.
��

��. R������ ���������
76. A�er this, the Buddha went to sleep, usually for four hours only.
He slept on his right side and woke up before sunrise. Then he entered
into deep meditation to explore the natures of his audience for that
day.
��

��. H������ �� ����� ������’� ��������
77. The Buddha always worked very hard in propagating the Dharma. When
he was not travelling, he spent time not only explaining the Dharma, but
also in helping people to solve their daily problems. He was always
willing to help people from any station in life, whether it was a
housewife, a farmer, or just somebody in need of help.
��

��. A�������� ������’� ���������
78. The Buddha was never reluctant to answer difficult questions or
explain complicated problems. He never felt irritated by the person
asking questions, and always was able to answer correctly. The Buddha
always explained the Dharma in a way that was most suited to the natures
of his listeners. He welcomed all people. Many who doubted him at first
became convinced of the truth of his teaching. They then became his
loyal disciples.
��

��. R�������� �� ��� H�������� ���������
79. A�er 45 years of travelling and teaching, the Buddha had reached
his eightieth year. Although his mind was strong, he felt that his body
was ge�ing weaker. He realised that his life was coming to an end. So he
decided to go north to the foothills of the Himalayas, the region where
he was born. He wished to enter the final nirvana, or freedom from
suffering. On the way north, the Buddha and Ananda stopped in the Bamboo
Grove Village, in the kingdom of Patali. The Buddha decided to stay
there for the rainy season.
��

��. G����� A����� ���� ����� ������������
80. During his stay in the village the Buddha fell seriously ill. A�er
he recovered, he told Ananda: “Ananda, by now the Sangha should know the
way to practice, be able to check their practice and a�ain nirvana. I
do not keep any secrets. With all my heart I wish the best for all the
monks and nuns. I am an old man now. You should depend on yourselves.
You should rely on the Dharma.”
��

��. R�������� ��� ��� �� ����
81. In the morning, a�er eating, the Buddha went to the Pava Stupa to
meditate. He sat on a rock in the shade of a tree and investigated with
his mind when he would be due to pass away. He concluded that he would
enter the final nirvana a�er three months. When he told this to Ananda,
Ananda begged him: “Please stay and continue helping people to end
suffering!” The Buddha replied: “Ananda, the life of the Buddha is
drawing to its close. He will a�ain final nirvana three months from now.
Death is unavoidable.”
��

��. T�� ����� ������������ �� ��� �����
82. ThentheBuddhacalledthemonksandgavethemmanyimportantinstructions. He
encouraged them to practice his teaching for the benefit of all people
in the world, and to help others to learn and practice the Dharma. He
also encouraged them to serve as good examples for the people of the
world. Finally he instructed: “All things must grow old and pass away.
Study the truths I have taught you and put them into practice; guard
your own minds; do not be careless, so that you can be freed from
suffering and rebirth.”
��

��. T�� ���� ����� �� ��� ���� �� V�����
83. Onemorning,tohavealastlookatthecityofVesali,theBuddhaandAnandawent
there to beg for alms. A�er that the Buddha and his disciples visited
neighbouring villages, and the Buddha taught the Dharma to people. The
Buddha also told his disciples that when anyone teaches them the Dharma,
they should carefully verify it against the Dharma taught by the
Buddha. He said that if it was not consistent with his teaching, they
should reject it. Then they continued to the city of Pava and rested in
the Mango garden, which belonged to Cunda, the son of a goldsmith.
��

��. C���� ������ ��� B����� ��� ���� ����
84. TheBuddhataughtCundaandhisfamily.TheygainedconfidenceintheDharma
and took refuge in the Buddha and the Dharma. But the meal that Cunda
offered to the Buddha contained a fungus that made the Buddha feel very
ill. However, in spite of the pain, the Buddha and his disciples
continued their journey to Kusinara. On the way they met a prince of the
Malla clan. The Buddha taught him the way to live in peace. The prince
then took refuge in the Buddha, Dharma and Sangha (the Three Jewels),
and offered two rolls of fine gold-coloured cloth to the Buddha. The
Buddha kept one and gave the other to Ananda.
��

��. F���� ������� ����� ������� ��� ��� �����
85. Finally the Buddha and Ananda arrived at the boundaries of
Kusinara. When they came to Salavana, a holiday resort of the royal clan
of the Mallas, the Buddha felt he could go no further. So he asked
Ananda to prepare a place for him to lie down. Ananda took the Buddha’s
outer robe and placed it on a bed between two big sala trees. The Buddha
then lay down on his right side. He did not fall asleep, but rested to
relieve his pain and fatigue. His mind remained as tranquil as it had
ever been.
��

��. A����� �� �������� ���� �����
86. Ananda felt that the Buddha was really leaving him this time, and
he felt deep grief in his heart. So he le� the Buddha, and went to an
isolated place among trees to cry. He thought: “Unlike the other monks, I
still have not reached the stage of an arahant, and I shall lose my
compassionate master forever, and be le� alone.” His face became flooded
with tears. When the other monks told the Buddha that Ananda was
weeping in a hidden place, the Buddha asked them to bring Ananda back.
��

��. A����� �� ����� ����-�������� ������
87. On Ananda’s return, the Buddha praised him in front of the other
monks. He told them: “Ananda has, at all times, been my most excellent
a�endant. He knew how to arrange just the right time for me to meet with
visitors. He always treated all visitors well.” Later, Ananda said to
the Buddha: “Lord Buddha, please do not enter nirvana in such a small
and unimportant place. Please select one of the large cities, such as
Rajagaha or Vesali, and enter the final nirvana there. In those cities
there are many rich and powerful people who are your disciples. They can
take responsibility for your holy remains.”
��

��. A����� ���� �� ���� ��� ������ �� K�������
88. The Buddha said to Ananda: “No Ananda, do not say that. This is not
a small and insignificant place. Long ago this was a prosperous city,
and the residence of a righteous king. Ananda, go to Kusinara and tell
the king and the people that late tonight the Buddha will enter the
final nirvana in this forest. If they wish to, they should come to see
me before this time.” So Ananda went to Kusinara with several monks and
told King Malla and his people what the Buddha had said.
��

��. T�� ������ �� K������� ������ ��� ��� B�����
89. When the people of Kusinara learnt that the Buddha was about to
enter nirvana, they all felt very sad and cried. They said: “It is too
early for the Buddha to enter final nirvana. The light of the world is
going to be extinguished too soon!” Men, women and children, crying
loudly, went to Salavana, where the Buddha was staying. They all hoped
to see the Buddha one more time.
��

��. S������� ����� � ������� ���� ��� B�����
90. A wandering young man from an ascetic cult, whose name was
Subhadda, happened to be in Kusinara. When he learnt that the Buddha was
about to enter the final nirvana, he decided to visit him. He wanted to
ask the Buddha some questions that bothered him. He believed that only
the Buddha would be able to give him a thorough explanation. So he went
to Salavana, and asked Ananda to allow him to see the Buddha. However
Ananda refused him permission, as he thought that the Buddha was too
tired to see visitors.
��

��. T�� B�����’� ������������ �� S�������
91. But Subhadda was very anxious to see the Buddha and asked Ananda
again and again. When the Buddha heard them both talking, he knew
Subhadda’s good motivation. So he told Ananda to let Subhadda come in.
Having listened to Subhadda’s questions, the Buddha taught him until any
problems in Subhadda’s mind were cleared up. Subhadda gained confidence
in the Buddha and the Dharma and asked the Buddha to accept him as a
monk. Thus Subhadda became the last person to be ordained by the Buddha.
��

��. T�� ���� ����� �� ��� B�����
92. LatertheBuddhagavethemonksandnunsthelastchancetoaskanyquestions. He
asked them if any of them still had doubts about the Buddha, Dharma and
Sangha. But none of them had any doubts about the Triple Gem. Finally
the Buddha said to the monks: “Monks, this is the last time for me to
talk to you. All things change. Work hard to gain your own salvation!”
��

��. T�� ����� N������
93. The Buddha then entered into meditation, deeper and deeper, until
his mind was purely balanced and steadily focused. And then he passed
away. Thus, the Buddha, the Blessed One, had a�ained that final freedom
known as nirvana. Soon a�er the death of the Buddha a meeting of 500
arahants was held to collect together all his teachings. They were
memorised and handed down from one generation of monks to the next. In
this way, the teachings of the Buddha were not lost, and we can still
hear them today.
��

B����� D����� E�������� A���������� I��. PO B�� K���� H��������,
S����� NSW ���� A��������
W�� ����: www.buddhanet.net E����: bdea@buddhanet.net

பா.ஜ.க 4 வருட ஆட்சி.
கீழே உள்ள தகவல்களில் எதாவது ஒன்று தவறாக இருந்தாலும் BJP நண்பர்கள் உட்பட
யாராக இருந்தாலும் சுட்டிக்காட்டலம்…….

1-பெட்ரோல் / டீசல் வரி 200% உயர்வு
2-மருந்து பொருள் விலை உயர்வு
3-ரயில் கட்டண விலை உயர்வு
4-கேஸ் விலை உயர்வு
5-புதிய வரிகள்
6-பெரு முதலாளிகளின் வாராக்கடன்
7-வெளிநாட்டு கருப்பு பண முதலீட்டாளர்கள் பெயர் வெளியிட மறுத்தல்
8-ரூ.500/1000 தடை மற்றும் வேலை இழப்புகள்
9-ரூபாயின் மதிப்பு
10- மோடி வெளிநாட்டு பயணங்கள்
11- வெளியுறவு கொள்கை
12- ராணுவ வீரர் ஓய்வூதிய திட்ட தாமதம்
13- உதய் மின்திட்டம்
14- தமிழ்நாடு வறட்சி நிவாரணம்
15- தபால் துறை வழியாக கங்கை நீர் விநியோகம்
16- காஷ்மீர் தேர்தல் 8% வாக்குப்பதிவு
17- அருணாசல பிரதேச ஆட்சி கலைப்பு
18- ராணுவத்திற்காண உணவில் முறைகேடு
19- சீனபட்டாசிற்கு எதிரான தேர்தல் நேர பேச்சு
20- பலுசிஸ்தான் தலையீடு
21- இட ஒதுக்கீடு நீக்கம் பற்றிய பேச்சுகள்
22- பென்சன் வட்டி விகிதம் குறைப்பு மற்றும் விதிமுறை மாற்றங்கள்
23- மகாத்மா காந்தி ஊரக வேலைவாய்ப்பு திட்டத்தில் பல ஆயிரம் கோடி ஊதியம்
தாமதம்
24-ஜி.டி.பி குளறுபடி
25-புதிய வங்கி கட்டணங்கள்
-ஆதார்
26-அந்நிய நேரடி முதலீடு
27-தூய்மை இந்தியா திட்டம்
28-மேக் இன் இந்தியா
29-டிஜிட்டல் இந்திய திட்டம்
30-அணு உலை
31-புல்லட் ரயில்
31-நில கையகப்படுத்தும் மசோதா
33-ஸ்மார்ட் சிட்டி
34-ஹிந்தி திணிப்பு
35-காவேரி நீர்மேலாண்மை ஆணையம்
36-நீதிபதிகள் நியமனம் தாமதம்
37-ஜி.எஸ்.டி
38-சரிந்து வரும் வேலை வாய்ப்புகள்
39-IT ஊழியர்கள் பணி நீக்கம்
40-காஷ்மீர் தொடர் கிளர்ச்சி - பெல்லட் குண்டு
41-கல்புர்கி கொலை
42-ரோஹித் வெமுலா
43-ஜவாஹர்லால் பல்கலைக்கழகம் சர்ச்சைகள்
44-வருண் காந்தி - ராணுவ ராணுவ ரகசியங்கள்
45-ரகுராம் ராஜன் மாற்றம்
46-ஜல்லிக்கட்டு
47-உத்திரகாண்ட் சீனா ஊடுருவல் 15 கிமீ
48-எல்லை தாண்டிய தாக்குதல். உண்மையா பொய்யா ? தொடர் ராணுவ வீரர்கள் பலி
49-ஜியோ சிம் விளம்பரம்
50-லலித் மோடி
51-வியாபம்
52-கிரண் ரிஜ்ஜு 450 கோடி ஊழல்
53-சுரங்க ஊழல் - மகாராஷ்டிரா & கர்நாடகா
54-தனி விமானம் 2000 கோடி
55-பிரான்ஸ் - பழைய போர் விமானம் அதிக விலை
56-15 லட்சம் ஆடை
57-பாகிஸ்தான் திடீர் வருகை & அதானி தொழில் வாய்ப்புகள்
58-பள்ளி பாட புத்தகங்கள் வரலாறு திரிப்பு
59-முக்கிய பிரச்சனைகளில் மௌனம்
60-பல்வேறு பா.ஜ.க உறுப்பினர்களின் வெடி தயாரிப்பு செயல்பாடுகள்
61-ஓரினச்சேர்க்கை, பலாத்காரம், பெண் பற்றி கலாச்சாரத்திற்கு முரணான
கருத்துக்கள்.
62-சஹாரா நிறுவன லஞ்சம் - மோடி முதலமைச்சராக இருந்த போது
62-தனியார் நிறுவன விளம்பரம் - JIO & PAYTM
64-குஜராத் தொழிலதிபர் மகேஷ் ஷா வாக்குமூலம்
65-பதில் இல்லாத தகவல் அறியும் சட்டம் - மோடி கல்வி தகுதி
66-மத்திய மந்திரி நடிகையுமான ஸ்மிருதி இராணியின் கல்வி தகுதி சர்ச்சை
67-தேச பக்தி நாடகங்கள்
68-மேகாலயா கவர்னர் காம லீலை
69-ஜக்கி ஈஷா யோகா நிகழ்ச்சி
70-பாபா ராம்தேவ் - நில ஒதுக்கீடு
71-சமஸ்கிருதம் திணிப்பு
72-புதிய கல்வி கொள்கை
73-பொது சிவில் சட்டம்
74-கங்கை சுத்தப்படுத்தும் திட்டம் - 20,000 கோடி வீண்
75-மாட்டு கறி தடை
76-மாட்டு கறி கொலைகள் - அக்லாக், உனா(குஜராத்)
77-ஸ்ரீ ஸ்ரீ ரவிசங்கர் மாநாடு - பசுமை தீர்ப்பாயம் அபராதம்
78-அயோத்தி ராமர் கோவில்
79-அமைச்சர்களின் வெறுப்பு பேச்சு
80-கட்டாய சூரிய வணக்கம் / யோகா
81-காவிரி நதி நீர் மேலாண்மை வாரியம், தீர்ப்பு & வன்முறை
82-டெல்லி விவசாயிகள் நிர்வான போராட்டம்
83-அதானிக்கு மட்டும் 72,000 கோடி கடன்
84-SBI மினிமம் பேலன்ஸ் 5000
85- சிறுபான்மையினர் விரோத போக்கு
86-மாட்டு அரசியல்
87- சிறுபான்மையினரும் தலித்துகளும் சங் பரிவாரங்களால் உயிருடன் அடித்து
கொல்லப்பட்ட சம்பவங்கள்
88-நீட் தேர்வு
89-ரேஷன் மானியம் நிறுத்தம் .
_90 ஆதார் அட்டை குழா்படிகள்-______________________________________
(அதிக நண்பர்களைக்
கொண்டவர்கள் பகிர்ந்தால்
தகவல் பலரை சென்றடைய உதவும்)

வாக்குப் பதிவுடன் தேர்தல்கள் நடத்தப்பட்டால் பி.ஜே.பி வெறும் 0.1%
வாக்குகளை பெறும். பின்னர் மக்கள் மகிழ்ச்சியாகவும் நன்றாகவும்
அமைதியாகவும் இருப்பார்கள்.

বিজেপি একটি 4 বছরের শাসন আছে।
নীচের তথ্যের কোনটি ভুল, বিজেপি বন্ধু সহ যে কেউই ইঙ্গিত দেয় …….

1-পেট্রল / ডিজেল কর বৃদ্ধি 200%
2-ড্রাগ মূল্য বৃদ্ধি
3-ট্রেনের ট্যারিফ বাড়ানো
4-কেস মূল্য বৃদ্ধি
5-নতুন লাইন
6-বৃহত্তর পুঁজিপতিদের সাপ্তাহিক মজুরি সঙ্গে
7-বিদেশী কালো টাকা বিনিয়োগকারী নাম প্রকাশ করতে অস্বীকার
8-রুপি 500/1000 নিষিদ্ধ এবং কাজের ক্ষতি
9-রুপি মূল্য
10 - মোদির বিদেশ ভ্রমণ
11- বিদেশী নীতি
1২-বছর বয়সী সেনাবাহিনী পেনশন প্রকল্প বিলম্ব
13-উয়ি বিদ্যুৎ প্রকল্প
14- তামিলনাড়ু খরা ত্রাণ
15 - ডাক বিভাগের মাধ্যমে গঙ্গা জল বিতরণ
16- কাশ্মীরের নির্বাচন 8% ভোট
17 - অরুণাচল প্রদেশের বিভাজন
18 - সেনাবাহিনীতে খাদ্য অপব্যবহার
19-চীনা বাপ্তিস্মের বিরুদ্ধে নির্বাচনী আলাপ
২0- বেলুচিস্তানের হস্তক্ষেপ
21. রিজার্ভেশন অপসারণের বিষয়ে আলোচনা
২২- পেনশন সুদের হার হ্রাস এবং নিয়ন্ত্রণের সুবিধা
২3- মহাত্মা গান্ধী গ্রামীণ কর্মসংস্থান প্রকল্পে কয়েক হাজার কোটি টাকা
বিলম্বিত
24-জিডিবি জগাখিচুড়ি
25-নতুন ব্যাংক ফি
আটার
২6-বিদেশী সরাসরি বিনিয়োগ
27-বিশুদ্ধ ভারত প্রকল্প
২8-ম্যাক ভারত
29-অঙ্ক ভারতীয় প্রকল্প
30-পারমাণবিক চুল্লী
31-বুলেট ট্রেন
31-ভূমি অধিগ্রহণ বিলের
33-স্মার্ট শহর
34-হিন্দী ঠাসাঠাসি
35-কভারি পানি সরবরাহ কমিশন
36 বিচারকদের বিলম্বিত বিলম্বিত
37 GST
38-চাকরির সুযোগের পতন
39-আইটি কর্মীদের বরখাস্ত
40-কাশ্মীরী সিরিজ বিদ্রোহ - বেলেট বোমা
41-মরবার খুন
42-রোহিত ভেমুলা
43-জওহরলাল বিশ্ববিদ্যালয় বিতর্ক
44-বরুণ গান্ধী - সামরিক সিক্রেটস
45-রঘুরাম রাজার পরিবর্তনের
46-jallikattu
47-উবাদাগান চীন অনুপ্রবেশ 15 কিমি
48-ক্রস বর্ডার আক্রমণ। এটা সত্য বা মিথ্যা? সিরিয়াল সৈন্য নিহত
49-জিও সিম বিজ্ঞাপন
50-ললিত মোদি
51-viyapam
52-কিরণ রিজিজু 450 কোটি টাকা কেলেঙ্কারি
53-মাইনিং স্ক্যাম - মহারাষ্ট্র ও কর্ণাটক
54-এ-সেপ্টিক বিমানের মূল্য ২000 কোটি টাকা
55-ফ্রান্স - পুরানো যুদ্ধ বিমান আরো ব্যয়বহুল
56-15 লাখ পোশাক
57-পাকিস্তানী প্রাদুর্ভাব এবং আদানি ক্যারিয়ারের সুযোগ
58-স্কুল পাঠ্যবইগুলি
59 - প্রধান সমস্যাগুলির মধ্যে নীরবতা
বিজেপি-কে 60 টি বিচ্ছিন্ন বিস্ফোরক উত্পাদন
61-সমকামীতা, ধর্ষণ, এবং নারী সম্পর্কে বৈপরীত্য ধারণা
62-সাহারা ব্রিফ - যখন মোদি মুখ্যমন্ত্রী ছিলেন
62-ব্যক্তিগত কর্পোরেট বিজ্ঞাপন - JIO এবং PAYTM
64-গুজরাট ব্যবসায়ী মহেশ শাহ স্বীকার করেছেন
65-নন-রিসোর্স তথ্য আইনের - মোদী শিক্ষা
স্মৃতি ইরানি এর 66 বছর বয়সী শিক্ষা মন্ত্রী
67-দেশের ভক্তিমূলক নাটক
68-মেঘালয় গভর্নর কমলা লীলা
69-জকি ইসা যোগ শো
70 জন রামদেব - জমি সংরক্ষণ
71-সংস্কৃত স্টাফিং
72-নতুন শিক্ষা নীতি
73-সাধারণ সিভিল আইন
74-গঙ্গা শুদ্ধকরণ প্রকল্প- ২0 হাজার কোটি টাকা
75-গরু কারি নিষিদ্ধ
76-গরু কারি খুন - আকাক্ক, উনা (গুজরাট)
77 শ্রী শ্রী রবি শংকর সম্মেলন - সবুজ ট্রাইবুনাল পেনাল্টি
78-অযোধ্য রাম মন্দির
79-মন্ত্রীর বক্তব্য স্পর্শকাতর
80-বাধ্যতামূলক সূর্য অভিবাদন / যোগব্যায়াম
81-কওরা নদী জল ব্যবস্থাপনা বোর্ড, বিচার ও সহিংসতা
82-দিল্লি কৃষকদের সংগ্রাম
83-আদাবানিের ঋণের পরিমাণ 72 হাজার কোটি টাকা
84-এসবিআই ক্ষুদ্র ব্যালেন্স 5000
85- সংখ্যালঘু প্রতিকূল
86-গোর রাজনীতি
87- সংখ্যালঘু এবং দলিতদের সংঘর্ষের ঘটনা সংঘটিত হয়েছে
88-নিট নির্বাচন
89-রাশন অনুদান স্টপ।
_90 আধার কার্ড শীট - ______________________________________
(আরো বন্ধু
আপনি যদি মানুষ ভাগ করে থাকেন
তথ্য অনেক সাহায্য পৌঁছাতে)
বিজেপি একটি 4 বছরের শাসন আছে।
নীচের তথ্যের কোনটি ভুল, বিজেপি বন্ধু সহ যে কেউই ইঙ্গিত দেয় …….

1-পেট্রল / ডিজেল কর বৃদ্ধি 200%
2-ড্রাগ মূল্য বৃদ্ধি
3-ট্রেনের ট্যারিফ বাড়ানো
4-কেস মূল্য বৃদ্ধি
5-নতুন লাইন
6-বৃহত্তর পুঁজিপতিদের সাপ্তাহিক মজুরি সঙ্গে
7-বিদেশী কালো টাকা বিনিয়োগকারী নাম প্রকাশ করতে অস্বীকার
8-রুপি 500/1000 নিষিদ্ধ এবং কাজের ক্ষতি
9-রুপি মূল্য
10 - মোদির বিদেশ ভ্রমণ
11- বিদেশী নীতি
1২-বছর বয়সী সেনাবাহিনী পেনশন প্রকল্প বিলম্ব
13-উয়ি বিদ্যুৎ প্রকল্প
14- তামিলনাড়ু খরা ত্রাণ
15 - ডাক বিভাগের মাধ্যমে গঙ্গা জল বিতরণ
16- কাশ্মীরের নির্বাচন 8% ভোট
17 - অরুণাচল প্রদেশের বিভাজন
18 - সেনাবাহিনীতে খাদ্য অপব্যবহার
19-চীনা বাপ্তিস্মের বিরুদ্ধে নির্বাচনী আলাপ
২0- বেলুচিস্তানের হস্তক্ষেপ
21. রিজার্ভেশন অপসারণের বিষয়ে আলোচনা
২২- পেনশন সুদের হার হ্রাস এবং নিয়ন্ত্রণের সুবিধা
২3- মহাত্মা গান্ধী গ্রামীণ কর্মসংস্থান প্রকল্পে কয়েক হাজার কোটি টাকা
বিলম্বিত
24-জিডিবি জগাখিচুড়ি
25-নতুন ব্যাংক ফি
আটার
২6-বিদেশী সরাসরি বিনিয়োগ
27-বিশুদ্ধ ভারত প্রকল্প
২8-ম্যাক ভারত
29-অঙ্ক ভারতীয় প্রকল্প
30-পারমাণবিক চুল্লী
31-বুলেট ট্রেন
31-ভূমি অধিগ্রহণ বিলের
33-স্মার্ট শহর
34-হিন্দী ঠাসাঠাসি
35-কভারি পানি সরবরাহ কমিশন
36 বিচারকদের বিলম্বিত বিলম্বিত
37 GST
38-চাকরির সুযোগের পতন
39-আইটি কর্মীদের বরখাস্ত
40-কাশ্মীরী সিরিজ বিদ্রোহ - বেলেট বোমা
41-মরবার খুন
42-রোহিত ভেমুলা
43-জওহরলাল বিশ্ববিদ্যালয় বিতর্ক
44-বরুণ গান্ধী - সামরিক সিক্রেটস
45-রঘুরাম রাজার পরিবর্তনের
46-jallikattu
47-উবাদাগান চীন অনুপ্রবেশ 15 কিমি
48-ক্রস বর্ডার আক্রমণ। এটা সত্য বা মিথ্যা? সিরিয়াল সৈন্য নিহত
49-জিও সিম বিজ্ঞাপন
50-ললিত মোদি
51-viyapam
Bijēpi ēkaṭi 4 bacharēra śāsana āchē.
Nīcēra tathyēra kōnaṭi bhula, bijēpi bandhu saha yē kē’u'i iṅgita
dēẏa…….

1-Pēṭrala/ ḍijēla kara br̥d’dhi 200%
2-ḍrāga mūlya br̥d’dhi
3-ṭrēnēra ṭyāripha bāṛānō
4-kēsa mūlya br̥d’dhi
5-natuna lā’ina
6-br̥hattara pum̐jipatidēra sāptāhika majuri saṅgē
7-bidēśī kālō ṭākā biniẏōgakārī nāma prakāśa karatē asbīkāra
8-rupi 500/1000 niṣid’dha ēbaṁ kājēra kṣati
9-rupi mūlya
10 - mōdira bidēśa bhramaṇa
11- bidēśī nīti
12-bachara baẏasī sēnābāhinī pēnaśana prakalpa bilamba
13-uẏi bidyuṯ prakalpa
14- tāmilanāṛu kharā trāṇa
15 - ḍāka bibhāgēra mādhyamē gaṅgā jala bitaraṇa
16- kāśmīrēra nirbācana 8% bhōṭa
17 - aruṇācala pradēśēra bibhājana
18 - sēnābāhinītē khādya apabyabahāra
19-cīnā bāptismēra birud’dhē nirbācanī ālāpa
20- bēlucistānēra hastakṣēpa
21. Rijārbhēśana apasāraṇēra biṣaẏē ālōcanā
22- pēnaśana sudēra hāra hrāsa ēbaṁ niẏantraṇēra subidhā
23- mahātmā gāndhī grāmīṇa karmasansthāna prakalpē kaẏēka hājāra kōṭi
ṭākā bilambita
24-jiḍibi jagākhicuṛi
25-natuna byāṅka phi
āṭāra
26-bidēśī sarāsari biniẏōga
27-biśud’dha bhārata prakalpa
28-myāka bhārata
29-aṅka bhāratīẏa prakalpa
30-pāramāṇabika cullī
31-bulēṭa ṭrēna
31-bhūmi adhigrahaṇa bilēra
33-smārṭa śahara
34-hindī ṭhāsāṭhāsi
35-kabhāri pāni sarabarāha kamiśana
36 bicārakadēra bilambita bilambita
37 GST
38-cākarira suyōgēra patana
39-ā’iṭi karmīdēra barakhāsta
40-kāśmīrī sirija bidrōha - bēlēṭa bōmā
41-marabāra khuna
42-rōhita bhēmulā
43-ja’ōharalāla biśbabidyālaẏa bitarka
44-baruṇa gāndhī - sāmarika sikrēṭasa
45-raghurāma rājāra paribartanēra
46-jallikattu
47-ubādāgāna cīna anuprabēśa 15 kimi
48-krasa barḍāra ākramaṇa. Ēṭā satya bā mithyā? Siriẏāla sain’ya nihata
49-ji’ō sima bijñāpana
50-lalita mōdi
51-viyapam
52-kiraṇa rijiju 450 kōṭi ṭākā kēlēṅkāri
53-mā’iniṁ skyāma - mahārāṣṭra ō karṇāṭaka
54-ē-sēpṭika bimānēra mūlya 2000 kōṭi ṭākā
55-phrānsa - purānō yud’dha bimāna ārō byaẏabahula
56-15 lākha pōśāka
57-pākistānī prādurbhāba ēbaṁ ādāni kyāriẏārēra suyōga
58-skula pāṭhyaba’iguli
59 - pradhāna samasyāgulira madhyē nīrabatā
bijēpi-kē 60 ṭi bicchinna bisphōraka utpādana
61-samakāmītā, dharṣaṇa, ēbaṁ nārī samparkē baiparītya dhāraṇā
62-sāhārā bripha - yakhana mōdi mukhyamantrī chilēna
62-byaktigata karpōrēṭa bijñāpana - JIO ēbaṁ PAYTM
64-gujarāṭa byabasāẏī mahēśa śāha sbīkāra karēchēna
65-nana-risōrsa tathya ā’inēra - mōdī śikṣā
smr̥ti irāni ēra 66 bachara baẏasī śikṣā mantrī
67-dēśēra bhaktimūlaka nāṭaka
68-mēghālaẏa gabharnara kamalā līlā
69-jaki isā yōga śō
70 jana rāmadēba - jami sanrakṣaṇa
71-sanskr̥ta sṭāphiṁ
72-natuna śikṣā nīti
73-sādhāraṇa sibhila ā’ina
74-gaṅgā śud’dhakaraṇa prakalpa- 20 hājāra kōṭi ṭākā
75-garu kāri niṣid’dha
76-garu kāri khuna - ākākka, unā (gujarāṭa)
77 śrī śrī rabi śaṅkara sam’mēlana - sabuja ṭrā’ibunāla pēnālṭi
78-ayōdhya rāma mandira
79-mantrīra baktabya sparśakātara
80-bādhyatāmūlaka sūrya abhibādana/ yōgabyāẏāma
81-ka’ōrā nadī jala byabasthāpanā bōrḍa, bicāra ō sahinsatā
82-dilli kr̥ṣakadēra saṅgrāma
83-ādābāniēra r̥ṇēra parimāṇa 72 hājāra kōṭi ṭākā
84-ēsabi’ā’i kṣudra byālēnsa 5000
85- saṅkhyālaghu pratikūla
86-gōra rājanīti
87- saṅkhyālaghu ēbaṁ dalitadēra saṅgharṣēra ghaṭanā saṅghaṭita haẏēchē
88-niṭa nirbācana
89-rāśana anudāna sṭapa.
_90 Ādhāra kārḍa śīṭa - ______________________________________
(ārō bandhu
āpani yadi mānuṣa bhāga karē thākēna
tathya anēka sāhāyya paum̐chātē)
bijēpi ēkaṭi 4 bacharēra śāsana āchē.
Nīcēra tathyēra kōnaṭi bhula, bijēpi bandhu saha yē kē’u'i iṅgita
dēẏa…….

1-Pēṭrala/ ḍijēla kara br̥d’dhi 200%
2-ḍrāga mūlya br̥d’dhi
3-ṭrēnēra ṭyāripha bāṛānō
4-kēsa mūlya br̥d’dhi
5-natuna lā’ina
6-br̥hattara pum̐jipatidēra sāptāhika majuri saṅgē
7-bidēśī kālō ṭākā biniẏōgakārī nāma prakāśa karatē asbīkāra
8-rupi 500/1000 niṣid’dha ēbaṁ kājēra kṣati
9-rupi mūlya
10 - mōdira bidēśa bhramaṇa
11- bidēśī nīti
12-bachara baẏasī sēnābāhinī pēnaśana prakalpa bilamba
13-uẏi bidyuṯ prakalpa
14- tāmilanāṛu kharā trāṇa
15 - ḍāka bibhāgēra mādhyamē gaṅgā jala bitaraṇa
16- kāśmīrēra nirbācana 8% bhōṭa
17 - aruṇācala pradēśēra bibhājana
18 - sēnābāhinītē khādya apabyabahāra
19-cīnā bāptismēra birud’dhē nirbācanī ālāpa
20- bēlucistānēra hastakṣēpa
21. Rijārbhēśana apasāraṇēra biṣaẏē ālōcanā
22- pēnaśana sudēra hāra hrāsa ēbaṁ niẏantraṇēra subidhā
23- mahātmā gāndhī grāmīṇa karmasansthāna prakalpē kaẏēka hājāra kōṭi
ṭākā bilambita
24-jiḍibi jagākhicuṛi
25-natuna byāṅka phi
āṭāra
26-bidēśī sarāsari biniẏōga
27-biśud’dha bhārata prakalpa
28-myāka bhārata
29-aṅka bhāratīẏa prakalpa
30-pāramāṇabika cullī
31-bulēṭa ṭrēna
31-bhūmi adhigrahaṇa bilēra
33-smārṭa śahara
34-hindī ṭhāsāṭhāsi
35-kabhāri pāni sarabarāha kamiśana
36 bicārakadēra bilambita bilambita
37 GST
38-cākarira suyōgēra patana
39-ā’iṭi karmīdēra barakhāsta
40-kāśmīrī sirija bidrōha - bēlēṭa bōmā
41-marabāra khuna
42-rōhita bhēmulā
43-ja’ōharalāla biśbabidyālaẏa bitarka
44-baruṇa gāndhī - sāmarika sikrēṭasa
45-raghurāma rājāra paribartanēra
46-jallikattu
47-ubādāgāna cīna anuprabēśa 15 kimi
48-krasa barḍāra ākramaṇa. Ēṭā satya bā mithyā? Siriẏāla sain’ya nihata
49-ji’ō sima bijñāpana
50-lalita mōdi
51-viyapam
Show more

BJP has a 4-year rule.
Whatever one of the information below is wrong, anybody including the
BJP friends pointed out …….

1-petrol / diesel tax increase of 200%
2-drug price rise
3-train tariff hike
4-Case price rise
5-new lines
6-with the weekly wage of big capitalists
7-Foreign black money investors refuse to issue name
8-Rs. 500/1000 bans and job losses
9-rupee value
10 - Modi’s foreign trips
11- Foreign policy
12-year old Army pension project delay
13- Uyi Power Project
14- Tamil Nadu drought relief
15 - Ganga Water Distribution through Postal Department
16- Kashmir election 8% turnout
17 - The dissolution of the Arunachal Pradesh division
18 - Food abuse in the army
19- Electoral talk against Chinese Baptism
20- Baluchistan intervention
21. Discussions on reservation removal
22- Benefit of reduction and regulation of pension interest rates
23- Mahatma Gandhi Rural Employment Scheme delayed several thousand
crores
24-GDB mess
25-new bank fees
Atar
26-Foreign Direct Investment
27-Pure India Project
28-Mac India
29-digit Indian project
30-nuclear reactor
31-bullet train
31-Land Acquisition Bill
33-smart city
34-Hindi stuffing
35-Kaveri Water Supply Commission
The 36-appointment of the judges delayed
37-GST
38-falling job opportunities
39-IT employees dismissed
40-Kashmiri series revolt - Bellate bomb
41-Murber murder
42-Rohit Vemula
43-Jawaharlal University Controversy
44-Varun Gandhi - Military Secrets
45-Raghuram Rajan change
46-jallikattu
47-Uddagant China penetration 15 km
48-cross border attack. Is it true or false? Serial soldiers killed
49-Geo Sim Advertising
50-Lalit Modi
51-viyapam
52-Kiran Rijiju 450 crore scam
53-Mining Scam - Maharashtra & Karnataka
54-a-septic aircraft worth Rs 2000 crore
55-France - old war aircraft is more expensive
56-15 lakh clothing
57-Pakistani Outbreak & Adani Career Opportunities
58-school textbooks
59 - Silence in major issues
Explosive production of 60-different BJP members
61-Homosexuality, rape, and contradiction to culture about woman.
62-Sahara Bribe - When Modi was Chief Minister
62-private corporate advertising - JIO & PAYTM
64-Gujarati businessman Mahesh Shah confessed
65-Non-Response Information Act - Modi Education
Smriti Irani’s 66-year-old education minister
67-country devotional plays
68-Meghalaya Governor Kamala Leel
69-jaki Isha yoga show
70 Baba Ramdev - Land Reservation
71-Sanskrit stuffing
72-new education policy
73-General Civil Law
74-Ganga cleansing scheme - 20,000 crores
75-cow curry banned
76-cow curry murders - Aklak, Una (Gujarat)
77 Sri Sri Ravi Shankar Conference - Green Tribunal Penalty
78-Ayodhya Rama Temple
79-ministers hate speech
80-compulsory sun salutation / yoga
81-Cauvery River Water Management Board, Judgment & Violence
82-Delhi farmers’ struggle
83-Adani alone has a debt of Rs 72,000 crore
84-SBI Miniature Balance 5000
85- Minority is hostile
86-cow politics
87- Minorities and Dalits are the deaths of the Sangh activists
88-Neat selection
89-ration grant stop.
_90 Aadhaar card sheets -______________________________________
(More friends
If you have people sharing
Information to help reach many)
BJP has a 4-year rule.
Whatever one of the information below is wrong, anybody including the
BJP friends pointed out ..

ભાજપ 4 વર્ષના શાસન ધરાવે છે.
નીચે આપેલ માહિતીમાંથી જે કંઈ ખોટું છે, ભાજપના મિત્રો સહિતના કોઈએ નિર્દેશ
કર્યો …….

1% પેટ્રોલ / ડીઝલ ટેક્સ વધારો 200%
2-દવાની કિંમતમાં વધારો
3-ટ્રેન ટેરિફ વધારો
4-કેસ ભાવ વધારો
5-નવી રેખાઓ
6 - મોટા મૂડીવાદીઓના સાપ્તાહિક વેતન સાથે
7- વિદેશી કાળા નાણાંના રોકાણકારો નામ જારી કરવાનો ઇનકાર કરે છે
8-રૂપિયા 500/1000 પ્રતિબંધ અને નોકરીની ખોટ
9-રૂપિયા મૂલ્ય
10 - મોદીની વિદેશ યાત્રા
11- વિદેશ નીતિ
12 વર્ષના આર્મી પેન્શન પ્રોજેક્ટ વિલંબ
13- ઉયી પાવર પ્રોજેક્ટ
14- તમિલનાડુ દુષ્કાળ રાહત
15 - ટપાલ વિભાગ દ્વારા ગંગા પાણી વિતરણ
16- કાશ્મીર ચૂંટણી 8% મતદાન
17 - અરુણાચલ પ્રદેશ ડિવિઝનનું વિસર્જન
18 - લશ્કરમાં ખોરાકનો દુરુપયોગ
19 - ચાઇનીઝ બાપ્તિસ્મા વિરુદ્ધ મતદાર ચર્ચા
20- બલુચિસ્તાન હસ્તક્ષેપ
21. આરક્ષણ નિરાકરણ પર ચર્ચાઓ
22- ઘટાડો અને પેન્શન વ્યાજ દરો નિયમન લાભ
23- મહાત્મા ગાંધી ગ્રામીણ રોજગાર યોજનાએ કેટલાક હજાર કરોડમાં વિલંબ કર્યો
24-જીડીબી વાસણ
25-નવી બેંક ફી
અતર
26-વિદેશી ડાયરેક્ટ ઇન્વેસ્ટમેન્ટ
27-શુદ્ધ ભારત પ્રોજેક્ટ
28-મેક ઇન્ડિયા
29-અંક ભારતીય પ્રોજેક્ટ
30-પરમાણુ રિએક્ટર
31 બુલેટ ટ્રેન
31-જમીન સંપાદન બિલ
33-સ્માર્ટ સિટી
34-હિન્દી ભરણ
35-કાવેરી પાણી પુરવઠા પંચ
ન્યાયમૂર્તિઓની 36 નિમણૂકમાં વિલંબ થયો
37 જીએસટી
38-ઘટી નોકરીની તકો
39-આઇટી કર્મચારીઓ બરતરફ
40-કાશ્મીરી શ્રેણી બળવો - બેલેટે બોમ્બ
41-મર્બર હત્યા
42-રોહિત વેમુલા
43-જવાહરલાલ યુનિવર્સિટી વિવાદ
44-વરૂણ ગાંધી - લશ્કરી સિક્રેટ્સ
45-રઘુરામ રાજન ફેરફાર
46-jallikattu
47-ઉત્સગાન્ટ ચાઇનામાં પ્રવેશ 15 કિ.મી.
48-ક્રોસ બોર્ડર હુમલો. તે સાચું કે ખોટું છે? સીરિયલ સૈનિકો માર્યા ગયા
49-જીઓ સિમ જાહેરાત
50-લલિત મોદી
51 viyapam
52-કિરણ રિજિજુ 450 કરોડ કૌભાંડ
53-ખાણકામ કૌભાંડ - મહારાષ્ટ્ર અને કર્ણાટક
રૂ. 2000 કરોડની 54-એ-સેપ્ટિક એરક્રાફ્ટ
55-ફ્રાન્સ - જૂના યુદ્ધ વિમાન વધુ મોંઘું છે
56-15 લાખ કપડાં
57-પાકિસ્તાની ઉભા અને અદાણી કારકિર્દીના તકો
58-શાળા પાઠય પુસ્તકો
59 - મુખ્ય મુદ્દાઓ માં મૌન
60 અલગ-અલગ ભાજપના સભ્યોનું વિસ્ફોટક ઉત્પાદન
61-સમલૈંગિકતા, બળાત્કાર, અને સ્ત્રી વિશે સંસ્કૃતિ માટે વિરોધાભાસ.
62-સહારા ભ્રષ્ટાચાર - જ્યારે મોદી મુખ્યમંત્રી હતા
62-ખાનગી કોર્પોરેટ જાહેરાતો - જિયો એન્ડ પેટમ
64-ગુજરાતી ઉદ્યોગપતિ મહેશ શાહે કબૂલાત કરી
65-નોન રિસ્પોન્સ માહિતી અધિનિયમ - મોદી એજ્યુકેશન
સ્મૃતિ ઈરાનીના 66 વર્ષના શિક્ષણ મંત્રી
67 દેશના ભક્તિ ભજનો
68 મેઘાલય રાજ્યપાલ કમલા લીલ
69-જાકી ઇશ યોગ શો
70 બાબા રામદેવ - જમીનનો અનામત
71-સંસ્કૃત ભરણ
72-નવી શિક્ષણ નીતિ
73-સામાન્ય સિવિલ લો
74-ગંગા સફાઇ યોજના - 20,000 કરોડ
75-ગાયની બનાવટ પ્રતિબંધિત છે
76-ગાય કરીના હત્યા - અક્લક, ઉના (ગુજરાત)
77 શ્રી શ્રી રવિશંકર કોન્ફરન્સ - ગ્રીન ટ્રિબ્યુનલ પેનલ્ટી
78-અયોધ્યા રામ મંદિર
79 પ્રધાનો ભાષણ ધિક્કારે છે
80-ફરજિયાત સૂર્ય નિમંત્રણ / યોગ
81-કાવેરી રિવર જળ મેનેજમેન્ટ બોર્ડ, ન્યાય અને હિંસા
82-દિલ્હીના ખેડૂતોની સંઘર્ષ
83-અદાણી પાસે રૂ. 72,000 કરોડનું દેવું છે
84-એસબીઆઇ લઘુતમ બેલેન્સ 5000
85- લઘુમતી વિરોધી છે
86-ગાય રાજકારણ
87 - લઘુમતીઓ અને દલિતો સંઘના કાર્યકર્તાઓની મૃત્યુ છે
88-સુઘડ પસંદગી
89-રેશન ગ્રાન્ટ સ્ટોપ.
_90 આધાર કાર્ડ શીટ્સ-______________________________________
(વધુ મિત્રો
જો તમારી પાસે લોકો શેર કરી રહ્યાં છે
ઘણી સુધી પહોંચવા માટે માહિતી)
ભાજપ 4 વર્ષના શાસન ધરાવે છે.
નીચે આપેલ માહિતીમાંથી જે કંઈ ખોટું છે, ભાજપના મિત્રો સહિતના કોઈએ નિર્દેશ
કર્યો …….

बीजेपी का 4 साल का शासन है।
नीचे दी गई जानकारी में से कोई भी गलत है, बीजेपी दोस्तों सहित किसी ने भी
बताया …….

1-पेट्रोल / डीजल कर 200% की वृद्धि
2-दवा मूल्य वृद्धि
3-ट्रेन टैरिफ वृद्धि
4-केस मूल्य वृद्धि
5-नई लाइनें
6- बड़े पूंजीपतियों के साप्ताहिक मजदूरी के साथ
7-विदेशी काले धन निवेशक नाम जारी करने से इनकार करते हैं
8-500/1000 प्रतिबंध और नौकरी के नुकसान
9 रुपये का मूल्य
10 - मोदी की विदेश यात्राएं
11- विदेश नीति
12 साल की सेना पेंशन परियोजना देरी
13- उई पावर प्रोजेक्ट
14- तमिलनाडु सूखा राहत
15 - डाक विभाग के माध्यम से गंगा जल वितरण
16- कश्मीर चुनाव 8% मतदान
17 - अरुणाचल प्रदेश विभाजन का विघटन
18 - सेना में खाद्य दुर्व्यवहार
1 9- चीनी बैपटिज्म के खिलाफ चुनावी वार्ता
20- बलुचिस्तान हस्तक्षेप
21. आरक्षण हटाने पर चर्चा
22- पेंशन ब्याज दरों में कमी और विनियमन का लाभ
23- महात्मा गांधी ग्रामीण रोजगार योजना में कई हजार करोड़ रुपये की देरी
हुई
24-जीडीबी गड़बड़
25-नई बैंक फीस
अतर
26-विदेशी प्रत्यक्ष निवेश
27-शुद्ध भारत परियोजना
28-मैक इंडिया
2 9 अंकों वाली भारतीय परियोजना
30 परमाणु रिएक्टर
31-बुलेट ट्रेन
31-भूमि अधिग्रहण विधेयक
33-स्मार्ट शहर
34-हिंदी भराई
35-कावेरी जल आपूर्ति आयोग
न्यायाधीशों की 36 नियुक्ति में देरी हुई
37-जीएसटी
38-नौकरी के अवसर गिर रहे हैं
39-आईटी कर्मचारियों को खारिज कर दिया गया
40-कश्मीरी श्रृंखला विद्रोह - बेलेट बम
41-मर्बर हत्या
42-रोहित वेमुला
43-जवाहरलाल विश्वविद्यालय विवाद
44-वरुण गांधी - सैन्य रहस्य
45-रघुराम राजन बदल गए
46-जल्लीकट्टू
47-उदगांत चीन प्रवेश 15 किमी
48-सीमा सीमा हमले। क्या यह सच है या झूठा है? सीरियल सैनिकों की मौत
49-जियो सिम विज्ञापन
50-ललित मोदी
51 viyapam
52-किरण रिजजू 450 करोड़ घोटाला
53-खनन घोटाला - महाराष्ट्र और कर्नाटक
2000 करोड़ रुपये के 54-ए-सेप्टिक विमान
55-फ्रांस - पुराना युद्ध विमान अधिक महंगा है
56-15 लाख कपड़े
57-पाकिस्तानी प्रकोप और अदानी करियर के अवसर
58 स्कूल पाठ्यपुस्तकें
5 9 - प्रमुख मुद्दों में मौन
60 अलग-अलग भाजपा सदस्यों का विस्फोटक उत्पादन
61-समलैंगिकता, बलात्कार, और महिला के बारे में विरोधाभासी विचार।
62-सहारा रिश्वत - जब मोदी मुख्यमंत्री थे
62-निजी कॉर्पोरेट विज्ञापन - जेआईओ और पीएटीटीएम
64-गुजराती व्यवसायी महेश शाह ने कबूल किया
65-गैर प्रतिक्रिया सूचना अधिनियम - मोदी शिक्षा
स्मृति रानी के 66 वर्षीय शिक्षा मंत्री
67-देश भक्ति नाटकों
68-मेघालय राज्यपाल कमला लील
69-जाकी ईशा योग शो
70 बाबा रामदेव - भूमि आरक्षण
71-संस्कृत भराई
72 नई शिक्षा नीति
73-जनरल सिविल लॉ
74-गंगा सफाई योजना - 20,000 करोड़ रुपये
75-गाय करी पर प्रतिबंध लगा दिया गया
76-गाय करी हत्याएं - अकलक, उना (गुजरात)
77 श्री श्री रवि शंकर सम्मेलन - ग्रीन ट्रिब्यूनल जुर्माना
78-अयोध्या राम मंदिर
79-मंत्रियों ने भाषण से नफरत की
80-अनिवार्य सूर्य अभिवादन / योग
81-कावेरी नदी जल प्रबंधन बोर्ड, निर्णय और हिंसा
82-दिल्ली किसानों के संघर्ष
83-अदानी के पास अकेले 72,000 करोड़ रुपये का कर्ज है
84-एसबीआई लघु संतुलन 5000
85- अल्पसंख्यक शत्रुतापूर्ण है
86-गाय राजनीति
87- अल्पसंख्यक और दलित संघ कार्यकर्ताओं की मौत हैं
88-साफ चयन
89-राशन अनुदान रोको।
_90 आधार कार्ड शीट्स-______________________________________
(अधिक दोस्त
यदि आपके पास लोग साझा कर रहे हैं
कई तक पहुंचने में मदद करने के लिए सूचना)
बीजेपी का 4 साल का शासन है।
नीचे दी गई जानकारी में से कोई भी गलत है, बीजेपी दोस्तों सहित किसी ने भी
बताया …….

ಬಿಜೆಪಿ 4 ವರ್ಷಗಳ ಆಡಳಿತವನ್ನು ಹೊಂದಿದೆ.
ಕೆಳಗಿರುವ ಮಾಹಿತಿಯು ಯಾವುದು ತಪ್ಪಾಗಿದೆ, ಬಿಜೆಪಿ ಸ್ನೇಹಿತರನ್ನೂ ಒಳಗೊಂಡಂತೆ
ಯಾರೊಬ್ಬರೂ ಸೂಚಿಸಿದ್ದಾರೆ …….

1-ಪೆಟ್ರೋಲ್ / ಡೀಸೆಲ್ ತೆರಿಗೆ ಹೆಚ್ಚಳ 200%
2-ಔಷಧ ಬೆಲೆ ಏರಿಕೆ
3-ರೈಲು ಸುಂಕದ ಹೆಚ್ಚಳ
4-ಕೇಸ್ ಬೆಲೆ ಏರಿಕೆ
5-ಹೊಸ ಸಾಲುಗಳು
6-ದೊಡ್ಡ ಬಂಡವಾಳಗಾರರ ಸಾಪ್ತಾಹಿಕ ವೇತನದೊಂದಿಗೆ
7-ವಿದೇಶಿ ಕಪ್ಪು ಹಣ ಹೂಡಿಕೆದಾರರು ಹೆಸರನ್ನು ಪ್ರಕಟಿಸಲು ನಿರಾಕರಿಸುತ್ತಾರೆ
8-ರೂ 500/1000 ನಿಷೇಧಗಳು ಮತ್ತು ಉದ್ಯೋಗ ನಷ್ಟಗಳು
9 ರೂಪಾಯಿ ಮೌಲ್ಯ
10 - ಮೋದಿ ಅವರ ವಿದೇಶ ಪ್ರವಾಸಗಳು
11- ವಿದೇಶಿ ನೀತಿ
12 ವರ್ಷದ ಆರ್ಮಿ ಪಿಂಚಣಿ ಯೋಜನೆಯ ವಿಳಂಬ
13- ಉಯಿ ಪವರ್ ಪ್ರಾಜೆಕ್ಟ್
14- ತಮಿಳುನಾಡು ಬರ ಪರಿಹಾರ
15 - ಅಂಚೆ ಇಲಾಖೆ ಮೂಲಕ ಗಂಗಾ ಜಲ ವಿತರಣೆ
16- ಕಾಶ್ಮೀರ ಚುನಾವಣೆ 8% ನಷ್ಟು ಮತದಾನ
17 - ಅರುಣಾಚಲ ಪ್ರದೇಶ ವಿಭಾಗದ ವಿಘಟನೆ
18 - ಸೈನ್ಯದಲ್ಲಿ ಆಹಾರ ನಿಂದನೆ
19- ಚೀನೀ ಬ್ಯಾಪ್ಟಿಸಮ್ ವಿರುದ್ಧ ಚುನಾವಣಾ ಚರ್ಚೆ
20- ಬಲೂಚಿಸ್ತಾನ್ ಹಸ್ತಕ್ಷೇಪ
21. ಮೀಸಲಾತಿ ತೆಗೆದುಹಾಕುವಿಕೆಯ ಬಗ್ಗೆ ಚರ್ಚೆಗಳು
22- ಪಿಂಚಣಿ ಬಡ್ಡಿದರಗಳ ಕಡಿತ ಮತ್ತು ನಿಯಂತ್ರಣದ ಲಾಭ
23- ಮಹಾತ್ಮ ಗಾಂಧಿ ಗ್ರಾಮೀಣ ಉದ್ಯೋಗ ಯೋಜನೆ ಹಲವಾರು ಸಾವಿರ ಕೋಟಿ ವಿಳಂಬವಾಗಿದೆ
24-ಜಿಡಿಬಿ ಅವ್ಯವಸ್ಥೆ
25-ಹೊಸ ಬ್ಯಾಂಕ್ ಶುಲ್ಕ
ಅಟರ್
26 ವಿದೇಶಿ ನೇರ ಹೂಡಿಕೆ
27-ಶುದ್ಧ ಭಾರತ ಯೋಜನೆ
28-ಮ್ಯಾಕ್ ಇಂಡಿಯಾ
29-ಅಂಕಿಯ ಭಾರತೀಯ ಯೋಜನೆ
30-ಪರಮಾಣು ರಿಯಾಕ್ಟರ್
31-ಬುಲೆಟ್ ರೈಲು
31-ಜಮೀನು ಸ್ವಾಧೀನ ಮಸೂದೆಯನ್ನು
33-ಸ್ಮಾರ್ಟ್ ನಗರ
34-ಹಿಂದಿ ತುಂಬುವುದು
35-ಕಾವೇರಿ ನೀರು ಸರಬರಾಜು ಆಯೋಗ
ನ್ಯಾಯಾಧೀಶರ 36 ನೇ ನೇಮಕಾತಿ ವಿಳಂಬವಾಯಿತು
37 ಜಿಎಸ್ಟಿ
38-ಬೀಳುವ ಉದ್ಯೋಗ ಅವಕಾಶಗಳು
39-ಐಟಿ ನೌಕರರು ವಜಾ ಮಾಡಿದ್ದಾರೆ
40-ಕಾಶ್ಮೀರಿ ಸರಣಿ ದಂಗೆ - ಬೆಲ್ಲೇಟ್ ಬಾಂಬ್
41-ಮರ್ಬರ್ ಕೊಲೆ
42-ರೋಹಿತ್ ವೀಮುಲಾ
43-ಜವಾಹರಲಾಲ್ ವಿಶ್ವವಿದ್ಯಾಲಯ ವಿವಾದ
44-ವರುಣ್ ಗಾಂಧಿ - ಮಿಲಿಟರಿ ಸೀಕ್ರೆಟ್ಸ್
45-ರಘುರಾಮ್ ರಾಜನ್ ಬದಲಾವಣೆ
46 ಜಲ್ಲಿಕಟ್ಟು
47-ಉಡಾಗಾಂತ್ ಚೀನಾ ನುಗ್ಗುವಿಕೆ 15 ಕಿಮೀ
48-ಅಡ್ಡ ಗಡಿ ದಾಳಿಯ. ಅದು ಸರಿ ಅಥವಾ ಸುಳ್ಳು? ಸೀರಿಯಲ್ ಸೈನಿಕರು ಕೊಲ್ಲಲ್ಪಟ್ಟರು
49-ಜಿಯೋ ಸಿಮ್ ಜಾಹೀರಾತು
50-ಲಲಿತ್ ಮೋದಿ
51-viyapam
52-ಕಿರಣ್ ರಿಜಿಜು 450 ಕೋಟಿ ಹಗರಣ
53-ಮೈನಿಂಗ್ ಸ್ಕ್ಯಾಮ್ - ಮಹಾರಾಷ್ಟ್ರ ಮತ್ತು ಕರ್ನಾಟಕ
2000 ಕೋಟಿ ರೂ. ಮೌಲ್ಯದ 54-ಸೆಪ್ಟಿಕ್ ವಿಮಾನ
55-ಫ್ರಾನ್ಸ್-ಹಳೆಯ ಯುದ್ಧ ವಿಮಾನವು ಹೆಚ್ಚು ದುಬಾರಿಯಾಗಿದೆ
56-15 ಲಕ್ಷ ಬಟ್ಟೆ
57-ಪಾಕಿಸ್ತಾನಿ ಸ್ಫೋಟ ಮತ್ತು ಅದಾನಿ ವೃತ್ತಿಜೀವನದ ಅವಕಾಶಗಳು
58-ಶಾಲಾ ಪಠ್ಯಪುಸ್ತಕಗಳು
59 - ಪ್ರಮುಖ ವಿಷಯಗಳಲ್ಲಿ ಮೌನ
60 ವಿವಿಧ ಬಿಜೆಪಿ ಸದಸ್ಯರ ಸ್ಫೋಟಕ ಉತ್ಪಾದನೆ
61-ಮಹಿಳೆ ಬಗ್ಗೆ ಸಲಿಂಗಕಾಮ, ಅತ್ಯಾಚಾರ, ಮತ್ತು ವಿರೋಧಾತ್ಮಕ ವಿಚಾರಗಳು.
62-ಸಹಾರಾ ಲಂಚ - ಮೋದಿ ಮುಖ್ಯಮಂತ್ರಿಯಾಗಿದ್ದಾಗ
62-ಖಾಸಗಿ ಕಾರ್ಪೊರೇಟ್ ಜಾಹೀರಾತು - JIO & PAYTM
64-ಗುಜರಾತಿ ಉದ್ಯಮಿ ಮಹೇಶ್ ಷಾ ಒಪ್ಪಿಕೊಂಡಿದ್ದಾನೆ
65-ಅಲ್ಲದ ಪ್ರತಿಕ್ರಿಯೆ ಮಾಹಿತಿ ಕಾಯಿದೆ - ಮೋದಿ ಶಿಕ್ಷಣ
ಸ್ಮೃತಿ ಇರಾನಿ ಅವರ 66 ವರ್ಷ ವಯಸ್ಸಿನ ಶಿಕ್ಷಣ ಸಚಿವ
67 ದೇಶ ಭಕ್ತಿ ನಾಟಕಗಳು
68-ಮೇಘಾಲಯ ಗವರ್ನರ್ ಕಮಲಾ ಲೀಲ್
69-ಜಾಕಿ ಇಶಾ ಯೋಗ ಪ್ರದರ್ಶನ
70 ಬಾಬಾ ರಾಮ್ದೇವ್ - ಭೂ ಮೀಸಲಾತಿ
71 ಸಂಸ್ಕೃತವು ತುಂಬುವುದು
72-ಹೊಸ ಶಿಕ್ಷಣ ನೀತಿ
73-ಜನರಲ್ ಸಿವಿಲ್ ಲಾ
74-ಗಂಗಾ ಶುದ್ಧೀಕರಣ ಯೋಜನೆ - 20,000 ಕೋಟಿ
75-ಹಸು ಕರಿ ನಿಷೇಧಿಸಿತು
76-ಹಸು ಕರಿ ಕೊಲೆಗಳು - ಅಕ್ಲಾಕ್, ಉನಾ (ಗುಜರಾತ್)
77 ಶ್ರೀ ಶ್ರೀ ರವಿಶಂಕರ್ ಕಾನ್ಫರೆನ್ಸ್ - ಗ್ರೀನ್ ಟ್ರಿಬ್ಯೂನಲ್ ಪೆನಾಲ್ಟಿ
78-ಅಯೋಧ್ಯಾ ರಾಮ ದೇವಾಲಯ
79 ಮಂತ್ರಿಗಳು ಭಾಷಣ ದ್ವೇಷಿಸುತ್ತಾರೆ
80-ಕಡ್ಡಾಯ ಸೂರ್ಯ ವಂದನೆ / ಯೋಗ
81-ಕಾವೇರಿ ನದಿ ನೀರು ನಿರ್ವಹಣಾ ಮಂಡಳಿ, ತೀರ್ಪು ಮತ್ತು ಹಿಂಸೆ
82-ದೆಹಲಿ ರೈತರ ಹೋರಾಟ
83-ಅದಾನಿ ಮಾತ್ರ ರೂ 72,000 ಕೋಟಿ ಸಾಲ ಹೊಂದಿದೆ
84-ಎಸ್ಬಿಐ ಮಿನಿಯೇಚರ್ ಬ್ಯಾಲೆನ್ಸ್ 5000
85- ಅಲ್ಪಸಂಖ್ಯಾತರು ವಿರೋಧಿಯಾಗಿದ್ದಾರೆ
86-ಹಸುವಿನ ರಾಜಕೀಯ
87- ಅಲ್ಪಸಂಖ್ಯಾತರು ಮತ್ತು ದಲಿತರು ಸಂಘದ ಕಾರ್ಯಕರ್ತರ ಸಾವಿಗೆ ಕಾರಣರಾಗಿದ್ದಾರೆ
88-ಅಚ್ಚುಕಟ್ಟಾಗಿ ಆಯ್ಕೆ
89-ರೇಷನ್ ಅನುದಾನ ನಿಲ್ಲುವುದು.
_90 ಆಧಾರ್ ಕಾರ್ಡ್ ಹಾಳೆಗಳು -______________________________________
(ಇನ್ನಷ್ಟು ಸ್ನೇಹಿತರು
ನೀವು ಜನರನ್ನು ಹಂಚಿಕೊಂಡಿದ್ದರೆ
ಅನೇಕವನ್ನು ತಲುಪಲು ಸಹಾಯ ಮಾಡುವ ಮಾಹಿತಿ)
ಬಿಜೆಪಿ 4 ವರ್ಷಗಳ ಆಡಳಿತವನ್ನು ಹೊಂದಿದೆ.
ಕೆಳಗಿರುವ ಮಾಹಿತಿಯು ಯಾವುದು ತಪ್ಪಾಗಿದೆ, ಬಿಜೆಪಿ ಸ್ನೇಹಿತರನ್ನೂ ಒಳಗೊಂಡಂತೆ
ಯಾರೊಬ್ಬರೂ ಸೂಚಿಸಿದ್ದಾರೆ …….

ബിജെപിക്ക് 4 വർഷം ഭരണം ഉണ്ട്.
താഴെ കൊടുത്തിരിക്കുന്ന വിവരങ്ങളിൽ എന്തോ കുഴപ്പമുണ്ട്, ബി.ജെ.പി
സുഹൃത്തുക്കളുൾപ്പടെയുള്ള ആരെങ്കിലും ചൂണ്ടിക്കാട്ടി …….

പെട്രോൾ-ഡീസൽ വിലയിൽ 200% വർധന
2-മരുന്നുകളുടെ വിലക്കയറ്റം
3-ട്രെയിൻ നിരക്ക് വർധന
4-കേസ് വിലക്കയറ്റം
5-പുതിയ വരികൾ
6-വലിയ മുതലാളിമാരുടെ പ്രതിവാര വേതനത്തോടെ
7-വിദേശ കള്ളക്കടത്തുകാർ നിക്ഷേപകരുടെ പേര് വെളിപ്പെടുത്താൻ
വിസമ്മതിക്കുന്നു
8-രൂപ 500/1000 നിരോധനവും തൊഴിൽ നഷ്ടവും
9-രൂപയുടെ മൂല്യം
10 - മോഡി വിദേശ യാത്രകൾ
11 - വിദേശനയം
12 വയസുള്ള ആർമി പെൻഷൻ പദ്ധതിയുടെ കാലതാമസം
13- യുയി പവർ പ്രോജക്ട്
14- തമിഴ്നാട് വരൾച്ചാ ദുരിതം
15 - പോസ്റ്റൽ വകുപ്പിലൂടെ ഗംഗാ ജലവിതരണം
കശ്മീരിൽ 16% പോളിംഗ്
17 - അരുണാചൽ പ്രദേശ് വിഭജനത്തിന്റെ പിളർപ്പ്
18 - സൈന്യം ഭക്ഷ്യ ദുരുപയോഗം
19- ചൈനീസ് സ്നാപകനെതിരെയുള്ള തിരഞ്ഞെടുപ്പ് സംവാദം
20- ബലൂചിസ്ഥാൻ ഇടപെടൽ
21. റിസർവേഷൻ നീക്കം ചെയ്യലിൽ ചർച്ചകൾ
22. പെൻഷൻ പലിശനിരക്ക് കുറയ്ക്കുകയും നിയന്ത്രിക്കുകയും ചെയ്യുക
23- മഹാത്മാഗാന്ധി ഗ്രാമീണ തൊഴിലുറപ്പ് പദ്ധതി നിരവധി കോടിയുടെ
കരാറിലേർപ്പെട്ടു
24-ജിഡിബി മെസ്
25 പുതിയ ബാങ്ക് ഫീസ്
അറ്റാർ
26-വിദേശ നേരിട്ടുള്ള നിക്ഷേപം
27-പ്യുയർ ഇന്ത്യ പ്രോജക്റ്റ്
28-മാക് ഇന്ത്യ
29-അക്ക ഇന്ത്യൻ പദ്ധതി
30-ആണവ റിയാക്റ്റർ
31 ബുള്ളറ്റ് ട്രെയിൻ
31-ഭൂമി ഏറ്റെടുക്കൽ ബിൽ
33-സ്മാർട്ട് സിറ്റി
34-ഹിന്ദി stuffing
35-കാവേരി ജലവിതരണ കമ്മീഷൻ
ജഡ്ജിമാരുടെ 36-ഓളം നിയമനത്തിന് കാലതാമസമുണ്ടായി
37-ചരക്കുസേവന
38 വീഴ്ചയുള്ള തൊഴിൽ അവസരങ്ങൾ
39 ജീവനക്കാരെ പിരിച്ചുവിട്ടു
40-കശ്മീരി സീരിയൽ കലാപം - ബലേറ്റ് ബോംബ്
41 - മുബർ കൊലപാതകം
42-രോഹിത് വെമുല
43 ജവഹർലാൽ യൂണിവേഴ്സിറ്റി വിവാദം
44-വരുൺ ഗാന്ധി - സൈനിക രഹസ്യങ്ങൾ
45-രഘുറാം രാജൻ മാറുന്നു
46-ജല്ലികത്തു
47-ഉദേശാഗന്ധി ചൈനയിലേക്ക് നുഴഞ്ഞുകയറുന്നു 15 കി
48-അതിർത്തി അതിർത്തി ആക്രമണം. ഇത് ശരിയാണോ? സീരിയൽ പട്ടാളക്കാർ
കൊല്ലപ്പെട്ടു
49-ജിയോ സിം അഡ്വർടൈസ്
50-ലളിത് മോഡി
51-വിയപമ്
52-കിരൺ റിജിജു 450 കോടി കുംഭകോണം
53-മൈൻഡ് സ്കാം - മഹാരാഷ്ട്രയിലും കർണാടകയിലും
2000 കോടി രൂപയുടെ 54 വിമാനങ്ങൾ
55-ഫ്രാൻസ് - പഴയ യുദ്ധ വിമാനം വളരെ ചെലവേറിയതാണ്
56-15 ലക്ഷം വസ്ത്രം
57-പാകിസ്ഥാൻ കാലഹരണപ്പെട്ട അദാനി കരിയർ അവസരങ്ങൾ
58-പാഠ പാഠപുസ്തകങ്ങൾ
59 - പ്രധാന വിഷയങ്ങളിൽ നിശബ്ദത
60 വ്യത്യസ്ത ബി ജെ പി അംഗങ്ങളുടെ സ്ഫോടനശബ്ദം
61- സ്ത്രീയെക്കുറിച്ച് സ്വവർഗസംഭോഗം, ബലാത്സംഗം, വൈരുദ്ധ്യാത്മക ആശയങ്ങൾ.
62 സഹാറ ബ്രെബി - മോഡി മുഖ്യമന്ത്രിയായിരിക്കുമ്പോൾ
62-സ്വകാര്യ കോർപ്പറേറ്റ് പരസ്യംചെയ്യൽ - JIO & PAYTM
64-ഗുജറാത്തി വ്യവസായി മഹേഷ് ഷാ കുറ്റസമ്മതം നടത്തി
65-നോൺ റെസ്പോൺസസ് ഇൻഫർമേഷൻ ആക്ട് - മോഡി വിദ്യാഭ്യാസം
സ്മൃതി ക്വറ്റിന്റെ 66 വയസുകാരിയായ മന്ത്രി
67 രാജ്യ ഭക്തി നാടകങ്ങൾ
68-മേഘാലയ ഗവർണർ കമല ലീൽ
69-ജാക്കി ഇഷ യോഗ ഷോ
70 ബാബ രാംദേവ് - ഭൂമി റിസർവേഷൻ
71-സംസ്കരിക്കൽ
72 പുതിയ വിദ്യാഭ്യാസ നയം
73-ജനറൽ സിവിൽ നിയമം
74 ഗംഗാ ശുദ്ധീകരണ പദ്ധതി - 20,000 കോടി
75-കശു കറി നിരോധിച്ചിട്ടുണ്ട്
76-കശു കറി കൊലപാതകം - അക്ലക്, ഉന (ഗുജറാത്ത്)
77 ശ്രീ ശ്രീ രവിശങ്കർ കോൺഫറൻസ് - ഗ്രീൻ ട്രിബ്യൂണൽ പെനാൽറ്റി
78 അയോദ്ധ്യ രാമക്ഷേത്രം
79 മന്ത്രിമാർ വിദ്വേഷ ഭാഷണം
80-നിർബന്ധിത സൂര്യ സവാത്ത് / യോഗ
81 കാവേരി നദീജലം മാനേജ്മെന്റ് ബോർഡ്, ജഡ്ജ്മെന്റ് & വയലൻസ്
82-ദില്ലി കർഷകരുടെ സമരം
അഡാനിയ്ക്ക് മാത്രം 72,000 കോടിയുടെ കടബാധ്യതയുണ്ട്
84-എസ്ബിഐ മിനിയേച്ചർ ബാലൻസ് 5000
85- ന്യൂനപക്ഷമാണ് ശത്രുത
86-പശു രാഷ്ട്രീയം
87 ന്യൂനപക്ഷങ്ങളും ദളിതുകളും സംഘപരിവാറിന്റെ മരണങ്ങൾ ആണ്
88-നീത് നിര
89 റേഷൻ ഗ്രാന്റ് സ്റ്റോപ്പ്.
_90 ആധാർ കാർഡ് ഷീറ്റുകൾ ___________________________________
(കൂടുതൽ ചങ്ങാതിമാർ
നിങ്ങൾക്ക് ആളുകൾ പങ്കിടുന്നുണ്ടെങ്കിൽ
നിരവധി ആളുകളെ സഹായിക്കാൻ സഹായിക്കുന്ന വിവരങ്ങൾ)
ബിജെപിക്ക് 4 വർഷം ഭരണം ഉണ്ട്.
താഴെ കൊടുത്തിരിക്കുന്ന വിവരങ്ങളിൽ എന്തോ കുഴപ്പമുണ്ട്, ബി.ജെ.പി
സുഹൃത്തുക്കളുൾപ്പടെയുള്ള ആരെങ്കിലും ചൂണ്ടിക്കാട്ടി …….

भाजपला 4 वर्षाचा नियम आहे.
खालीलपैकी कोणतीही माहिती चुकीची आहे, भाजप मित्रांसह कुणीही निदर्शनास
आणून दिले …….

1 टक्का पेट्रोल / डिझेल कर वाढ
2-औषध किंमत वाढ
3-रेल्वे दर वाढ
4-प्रकरण किंमत वाढ
5-नवीन ओळी
6 - मोठ्या भांडवलदारांच्या साप्ताहिक वेतन सह
7- विदेशी काळा पैसा गुंतवणूकदारांना नाव देणे नाकारले
8 ते 500/1000 बंदी आणि नोकरीतील नुकसान
9-रुपयाचे मूल्य
10 - मोदींचा परदेशी प्रवास
11- विदेशी धोरण
12 वर्षीय लष्करी पेन्शन प्रकल्प विलंब
13-उयि पॉवर प्रोजेक्ट
14- तामिळनाडू दुष्काळ मदत
15 - पोस्टल विभागामार्फत गंगा पाणी वितरण
16- काश्मीरच्या निवडणुकीत 8% मतदान झाले
17 - अरुणाचल प्रदेश विभागातील विघटन
18 - सैन्य मध्ये अन्न गैरवर्तन
1 9-चीनी बाप्टिस्ट विरोधात निवडणूक चर्चा
20- बलुचिस्तानमधील हस्तक्षेप
21. आरक्षण काढून टाकण्याच्या मुद्दयावर चर्चा
22- कपात आणि पेंशन व्याज दराचे नियमन
23- महात्मा गांधी ग्रामीण रोजगार योजनेमुळे हजारो कोटी रुपयांची विलंब
झाला
24-जीडीबी गोंधळ
25-नवीन बँक शुल्क
अतार
26-थेट परकीय गुंतवणूक
27-शुद्ध भारत प्रकल्प
28-मॅक इंडिया
29 अंकी भारतीय प्रकल्प
30-अणुभट्टी अणुभट्टी
31-बुलेट ट्रेन
31-जमीन अधिग्रहण विधेयक
33 स्मार्ट शहर
34-हिंदी साहित्य
35-कावेरी पाणी पुरवठा आयोग
36 न्यायाधीशांच्या नियुक्तीमुळे विलंब झाला
37-जीएसटी
38-घसरण रोजगार संधी
39-आयटी कर्मचा-यांना वगळण्यात आले
40-काश्मिरी सीरिज बंड - बेलेट बॉम्ब
41-मुर्बर हत्या
42-रोहित वमूला
43-जवाहरलाल विद्यापीठ विवाद
44-वरुण गांधी - मिलिटरी सिक्रीटस
45-रघुराम राजन बदलले
46-jallikattu
47-उदगंत चीन प्रवेश 15 किमी
48-क्रॉस बॉर्डर आक्रमण. हे खरे आहे किंवा चुकीचे आहे का? सिरियल सैनिकांची
हत्या
49-जियो सिम जाहिरात
50-ललित मोदी
51 viyapam
52-किरण रिजिजू 450 कोटी घोटाळा
53-खाण घोटाळा- महाराष्ट्र व कर्नाटक
54-ए-सेप्टिक विमानाचे किंमत 2 कोटी 2 9 कोटी रुपये
55-फ्रान्स - जुन्या युद्ध विमान अधिक महाग आहे
56 ते 15 लाख कपडे
57-पाकिस्तानी उद्रेक आणि अदानी करिअरच्या संधी
58-शाळा पाठ्यपुस्तके
59 - प्रमुख समस्या मध्ये शांतता
60 वेगवेगळ्या भाजपच्या सदस्यांचे स्फोटिक उत्पादन
61-समलैंगिकता, बलात्कार, आणि स्त्री बद्दल परस्परविरोधी कल्पना.
62-सहारा ब्रीबी - जेव्हा मोदी मुख्यमंत्री होते
62-खाजगी कॉर्पोरेट जाहिरात - जेओओ आणि पेटएम
64-गुजराती उद्योगपती महेश शाह यांनी कबूल केले
65-गैर-प्रतिसाद माहिती कायदा - मोदी शिक्षण
स्मृती क्वीनचे 66 वर्षीय शिक्षण मंत्री
67 देशांतील भक्ती नाटक
68-मेघालयचे राज्यपाल कमला लीले
69-जाकी यश योग शो
70 बाबा रामदेव - भूमी आरक्षण
71-संस्कृत भरतकाम
72-नवीन शिक्षण धोरण
73-सामान्य नागरी कायदा
74-गंगा स्वच्छीकरण योजना- 20,000 कोटी
75-गाय करी बंदी घालण्यात आली
76-गाय करी खून - अक्कलक, उना (गुजरात)
77 श्री श्री रवि शंकर कॉन्फरेंस - ग्रीन ट्रिब्युनल पेनल्टी
78-अयोध्या राम मंदिर
79-मंत्री द्वेष भाषण
80-अनिवार्य सूर्य नमस्कार / योग
81-कावेरी नदी जल व्यवस्थापन मंडळ, निवाडा आणि हिंसा
82-दिल्ली शेतकरी संघर्ष
83-अदानी केवळ 72 हजार कोटी रुपयांचे कर्ज आहे
84-एसबीआय मनिच बॅलन्स 5000
85- अल्पसंख्याक विरोधी आहे
86-गाय राजकारण
87 - अल्पसंख्यांक आणि दलित संघ कार्यकर्ते मृत्यू आहेत
88-नीच निवड
89-राशन अनुदान स्टॉप
_90 आधार कार्ड पत्रके-______________________________________
(अधिक मित्र
आपण लोकांना सामायिक करत असल्यास
बर्याच लोकांना पोहोचण्यास मदत)
भाजपला 4 वर्षाचा नियम आहे.
खालीलपैकी कोणतीही माहिती चुकीची आहे, भाजप मित्रांसह कुणीही निदर्शनास
आणून दिले …….

ਬੀਜੇਪੀ ਦਾ 4 ਸਾਲ ਦਾ ਸ਼ਾਸਨ ਹੈ
ਜੋ ਵੀ ਜਾਣਕਾਰੀ ਹੇਠ ਦਿੱਤੀ ਗਈ ਹੈ ਉਹ ਗਲਤ ਹੈ, ਭਾਜਪਾ ਦੋਸਤਾਂ ਸਮੇਤ ਕਿਸੇ ਨੇ ਵੀ
ਇਸ਼ਾਰਾ ਕੀਤਾ …….

1 ਰੁਪਏ ਪ੍ਰਤੀ ਲਿਟਰ ਪੈਟਰੋਲ / ਡੀਜ਼ਲ ਟੈਕਸ ਵਾਧੇ
2-ਡਰੱਗ ਦੀ ਕੀਮਤ ਵਾਧੇ
3-ਰੇਲ ਗੱਡੀਆਂ ਦੇ ਵਾਧੇ
4-ਕੇਸ ਕੀਮਤ ਵਾਧੇ
5-ਨਵੇਂ ਲਾਈਨਾਂ
6 - ਵੱਡੇ ਪੂੰਜੀਪਤੀਆਂ ਦੀ ਹਫਤਾਵਾਰੀ ਤਨਖ਼ਾਹ ਦੇ ਨਾਲ
7- ਵਿਦੇਸ਼ੀ ਕਾਲਾ ਧਨ ਨਿਵੇਸ਼ਕਾਂ ਨੇ ਨਾਮ ਜਾਰੀ ਕਰਨ ਤੋਂ ਨਾਂਹ ਕਰ ਦਿੱਤੀ
8 - 500/1000 ਪਾਬੰਦੀਆਂ ਅਤੇ ਨੌਕਰੀ ਦੇ ਨੁਕਸਾਨ
9-ਰੁਪਏ ਦੇ ਮੁੱਲ
10 - ਮੋਦੀ ਦੀ ਵਿਦੇਸ਼ ਯਾਤਰਾਵਾਂ
11- ਵਿਦੇਸ਼ੀ ਨੀਤੀ
12 ਸਾਲ ਪੁਰਾਣੇ ਫੌਜੀ ਪੈਨਸ਼ਨ ਪ੍ਰਾਜੈਕਟ ਦੇਰੀ
13- ਊਈ ਪਾਵਰ ਪ੍ਰੋਜੈਕਟ
14- ਤਾਮਿਲਨਾਡੂ ਦੀ ਸੋਕਾ ਰਾਹਤ
15 - ਡਾਕ ਵਿਭਾਗ ਦੁਆਰਾ ਗੰਗਾ ਜਲ ਵਿਤਰਣ
16- ਕਸ਼ਮੀਰ ਦੀਆਂ ਚੋਣਾਂ 8% ਪੋਲਿੰਗ
17 - ਅਰੁਣਾਚਲ ਪ੍ਰਦੇਸ਼ ਦੀ ਵੰਡ ਦਾ ਭੰਗ
18 - ਫੌਜ ਵਿਚ ਭੋਜਨ ਦਾ ਦੁਰਵਿਵਹਾਰ
19- ਚੀਨੀ ਬਪਤਿਸਮਾ ਦੇ ਵਿਰੁੱਧ ਚੁਣਾਵੀ ਚਰਚਾ
20- ਬਲੋਚਿਸਤਾਨ ਦਖਲ
21. ਰਿਜ਼ਰਵੇਸ਼ਨ ਹਟਾਉਣ ਬਾਰੇ ਚਰਚਾ
22- ਪੈਨਸ਼ਨ ਵਿਆਜ ਦਰਾਂ ਵਿਚ ਕਟੌਤੀ ਅਤੇ ਨਿਯਮ ਦਾ ਲਾਭ
23- ਮਹਾਤਮਾ ਗਾਂਧੀ ਪੇਂਡੂ ਰੋਜ਼ਗਾਰ ਯੋਜਨਾ ਨੇ ਕਈ ਹਜ਼ਾਰ ਕਰੋੜ ਰੁਪਏ ਦੇਰੀ ਕੀਤੀ
24-ਜੀਡੀਬੀ ਗੜਬੜ
25-ਨਵੇਂ ਬੈਂਕ ਫੀਸ
ਅਤਰ
26-ਵਿਦੇਸ਼ੀ ਸਿੱਧਾ ਨਿਵੇਸ਼
27-ਸ਼ੁੱਧ ਇੰਡੀਆ ਪ੍ਰਾਜੈਕਟ
28-ਮੈਕ ਇੰਡੀਆ
29 ਅੰਕਾਂ ਵਾਲਾ ਭਾਰਤੀ ਪ੍ਰਾਜੈਕਟ
30-ਪਰਮਾਣੂ ਰਿਐਕਟਰ
31-ਬੁਲੇਟ ਟ੍ਰੇਨ
31-ਭੂਮੀ ਗ੍ਰਹਿਣ ਬਿੱਲ
33-ਸਮਾਰਟ ਸਿਟੀ
34-ਹਿੰਦੀ ਸਟਿੰਗਿੰਗ
35-ਕਾਵੇਰੀ ਜਲ ਸਪਲਾਈ ਕਮਿਸ਼ਨ
36 ਜੱਜਾਂ ਦੀ ਨਿਯੁਕਤੀ ਵਿੱਚ ਦੇਰੀ ਹੋਈ
37-ਜੀਐਸਟੀ
38-ਰੁਜ਼ਗਾਰ ਦੇ ਮੌਕੇ
39-ਆਈਟੀ ਕਰਮਚਾਰੀਆਂ ਨੂੰ ਖਾਰਜ
40-ਕਸ਼ਮੀਰੀ ਸੀਰੀਜ਼ ਬਗਾਵਤ - ਬੈਲਟ ਬੰਬ
41-ਮਬਰ ਦਾ ਕਤਲ
42-ਰੋਹਿਤ ਵੇਮੁਲਾ
43-ਜਵਾਹਰ ਲਾਲ ਯੂਨੀਵਰਸਿਟੀ ਦੇ ਵਿਵਾਦ
44-ਵਰੁਣ ਗਾਂਧੀ - ਮਿਲਟਰੀ ਭੇਦ
45-ਰਘੂਰਾਮ ਰਾਜਨ ਬਦਲ ਗਿਆ
46-jallikattu
47-ਊੱਦਗਾਗ ਚਾਈਨਾ ਵਿਚ 15 ਕਿਲੋਮੀਟਰ ਦਾ ਸਫ਼ਰ
48-ਕਰਾਸ ਸਰਹੱਦ ‘ਤੇ ਹਮਲਾ ਕੀ ਇਹ ਸੱਚ ਹੈ ਜਾਂ ਝੂਠ ਹੈ? ਸੀਰੀਅਲ ਸੈਨਿਕ ਮਾਰੇ ਗਏ
49-ਜੀਓ ਸਿਮ ਵਿਗਿਆਪਨ
50-ਲਲਿਤ ਮੋਦੀ
51-viyapam
52-ਕਿਰਨ ਰਿਜੀਜੂ 450 ਕਰੋੜ ਘੁਟਾਲੇ
53-ਮਾਈਨਿੰਗ ਘਪਲੇ - ਮਹਾਰਾਸ਼ਟਰ ਅਤੇ ਕਰਨਾਟਕ
2000 ਕਰੋੜ ਰੁਪਏ ਦੀ ਕੀਮਤ ਵਾਲਾ 54-ਏ-ਸੈਪਟਿਕ ਜਹਾਜ਼
55-ਫਰਾਂਸ - ਪੁਰਾਣਾ ਜੰਗੀ ਜਹਾਜ਼ ਵਧੇਰੇ ਮਹਿੰਗਾ ਹੈ
56-15 ਲੱਖ ਕੱਪੜੇ
57-ਪਾਕਿਸਤਾਨੀ ਆਗਾਮੀ ਅਤੇ ਅਡਾਨੀ ਕਰੀਅਰ ਦੇ ਮੌਕੇ
58 ਸਕੂਲੀ ਪਾਠ ਪੁਸਤਕਾਂ
59 - ਮੁੱਖ ਮੁੱਦਿਆਂ ਵਿੱਚ ਚੁੱਪ
60 ਵੱਖ ਵੱਖ ਭਾਜਪਾ ਮੈਂਬਰਾਂ ਦੇ ਵਿਸਫੋਟਕ ਉਤਪਾਦਨ
61-ਸਮਲਿੰਗਤਾ, ਬਲਾਤਕਾਰ, ਅਤੇ ਔਰਤ ਬਾਰੇ ਸਭਿਆਚਾਰ ਪ੍ਰਤੀ ਵਿਰੋਧਾਭਾਸ.
62-ਸਹਾਰਾ ਰਿਸ਼ਵਤ - ਜਦੋਂ ਮੋਦੀ ਮੁੱਖ ਮੰਤਰੀ ਸਨ
62-ਪ੍ਰਾਈਵੇਟ ਕਾਰਪੋਰੇਟ ਵਿਗਿਆਪਨ - ਜੀਓਓ ਅਤੇ ਪੇਟਮ
64-ਗੁਜਰਾਤੀ ਵਪਾਰੀ ਮਹੇਸ਼ ਸ਼ਾਹ ਨੇ ਕਬੂਲ ਕੀਤਾ
65-ਗੈਰ-ਜਵਾਬ ਸੂਚਨਾ ਐਕਟ - ਮੋਦੀ ਸਿੱਖਿਆ
ਸਮ੍ਰਿਤੀ ਇਰਾਨੀ ਦੇ 66 ਸਾਲਾ ਸਿੱਖਿਆ ਮੰਤਰੀ
67 ਦੇਸ਼ ਦੀ ਭਗਤੀ ਭਵਨ
68-ਮੇਘਾਲਿਆ ਰਾਜਪਾਲ ਕਮਲਾ ਲੀਲ
69-ਜਾਕੀ ਈਸ਼ਾ ਯੋਗਾ ਪ੍ਰਦਰਸ਼ਨ
70 ਬਾਬਾ ਰਾਮਦੇਵ - ਜ਼ਮੀਨ ਦਾ ਰਾਜ਼
71-ਸੰਸਕ੍ਰਿਤ ਭਰਾਈ
72 ਨਵੇਂ ਸਿੱਖਿਆ ਨੀਤੀ
73-ਜਨਰਲ ਸਿਵਲ ਕਾਨੂੰਨ
74 ਗੰਗਾ ਦੀ ਸਫ਼ਾਈ ਸਕੀਮ- 20,000 ਕਰੋੜ
75-ਗਊ ਕਰੀ ਤੇ ਪਾਬੰਦੀ ਲਗਾਈ ਗਈ
76 ਗਊ ਕੌਰ ਹੱਤਿਆ - ਅਕਲਕ, ਉਨਾ (ਗੁਜਰਾਤ)
77 ਸ਼੍ਰੀ ਸ਼੍ਰੀ ਰਵੀ ਸ਼ੰਕਰ ਕਾਨਫਰੰਸ - ਗਰੀਨ ਟਰਬਿਊਨਲ ਪੈਨਲਟੀ
78-ਅਯੋਧਿਆ ਰਾਮ ਮੰਦਰ
79-ਮੰਤਰੀ ਭਾਸ਼ਣਾਂ ਨੂੰ ਨਫ਼ਰਤ ਕਰਦੇ ਹਨ
80-ਲਾਜ਼ਮੀ ਸੂਰਜ ਦੀ ਸ਼ੁਰੂਆਤ / ਯੋਗਾ
81-ਕਾਵੇਰੀ ਰਿਵਰ ਵਾਟਰ ਮੈਨੇਜਮੈਂਟ ਬੋਰਡ, ਨਿਆਂ ਅਤੇ ਹਿੰਸਾ
82-ਦਿੱਲੀ ਦੇ ਕਿਸਾਨ ਸੰਘਰਸ਼
83-ਅਡਾਣੀ ਕੋਲ ਸਿਰਫ 72 ਹਜ਼ਾਰ ਕਰੋੜ ਦਾ ਕਰਜ਼ ਹੈ
84-ਐਸਬੀਆਈ ਮਿੰਨੀਗਤ ਬੈਲੇਂਸ 5000
85- ਘੱਟ ਗਿਣਤੀ ਵਿਰੋਧੀ ਹੈ
86-ਗਊ ਰਾਜਨੀਤੀ
87 - ਘੱਟ ਗਿਣਤੀ ਅਤੇ ਦਲਿਤ ਸੰਘ ਕਾਰਕੁੰਨ ਦੀ ਮੌਤ ਹਨ
88-ਨਿਰਪੱਖ ਚੋਣ
89-ਰਾਸ਼ਨ ਗ੍ਰਾਂਟ ਰੁਕ
_90 ਆਧਾਰ ਕਾਰਡ ਸ਼ੀਟ- ______________________________________
(ਹੋਰ ਦੋਸਤ
ਜੇ ਤੁਹਾਡੇ ਕੋਲ ਲੋਕ ਸਾਂਝਾ ਕਰਦੇ ਹਨ
ਬਹੁਤ ਸਾਰੀਆਂ ਗੱਲਾਂ ਤਕ ਪਹੁੰਚਣ ਲਈ ਜਾਣਕਾਰੀ)
ਬੀਜੇਪੀ ਦਾ 4 ਸਾਲ ਦਾ ਸ਼ਾਸਨ ਹੈ
ਜੋ ਵੀ ਜਾਣਕਾਰੀ ਹੇਠ ਦਿੱਤੀ ਗਈ ਹੈ ਉਹ ਗਲਤ ਹੈ, ਭਾਜਪਾ ਦੋਸਤਾਂ ਸਮੇਤ ਕਿਸੇ ਨੇ ਵੀ
ਇਸ਼ਾਰਾ ਕੀਤਾ …….

బిజెపి 4 సంవత్సరాల పాలనను కలిగి ఉంది.
క్రింద ఉన్న సమాచారం ఏది తప్పు, బిజెపి మిత్రులతో సహా ఎవరైనా ఎత్తి చూపారు
…….

1-పెట్రోల్ / డీజిల్ పన్నుల పెరుగుదల 200%
2-మందు ధర పెరుగుదల
3-రైలు సుంకం పెంపు
4-కేస్ ధర పెరుగుదల
5-కొత్త పంక్తులు
6-పెద్ద పెట్టుబడిదారుల వారపు వేతనంతో
7-విదేశీ నల్ల ధనం పెట్టుబడిదారులు పేరును తిరస్కరించారు
8-రూపాయలు 500/1000 నిషేధాలు మరియు ఉద్యోగ నష్టాలు
9 రూపాయల విలువ
10 - మోదీ విదేశీ పర్యటనలు
11 విదేశీ విధానం
12 సంవత్సరాల ఆర్మీ పింఛను ప్రాజెక్టు ఆలస్యం
13- Uyi పవర్ ప్రాజెక్ట్
14 - తమిళనాడు కరువు ఉపశమనం
15 - పోస్టల్ శాఖ ద్వారా గంగా జల పంపిణీ
16 కాశ్మీర్ ఎన్నికలలో 8 శాతం ఓట్లు
17 - అరుణాచల్ ప్రదేశ్ విభజన రద్దు
18 - సైన్యంలో ఆహార దుర్వినియోగం
19- చైనీస్ బాప్తిసం వ్యతిరేకంగా ఎన్నికల చర్చ
20- బెలూచిస్తాన్ జోక్యం
21. రిజర్వేషన్ తొలగింపుపై చర్చలు
22- పెన్షన్ వడ్డీ రేట్ల తగ్గింపు మరియు నియంత్రణ ప్రయోజనం
23- మహాత్మా గాంధీ గ్రామీణ ఉపాధి పథకం అనేక వేల కోట్ల ఆలస్యం చేసింది
24-GDB మెస్
25 కొత్త బ్యాంకు ఫీజులు
అతర్
26-విదేశీ ప్రత్యక్ష పెట్టుబడి
27-ప్యూర్ ఇండియా ప్రాజెక్ట్
28-మాక్ ఇండియా
29-అంకెల ఇండియన్ ప్రాజెక్ట్
30 అణు రియాక్టర్
31-బులెట్ రైలు
31-ల్యాండ్ అక్విజిషన్ బిల్లు
33-స్మార్ట్ సిటీ
34-హిందీ stuffing
35-కావేరీ నీటి సరఫరా కమిషన్
న్యాయమూర్తుల 36-మంది నియామకాలు ఆలస్యం అయ్యాయి
37 జిఎస్టి
38 పడే ఉద్యోగ అవకాశాలు
39-ఐటీ ఉద్యోగులు తొలగించారు
40-కాశ్మీరీ ధారావాహిక తిరుగుబాటు - బాలేట్ బాంబ్
41-మర్బెర్ హత్య
42-రోహిత్ వేముల
43-జవహర్లాల్ విశ్వవిద్యాలయ వివాదం
44-వరుణ్ గాంధీ - సైనిక సీక్రెట్స్
45-రఘురాం రాజన్ మార్పు
46 ప్రఖ్యాతి గాంచిన జల్లికట్టు
47-ఉదిగ్యాంగ్ చైనా చొచ్చుకు 15 కిలోమీటర్లు
48-క్రాస్ సరిహద్దు దాడి. ఇది నిజం లేదా తప్పుగా ఉందా? సీరియల్ సైనికులు
చంపబడ్డారు
49-జియో సిమ్ అడ్వర్టైజింగ్
50-లలిత్ మోడీ
51 viyapam
52-కిరణ్ రిజిజు 450 కోట్ల కుంభకోణం
53-మైనింగ్ కుంభకోణం - మహారాష్ట్ర & కర్ణాటక
2000 కోట్ల రూపాయల విలువైన 54 విమానాల విమానం
55-ఫ్రాన్సు - పాత యుద్ధ విమానము ఖరీదైనది
56-15 లక్షల దుస్తులు
57-పాకిస్తానీ చెలరేగడం మరియు అదానీ కెరీర్ అవకాశాలు
58-పాఠశాల పాఠ్యపుస్తకాలు
59 - ప్రధాన అంశాలలో నిశ్శబ్దం
60 విభిన్న బిజెపి సభ్యుల పేలుడు ఉత్పత్తి
మహిళల గురించి 61-స్వలింగ సంపర్కం, అత్యాచారం మరియు విరుద్ధత.
62 సహారా బ్రిబ్ - మోడీ ముఖ్యమంత్రిగా ఉన్నప్పుడు
62-ప్రైవేట్ కార్పొరేట్ ప్రకటనలు - JIO & PAYTM
64-గుజరాత్ వ్యాపారవేత్త మహేష్ షా అంగీకరించాడు
65-నాన్ రెస్పాన్స్ ఇన్ఫర్మేషన్ యాక్ట్ - మోడీ ఎడ్యుకేషన్
స్మృతి ఇరానీ యొక్క 66 ఏళ్ల విద్య మంత్రి
67 దేశాల భక్తి నాటకాలు
68-మేఘాలయ గవర్నర్ కమలా లీల్
69-జాకీ ఇషా యోగ ప్రదర్శన
70 బాబా రామ్దేవ్ - భూమి రిజర్వేషన్
71-సంస్కృత stuffing
72 కొత్త విద్యా విధానం
73-జనరల్ సివిల్ లా
74 గంగా పరిశుభ్రత పథకం - 20 వేల కోట్లు
75-ఆవు కూర నిషేధించారు
76-ఆవు కూర హత్యలు - అక్లాక్, ఉనా (గుజరాత్)
77 శ్రీ శ్రీ రవి శంకర్ కాన్ఫరెన్స్ - గ్రీన్ ట్రిబ్యునల్ పెనాల్టీ
78-అయోధ్య రామ ఆలయం
79 మంది మంత్రులు ద్వేషపూరిత ప్రసంగం చేశారు
80-తప్పనిసరి సూర్యుడు వందనం / యోగ
81 కావేరి నది నీటి నిర్వహణ బోర్డు, తీర్పు & హింస
82-ఢిల్లీ రైతుల పోరాటం
83-అదానీ ఒక్క రుణ 72,000 కోట్ల రుణాన్ని కలిగి ఉంది
84-ఎస్బిఐ మినీయెచర్ బ్యాలెన్స్ 5000
85- మైనారిటీ శత్రుత్వం
86-ఆవు రాజకీయాలు
87 - మైనారిటీలు మరియు దళితులు సంఘ్ కార్యకర్తల మరణాలు
88-నీట్ ఎంపిక
89 రేషన్ మంజూరు స్టాప్.
_90 ఆధార్ కార్డు షీట్లు ___________________________________
(మరిన్ని స్నేహితులు
మీకు వ్యక్తులు భాగస్వామ్యం ఉంటే
అనేకమందిని చేరుకోవడానికి సహాయపడటానికి సమాచారం)
ఎన్నికల బ్యాలెట్తో ఎన్నికలు జరగితే, బిజెపి కేవలం 0.1% ఓట్లను మాత్రమే
పొందుతుంది. అప్పుడు ప్రజలు సంతోషంగా, నిశ్శబ్దంగా మరియు నిశ్శబ్దంగా
ఉంటారు.

جے پی کا 4 سالہ قاعدہ ہے.
ذیل میں سے کوئی بھی غلط ہے، بی جے پی کے دوست سمیت کسی کو بھی ……….

1 پٹرول / ڈیزل ٹیکس میں اضافہ 200٪
دو منشیات کی قیمت میں اضافہ
3 ٹرین ٹریف اضافہ
4 کیس کی قیمت میں اضافے
5 نئی لائنیں
6 - بڑے سرمایہ داروں کے ہفتہ وار تنخواہ کے ساتھ
7 غیر ملکی سیاہ پیسہ سرمایہ کاروں کا نام جاری کرنے سے انکار
8 سو روپے 500/1000 پابندیاں اور ملازمت کے نقصانات
9 روپے کی قیمت
10 - مودی کے غیر ملکی سفر
11- خارجہ پالیسی
12 سالہ آرمی پینشن منصوبے کی تاخیر
13- یوی پاور پروجیکٹ
14- تامل ناڈو خشک امداد
15 - گنگا پانی کی ترسیل کے ذریعے پوسٹل ڈپارٹمنٹ
16- کشمیر کے انتخاب میں 8 فیصد اضافہ
17 - اروناچل پردیش ڈویژن کی تحلیل
18 - فوج میں غذا کا استعمال
19- چینی بپتسمہ کے خلاف انتخابی بات چیت
20- بلوچستان مداخلت
21. بکنگ ہٹانا پر بحث
22- پنشن کی سود کی شرح میں کمی اور ریگولیشن کا فائدہ
23- مہاتما گاندھی نے دیہی روزگار کی منصوبہ بندی میں کئی ہزار کروڑ روپے
کی تاخیر کی
24-جی ڈی بی گیس
25 نئے بینک فیس
Atar
26 - غیر ملکی براہ راست سرمایہ کاری
27-پاک بھارت پروجیکٹ
28 میک میک
29 عددی بھارتی منصوبے
30 جوہری ریکٹر
31 بلٹ ٹرین
31 لینڈ حصول بل
33 سمارٹ شہر
34 ہندی بھرنے
35 کوری پانی کی فراہمی کمیشن
36 ججوں کی تقرری میں تاخیر
37 GST
38 روزگار کے مواقع
39-آئی ٹی ملازمین کو مسترد کر دیا گیا
40 کشمیری سیریز بغاوت - بیلیٹ بم
41-مربر قتل
42 روہت ویمولا
43-جوہرہر لال یونیورسٹی کے تنازعہ
44-ورون گاندھی - فوجی راز
45 روغرم راجن تبدیل
46-jallikattu
47-اجنگنٹ چین کی رسائی 15 کلومیٹر
48 کراس سرحد پر حملہ کیا یہ سچ یا غلط ہے؟ سیریل فوجی ہلاک
49 جیو سم ایڈورٹائزنگ
50 لٹل مودی
51 viyapam
52 کرن کرنجیو 450 کروڑ سکام
53 کان کنی سکیم - مہاراشٹر اور کرناٹک
2000 کروڑ روپے کی 54-ایک سیلٹک طیارے
55-فرانس - پرانے جنگ طیارے زیادہ مہنگا ہے
56-15 لاکھ لباس
57 پاکستان کے خاتمے اور آدانی کیریئر مواقع
58 سکول کی درسی کتابیں
59 - اہم مسائل میں خاموش
بی جے پی کے 60 سے مختلف مختلف افراد کی دھماکہ خیز پیداوار
عورت کے بارے میں 61 ہم جنس پرستی، عصمت دری اور متضاد نظریات.
62 - صحرا رشتے - جب مودی وزیر اعلی تھے
62-نجی کارپوریٹ اشتہارات - جیو اور پی ٹی ٹی ایم
64 گجراتی کاروباری مہش شاہ نے اعتراف کیا
65 غیر غیرمعمولی معلومات ایکٹ - مودی تعلیم
Smriti ملکہ کی 66 سالہ تعلیم وزیر
67 ملک کے عقیدے کے ڈرامے
68 میگاالیا کے گورنر کما لییل
69 -کیکی اسحاق یوگا شو
بابا رامد - زمین کے تحفظات
71-سنسکرت بھرنے والا
72 نئی تعلیم کی پالیسی
73 جنرل سول قانون
74 گنگا صفائی کی منصوبہ بندی - 20،000 کروڑ
75 گائے کیری بند کردی گئی
76 گائے کیری قتل - Aklak، یونیا (گجرات)
77 سری لنکا شنکر کانفرنس - گرین ٹربیونل عذاب
78-ایودھیا رام مندر
79 وزیروں سے نفرت کا اظہار
80 لازمی سورج سلامتی / یوگا
81-کاؤوری دریا پانی مینجمنٹ بورڈ، جج اور تشدد
82 دہلی کسانوں کی جدوجہد
83-اڈیانی کے پاس 72،000 کروڑ رو. کا قرض ہے
84-ایسبیآئ چھوٹے بیلنس 5000
85- اقلیت دشمن ہے
86-گائے سیاست
87- اقلیتیوں اور دلیوں کو سنگھ کے سرگرم کارکنوں کی موت ہے
88 نکات انتخاب
89 راشن گرانٹ روڈ.
_90 بنیاد کارڈ شیٹس- __________________________________
(زیادہ دوست
اگر آپ لوگوں کو اشتراک کرنا ہے
بہت سے تک پہنچنے میں مدد کرنے کے لئے معلومات)
اگر ووٹ کے ساتھ انتخابات کیے جاتے ہیں تو بی جے پی کو صرف ووٹ کا 0.1٪ ملے
گا. تب لوگ خوش، خاموش اور خاموش ہوں گے.


2744 Fri 14 Sep 2018 LESSON (87) Fri 14 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

M

Story of the Buddha Illustrated Text Book

E-mail:
bdea@buddhanet.net Web site: www.buddhanet.net
Buddha Dharma Education Association Inc.

STORY OF THE BUDDHA The Colouring Book
is now available from BuddhaNet’s Web site: www.buddhanet.net
Buddha Dharma Education Association Inc.

S���� �� ��� B�����
For Primary Students Text with line-drawings
C�������� © B����� D����� E�������� A����������, S����� A��������

E-�������� B������� �� ��� I�������
This Buddhist education material is part of BuddhaNet’s E-learning
course:
“Buddhist Studies for Primary Students” available on the Buddha Dharma
Education Association’s Web
site: www.buddhanet.net
Direct link:
It is a gradual training course in Buddhism to the young. The emphasis
is given on the Buddha as an exemplar, his Teach- ing (Dharma) and
application of the Teachings to daily life. The course includes a
section on “Guided Meditation for Primary Students”, also available as a
BuddhaNet E-book.
Buddha Dharma Education Association Inc.
P.O. Box K���� Haymarket, Sydney NSW ���� Australia
Web site: www.buddhanet.net
Email: bdea@buddhanet.net
Please print this book on A� sized paper, one page per page.

C�������
�. T�� ������� ����� ��� B����� ���� ��
………………………………….. � �. T�� ���� �� K�����������
…………………………………………………………………………………
� �. ���� M��� M��� ��� K��� S���������
…………………………… � �. T�� ����� �� ���� M��� M���
…………………………………………………………. � �.
P������� G����� ����� ���� �� ��� ���� ������ ……………….. � �.
T�� ������’� ������-��������
……………………………………………………………………….
� �. T�� ������ �������� � �����
…………………………………………………………………………
� �. R������� � ���� ���� �� D��������
………………………………………………… � �. T��
��������� ��������
…………………………………………………………………………………..

��. S����� ��� ������ �� ����
………………………………………………………………………………
�� ��. S�����R��� �� ����� ����������
………………………………………………………… ��
��. T�� ���� ����� S�����R��� � ������
…………………………………………….. �� ��.
S�����R���’� �����, P������� Y��������
………………………………… �� ��. T�� �����-������ �������
………………………………………………………………………….
�� ��. T�� �������� ������
……………………………………………………………………………………………..
�� ��. T�� � ������: ��� ���
…………………………………………………………………………………………….
�� ��. T�� � ������: ��������
……………………………………………………………………………………………
�� ��. T�� � ������: �����
………………………………………………………………………………………………….
�� ��. T�� � ������: � ����
……………………………………………………………………………………………..
�� ��. T������ ���� ���� ��� �������
………………………………………………………. �� ��.
S�����R��� ������ ����
………………………………………………………………………………..
�� ��. A ���� ���� �� K�����������
………………………………………………………………..
��
v

��. L����� �� � ����
………………………………………………………………………………………………………
�� ��. C��������� ��� �� ������� ����
…………………………………………………….. �� ��.
S������� �� ������ ���������
…………………………………………………………………
�� ��. W������ ���� ��������� ����� ��� ���� ������ ………….. ��
��. S�����R��� ���� A���� K�����
……………………………………………………… �� ��.
I� ������ �� ��� �����
……………………………………………………………………………………
�� ��. T����� ��� ������� ���������
……………………………………………………………………
�� ��. S�����R���, ��� �������
………………………………………………………………………………….
�� ��. S�������� ������ �� ������� ��������
………………………………………. �� ��. A �������� ���
����� S�����R���
………………………………………………….. �� ��.
S����� ����� �� �������� �� ����-����
……………………………………… �� ��. M����� � ��� ��
������ �� ��� ����� …………………………………….. �� ��.
M��������� ����� ��� ����� ����
…………………………………………………….. �� ��.
T�� ������� �������������
…………………………………………………………………….
�� ��. A B������ ��������� ��� B�����
…………………………………………………… �� ��. T��
B����� ������� �� �����
………………………………………………………………….
�� ��. T�� B����� ����� ��� ������ ����������
……………………………. �� ��. M������ �� ���� ��� ����
���������� ……………………………………….. �� ��. T��
B����� ��������� ��� ����������
…………………………………….. �� ��. T������� ��� F���
N���� T�����
……………………………………………………. �� ��.
I���������� Y���
……………………………………………………………………………………………………….
�� ��. S�������� ��� D�����
…………………………………………………………………………………..
�� ��. G���� �� U������ �������
…………………………………………………………………………..
�� ��. G���� �� ��� ���� �� R�������
…………………………………………………………….
��
vi

��. S����� �������� �� ��� ��� ����������
…………………………………………. �� ��. G����� ��� F���
P������� �� S�����
……………………………………………… �� ��. U�������
��� K�����
…………………………………………………………………………………………….
�� ��. M������ ��� ������� A�����
…………………………………………………………………..
�� ��. A�����’� ������������
……………………………………………………………………………………………
�� ��. U������� ��� K����� ������ ���������
……………………………………….. �� ��. T�� ���������� ��
V�������
…………………………………………………………………..
�� ��. I���������� ��� �������� �� ��������
…………………………………… �� ��. R�������� ��
K�����������
……………………………………………………………………..
�� ��. S��������� �� ����� ���� ��� B�����
…………………………………….. �� ��. T�� B����� ���������
S��������� …………………………………………….. �� ��.
T������� ��� D����� �� ��� ������
…………………………………………….. �� ��. T��
B�����’� ���, P����� R�����
……………………………………………………. �� ��.
K��� S���������’� �����
……………………………………………………………………………
�� ��. P������� G����� �������� ����������
………………………………………… �� ��. P������� G�����
���� A����� ��� ���� …………………………………… �� ��.
A����� ��������� ��� B�����
…………………………………………………………… ��
��. P������� G����� ������� ��� ����� ���
…………………………………… �� ��. D�������� ������� ���
B�����
…………………………………………………………… ��
��. D��������’� ���� ������
………………………………………………………………………………..
�� ��. D�������� �������� �� ���� ��� B�����
……………………………… �� ��. A ���� �������� ����� ��
������-�������� …………………….. �� ��. T�� B����� ��������
D�������� ……………………………………………………..
�� ��. D��������’� ����� ����� �� �����
………………………………………………….. ��
vii

��. R���� ������� ���� ����� �� �����������
………………………….. �� ��. O� ��� ����� ����-�����
…………………………………………………………………………….
�� ��. I���������� ����� �� ��� ��������� ����
………………………… �� ��. T������� ��� ������ ���� �������
………………………………………………….. �� ��.
B������ �� ��� �����
……………………………………………………………………………………………
�� ��. R������ ���������
…………………………………………………………………………………………………
�� ��. H������ �� ����� ������’� ��������
………………………………………………. �� ��. A��������
������’� ���������
………………………………………………………………
�� ��. R�������� �� ��� H�������� ���������
……………………………….. �� ��. G����� A����� ���� �����
������������ …………………………….. �� ��. R�������� ���
��� �� ����
…………………………………………………………………………….
�� ��. T�� ����� ������������ �� ��� �����
…………………………………………… �� ��. T�� ����
����� �� ��� ���� �� V�����
………………………………………………. �� ��. C����
������ ��� B����� ��� ���� ���� ……………………………… ��
��. F���� ������� ����� ������� ��� ��� �����
………………………. �� ��. A����� �� �������� ���� �����
………………………………………………………… ��
��. A����� �� ����� ����-�������� ������
……………………………………. �� ��. A����� ���� �� ����
��� ������ �� K������� ……………….. �� ��. T�� ������ ��
K������� ������ ��� ��� B����� …………. �� ��. S������� ����� �
������� ���� ��� B����� …………………… �� ��. T�� B�����’�
������������ �� S������� ………………………………… �� ��.
T�� ���� ����� �� ��� B�����
…………………………………………………………….
�� ��. T�� ����� N������
………………………………………………………………………………………………….
��
viii

�. T�� ������� ����� ��� B����� ���� ��
1. TheheroofourstoryisPrinceSiddhartha,theBuddha-to-be,wholivedmorethan
2,500 years ago. His father was the Rajah of the Sakya clan, King
Suddhodana, and his mother was �een Maha Maya. They lived in India, in a
city called Kapilava�hu, in the foothills of the Himalayas.

�. T�� ���� �� K�����������
2. Siddhartha’s parents belonged to the Indian warrior caste. They
lived in a great palace in their capital city of Kapilava�hu, beneath
the majestic mountains of the Himalayas. �een Maha Maya was beautiful,
intelligent and good. King Suddhodana was honoured and respected because
he ruled well. Both of them were admired and loved by the people they
ruled.

�. ���� M��� M��� ��� K��� S���������
3. A�er many years, �een Maha Maya became pregnant. She and her husband
were very happy about it. On the full moon day in the month of May, she
gave birth to a boy in Lumbini Park, while she was on her way to see
her parents. Five days a�er the prince’s birth the king asked five wise
men to select a name for his son. They named him Siddhartha. This name
means “the one whose wishes will be fulfilled”.

�. T�� ����� �� ���� M��� M���
4. There had been much rejoicing at the birth of the prince, but two
days a�er he was named, �een Maha Maya died. Everybody was shocked and
felt very sad. But the saddest person was, of course, her husband King
Suddhodana. He was worried, too, because his wise advisers had predicted
that if the prince saw someone old, someone sick, a dead person, and a
monk, he would want to leave the palace and become a monk himself,
instead of being a prince.

�. P������� G����� ����� ���� �� ��� ���� ������
5. The�een’ssisterPrajapatiGotamitookcareofthebabyprincewithasmuchlove
as if he were her own son. Prince Siddhartha was a healthy and happy
boy. He liked to learn and found it easy to study, and was the cleverest
in his class and the best at games. He was always considerate to others
and was popular among his friends.

�. T�� ������’� ������-��������
6. Theprincewaskindtoeveryone.Hewasgentlewithhishorseandotheranimals.
Because he was a prince his life was very easy, and he could have chosen
to ignore the problems of others. But he felt sympathy for others. He
knew that all creatures, including people, animals and all other living
beings, like to be happy and don’t like suffering and pain.

�. T�� ������ �������� � �����
7.
Siddharthaalwaystookcarenottodoanythingharmfultoanycreature.Helikedto
help others. For example, one day the prince saw one of the town boys
beating a snake with a stick. He immediately stopped the boy, and told
him not to hurt the snake.

�. R������� � ���� ���� �� D��������
8. One day, Siddhartha was playing with his friends in the palace
garden. One of the boys was his cousin, Prince Devada�a. While
Siddhartha was gentle and kind, Devada�a was by nature cruel and liked
to kill other creatures. While they were playing, Devada�a shot a swan
with his bow and arrow. It was badly wounded. But Siddhartha took care
of the swan until its wounds healed. When the swan was well again, he
let it go free.

�. T�� ��������� ��������
9. Siddhartha liked to watch what was happening and think about
different things. One a�ernoon his father took him to the annual
Ploughing Festival. The king started the ceremony by driving the first
pair of beautifully decorated bullocks. Siddhartha sat down under a
rose-apple tree and watched everyone. He noticed that while people were
happily enjoying themselves, the bullocks had to work terribly hard and
plough the field. They did not look happy at all.

��. S����� ��� ������ �� ����
10. Then Siddhartha noticed various other creatures around him. He saw a
lizard eating ants. But soon a snake came, caught the lizard, and ate
it. Then, suddenly a bird came down from the sky, picked up the snake
and so it was eaten also. Siddhartha realised that all these creatures
might think that they were happy for a while, but that they ended up
suffering.
��

��. S�����R��� �� ����� ����������
11. Siddhartha thought deeply about what he saw around him. He learned
that although he was happy, there was a lot of suffering in life. So he
felt deep sympathy for all creatures. When the king and the maids
noticed that the prince was not among the crowd, they went to look for
him. They were surprised to find the prince si�ing crossed-legged, in
deep meditation.
��

��. T�� ���� ����� S�����R��� � ������
12. The king did not want his son to think about deep things in life
too much, because he remembered that the wise men had predicted that his
son might one day want to leave the palace and become a monk. So, in
order to distract him, the king built Siddhartha a beautiful palace with
a lovely garden to play in. But this did not stop the prince from
thinking about the suffering and unhappiness that he noticed around him.
��

��. S�����R���’� �����, P������� Y��������
13. Siddharthagrewuptobeahandsomeyoungmanofgreatstrength.Hewasnow of an
age to get married. To stop Siddhartha from thinking of leaving home,
King Suddhodana arranged for him to be married to his own beautiful
cousin, Princess
Yasodhara.
��

��. T�� �����-������ �������
14. Following the ancient tradition, Siddhartha had to prove how brave
he was to be worthy of Yasodhara. In the presence of her parents he was
asked to tame a wild horse. Siddhartha tamed the horse not by beating
it, as some suitors might, but by talking to the horse to calm it and
stroking it gently. Yasodhara wanted to marry the prince, and no one
else. They were married in a great ceremony. Both were only sixteen
years old.
��

��. T�� �������� ������
15. To stop the prince from thinking about unhappiness or leaving home,
King Suddhodana built a pleasure palace for Siddhartha and Yasodhara.
Dancers and singers were asked to entertain them, and only healthy and
young people were allowed into the palace and the palace garden. The
king did not want Siddhartha to know that everybody gets sick, grows old
and will die. But in spite of the king’s efforts, the prince was not
happy. He wanted to know what life was like for people who lived outside
the palace walls.
��

��. T�� � ������: ��� ���
16. Finally, the king allowed Siddhartha to go on short visits to the
nearby towns. He went with his a�endant, Channa. On his first visit
Siddhartha saw a white haired, wrinkled man dressed in rags. Such a
sight surprised him, as he had never seen anyone old before. Channa
explained to him that this man was old and that everyone will be old one
day. Siddhartha felt frightened by that and asked Channa to take him
back home. At night, he could not sleep and he kept on thinking about
old age.
��

��. T�� � ������: ��������
17.
AlthoughSiddharthafeltfrightenedbythevisionofge�ingold,hewantedtosee
more of the world outside. On his next visit, he saw a man lying on the
ground and moaning. Out of compassion, he rushed over to the man. Channa
warned him that the man was sick and that everyone, even noble people
like Siddhartha or the king could get sick.
��

��. T�� � ������: �����
18. On the third visit, Siddhartha and Channa saw four men carrying
another man on a stretcher. Channa told Siddhartha that the man was dead
and was going to be cremated. He also said that no one can escape
death, and told the prince that everyone will die one day. When they
returned to the palace, Siddhartha kept on thinking about what he had
seen. Finally, he made a strong decision to find a way out of the
suffering of old age, sickness and death.
��

��. T�� � ������: � ����
19. Some time later, while the prince was riding in the garden, he saw a
man in a yellow robe. He noticed that the man looked very peaceful and
happy. Channa ex- plained to him that the man was a monk. The monk had
le� his family and given up his desire for pleasures to search for
freedom from worldly suffering. The prince felt inspired by the sight of
the monk and began to want to leave home to search for freedom in the
same way. That day, his wife gave birth to a lovely baby boy. But
Siddhartha could not rejoice, although he loved the boy, because he
wanted to become a monk, and he realised that now it would be more
difficult for him to leave home.
��

��. T������ ���� ���� ��� �������
20. From the day when he decided that he wanted to leave the palace the
prince lost all interest in watching the dancing girls and other such
pleasures. He kept on thinking instead about how to free himself and
others from sickness, ageing and death. Finally, he decided he had to
leave the palace and his family and become a homeless monk, in order to
understand life and what caused suffering.
��

��. S�����R��� ������ ����
21. One night, when everyone in the palace was asleep, Siddhartha asked
Channa to prepare his horse, Kanthaka. In the meantime he went into the
room where Yasodhara and their newborn boy Rahula slept. He was filled
with loving-kindness towards them and promised himself that he would
come back to see them. But first he had to understand why all creatures
suffer, and find out how they could escape
from suffering.
��

��. A ���� ���� �� K�����������
22. In the silence of the night, Prince Siddhartha mounted Kanthaka.
Accompanied by Channa, he le� the palace and the city of Kapilava�hu.
They stopped at a river some distance from the city and the prince took
off his expensive dress and put on the robes of a monk. Then he told
Channa to take the horse back to the palace. At first, both Channa and
Kanthaka refused to go back, but Siddhartha insisted that he had to go
on alone. With tears rolling down his face, Kanthaka watched as the
prince walked out of sight.
��

��. L����� �� � ����
23. So, at the age of 29, Siddhartha began the homeless life of a monk.
From Kapilava�hu, he walked south to the city of Rajagaha, the capital
of the Magadha country. The king of this country was named Bimbisara.
The morning a�er Siddhartha arrived, he went to the city and obtained
his meal for the day by begging.
��

��. C��������� ��� �� ������� ����
24. A�er his meal, Siddhartha decided to go to the mountains where many
hermits and sages lived. On the way there, he came across a flock of
sheep. Shepherds were driving the herd to Rajagaha to be sacrificed in a
fire ceremony. One li�le lamb was injured. Out of compassion Siddhartha
picked up the lamb and followed the shepherds back to the city.
��

��. S������� �� ������ ���������
25. In the city, the fire was burning on the altar, and King Bimbisara
and a group of priests were chanting hymns. They all worshipped fire.
When the leader of the fire- worshippers li�ed his sword to kill the
first sheep, Siddhartha quickly stopped him. He asked the king not to
let the worshippers destroy the lives of the poor animals. Then
Siddhartha turned to the worshippers and told them: “Life is extremely
precious. All living creatures want to live, just like people.”
��

��. W������ ���� ��������� ����� ��� ���� ������
26. He continued: “If people expect mercy, they should show mercy. By
the law of cause and effect (karma), those who kill others will, in
turn, be killed. If we expect happiness in the future, we must not harm
any creatures. Whoever sows suffering will reap the same fruits.” This
speech completely changed the king’s mind, and the minds of the
fire-worshippers. He stopped the killing ceremony and invited Siddhartha
to stay and teach his people. But Siddhartha declined, as he had not
yet found the truth he was seeking.
��

��. S�����R��� ���� A���� K�����
27. A�er Siddhartha le� Rajagaha, he went to see a sage (wise person)
named Alara Kalama. He stayed with the sage and studied diligently.
Soon, he knew as much as his teacher. But although he had learned how to
make his mind very calm, he still did not know the way to freedom from
all suffering. So he thanked Alara Kalama and le� to find another
teacher.
��

��. I� ������ �� ��� �����
28. SiddharthathenstudiedwithasagenamedUddakaRamapu�a.Helearnedhow to
make his mind very still and empty of all thoughts and emotions. But he
still did not understand the mystery of life and death, and did not find
the complete freedom from suffering that he sought. Again, Siddhartha
thanked his teacher and le�. But, this time, he decided to find the
ultimate truth by his own wisdom and effort.
��

��. T����� ��� ������� ���������
29. In those days, there were many wandering monks who belonged to
various cults. They had le� their families to become ascetics. They
believed that by starving themselves or tormenting their bodies
(asceticism) they would be reborn in heaven. Their belief was that the
more they suffered in this life, the more pleasure they would receive in
the future. So some ate extremely li�le food, some stood on one foot
for a long time, and others slept on boards covered with sharp nails.
��

��. S�����R���, ��� �������
30. Siddhartha also tried to become an ascetic. He thought that if he
practiced hard enough, he would become enlightened. So he found a place
at Uruvela near a river and a village, where he could wash and obtain
his daily food. There were five other men living there, and they became
his companions. Like Siddhartha, they also practiced asceticism. Their
names were Kondanna, Bhaddiya, Vappa, Mahanama and Assaji.
��

��. S�������� ������ �� ������� ��������
31. Siddhartha practiced various forms of asceticism for six years. He
reduced his eating more and more until he ate nothing at all. He became
extremely thin, but still he did not want to give up such practice. One
day, while meditating alone, he fainted.
��

��. A �������� ��� ����� S�����R���
32. At that time, a shepherd boy with a goat walked by. He saw
Siddhartha and realised that without any food Siddhartha would die very
soon. So he quickly fed him some warm goat’s milk. Soon Siddhartha
regained consciousness and began to feel be�er. He realised that without
the boy’s help, he would have died before a�aining enlightenment.
��

��. S����� ����� �� �������� �� ����-����
33. Fromthenon,Siddharthabeganeatingnormally.Soonhishealthwascompletely
restored. It was clear to him now that asceticism was not the way to
enlightenment. However, his five friends continued with their ascetic
practices. They thought that Siddhartha had become greedy and so they
le� him. One morning, a girl named Sujata offered Siddhartha some
delicious milk-rice porridge and said to him: “May you be successful in
obtaining your wishes!”
��

��. M����� � ��� �� ������ �� ��� �����
34. Onthesameday,Siddharthaacceptedanofferingofstrawfromastraw-peddler,
made a seat from it and sat down to meditate under a large bodhi tree,
facing east. He made a promise to himself: “I will not give up until I
achieve my goal, until I find a way of freedom from suffering, for
myself and all people.”
��

��. M��������� ����� ��� ����� ����
35. As he meditated, Siddhartha let go of all outside disturbances, and
memories of pleasures from the past. He let go of all worldly thoughts
and turned his mind to finding the ultimate truth about life. He asked
himself: “How does suffering start? How can one be free from suffering?”
At first many distracting images appeared in his mind. But finally his
mind became very calm, like a pond of still water. In the calm of deep
meditation, Siddhartha concentrated on how his own life had started.
��

��. T�� ������� �������������
36. First, Siddhartha remembered his previous lives. Next, he saw how
beings are reborn according to the law of cause and effect, or karma. He
saw that good deeds lead away from suffering to peace and happiness and
that bad deeds lead to more suffering. Then he saw that the origin of
suffering is being greedy, which arises from thinking that we are more
important than everybody else. Finally, he became completely free from
thinking in this way. This freedom is called nirvana. So, at the age of
35, Siddhartha became the Buddha, the Supreme Enlightened One.
��

��. A B������ ��������� ��� B�����
37. A�er a�aining the supreme enlightenment, the Buddha remained si�ing
in the happiness of nirvana for several days. Later, a Brahmin, an
upper caste man, came by the tree where the Buddha sat. He greeted the
Buddha and asked: “What qualities does one have to have to be a true
Brahmin and a noble person?” The Buddha replied: “The true Brahmin must
give up all evil. He must give up all conceit, pursue understanding and
practice pure living. This way he will deserve to be called a Brahmin.”
��

��. T�� B����� ������� �� �����
38. A�eralongrest,theBuddhabegantoplanwhattodointhefuture.Hethought:
“Although the Dharma (teaching) is deep and will be difficult for most
people to understand, there are some who only have a li�le craving. Such
people may be able to accept the Dharma. They are like the lotuses that
extend their stalks from the bo�om of the pond up in the air, to
receive sunshine. So I should not hold this radiant truth a secret. I
should make it known everywhere, so that all people can
benefit from it.”
��

��. T�� B����� ����� ��� ������ ����������
39. Then the Buddha thought: “Who should I teach first? The person must
be interested in the Dharma and quick to understand it.” First he
thought of his old teachers, Alara Kalama and Uddaka Ramapu�a. But they
had both died. Then he remembered his five ascetic friends, Kondanna,
Bhaddiya, Vappa, Mahanama and Assaji. When he found out that they were
living at Sarnath, near Varanasi, he le� soon a�erwards to find them.
��

��. M������ �� ���� ��� ���� ����������
40. AtSarnath,whenthefiveasceticssawtheBuddhacoming,theydecidednoteven
to greet him or talk to him. They still thought that he was greedy and
had given up his search for truth. But as he got closer, they realised
that he was surrounded by a brilliant light and looked very noble. They
were so astonished that they forgot about their previous decision. They
greeted him, offered him some water and quickly prepared a seat.
��

��. T�� B����� ��������� ��� ����������
41. A�er si�ing down, the Buddha told them: “Monks! I have realised the
truth of the end of suffering (nirvana), and the way to end suffering.
If you learn and practice it, you will soon become enlightened. You must
take responsibility for working to understand these things.” At first,
the five monks doubted his words and asked him many questions. But
finally they began to trust him and wanted to hear his teaching.
And so the Buddha gave his first teaching to the five monks at Sarnath.
��

��. T������� ��� F��� N���� T�����
42. The Buddha taught them the Four Noble Truths. The first Noble Truth
was about the fact that suffering exists. The second was about the
cause of suffering; the third was that it is possible to end suffering;
and the fourth explained the path to be followed if you want to end
suffering. During this first teaching, Kondanna understood everything
and a�ained the first stage of enlightenment. Then he asked the Buddha
to ordain him as a monk. Soon the other four also joined the Buddha’s
order. All five monks practiced diligently and with the help of the
Buddha they soon became fully enlightened ones, or arahants.
��

��. I���������� Y���
43. The Buddha continued teaching at the Deer Park in Sarnath. A�er
hearing the teachings Yasa, a young man from a wealthy family, and his
best friends le� home and became monks. Later, fi�y young men from
high-caste families also le� their homes and joined the Buddha’s
monastic community.
��

��. S�������� ��� D�����
44. When the Buddha had sixty monks as his disciples (students) he held
a meeting. He told them: “Go and spread the Dharma to other places, to
give more people the chance of gaining freedom from suffering. Spread
the Dharma so that human lives may be purified and brightened. There are
people ready for the Dharma. They will be able to understand it. I
myself will go to teach at Uruvela.”
��

��. G���� �� U������ �������
45. A�er the Buddha sent out his sixty-arahant disciples for the first
time, he travelled to Magadha in the southeast, to Uruvela village. A�er
hearing the Buddha’s teaching, many men le� their homes and became
monks. Later, more than 1,000 of them became fully enlightened arahants.
��

��. G���� �� ��� ���� �� R�������
46. Then the Buddha took his arahant disciples to Rajagaha. He went to
teach and enlighten King Bimbisara and his people, as he had previously
promised the king he would. A�er hearing the Dharma, King Bimbisara took
refuge in the Buddha and became his follower. Later, he donated
Veluvana Park as a residence for the Buddha and the monks. Veluvana
became the first Buddhist monastery.
��

��. S����� �������� �� ��� ��� ����������
47. One morning, on his way from Veluvana to beg for his daily alms
food, the Buddha came across a young man named Sigala. The man was
bowing to the east, south, west and north. Then he saluted the sky above
and the earth below. He finished by sca�ering seeds in these six
directions. The Buddha asked him why he did such things. Sigala replied
that his father, before he died, asked him to do this ritual daily, to
protect himself from any evil that might happen to him.
��

��. G����� ��� F��� P������� �� S�����
48. TheBuddhathenexplainedtoSigalawhathisfatherhadreallymeant.Byasking
him to bow in the six directions, his father really wanted him to
remember, respect and be kind to all living beings in all directions. By
doing this he would create good karma and he would be protected.
Finally, the Buddha instructed Sigala not to kill, steal, be unfaithful
to his wife, lie or take intoxicants. These are the training rules known
as the Five Precepts.
��

��. U������� ��� K�����
49. During the Buddha’s stay near Rajagaha, there was a well-known
teacher of one of the traditional schools. He had about two hundred
students, and among them were Upatissa and Kolita. These two students
were best friends. They wanted to learn more about life and death than
their teacher had been able to teach them. So they agreed with each
other that they would search for the highest knowledge, and as soon as
one of them found it, he would share it with the other.
��

��. M������ ��� ������� A�����
50. OnemorningUpatissawaswalkingtowardsRajagaha.Onthewaytherehemet a
monk who looked very peaceful and seemed to be free from all fear. This
monk was the arahant Assaji, one of the five former ascetics. Upatissa
went towards him and said: “Venerable master! Who is your teacher and
what did he teach you?” The monk replied with a smile: “My teacher is a
great sage of the Sakya clan. He is the Buddha, and I practice according
to his teaching.”
��

��. A�����’� ������������
51. Then Upatissa asked Venerable Assaji: “What is the teaching of the
Buddha?” Assaji replied: “I will tell you the meaning of the Buddha’s
teaching very briefly. The Buddha said that there is a cause for
everything and he also taught how things decay.” Upatissa was so clever
that when he heard this he understood that whatever comes into existence
will also decay, and he a�ained the first stage of enlightenment. Then
he thanked Assaji, asked him where he might find the Buddha, and le�.
��

��. U������� ��� K����� ������ ���������
52. A�er this encounter Upatissa was filled with happiness, and went
straight to see Kolita. He told Kolita what the noble monk Assaji had
told him. Instantly, Kolita also understood the Buddha’s teaching and
a�ained the first stage of enlightenment. Finally, the two friends went
to see the Buddha. They asked him to accept them as monks and the Buddha
agreed. A�er practicing diligently, they both a�ained arahantship.
Later, they became the Buddha’s chief disciples and were known under
their monks’ names as Saripu�a and Moggallana.
��

��. T�� ���������� �� V�������
53. When the Buddha was living at Rajagaha, a conference was held at
Veluvana on the full moon of the third month of the year. One thousand
two hundred and fi�y monks a�ended the meeting. They were all arahants
and all of them arrived on the same day.
��

��. I���������� ��� �������� �� ��������
54. On this special occasion, the Buddha told his disciples to practice
and teach following the same basic principles. The essence of this
teaching was: do not do anything bad, do good and purify your mind.
��

��. R�������� �� K�����������
55. When King Suddhodana learned that his son had become a Buddha and
was staying at Rajagaha, he sent an officer to invite the Buddha to
Kapilava�hu. The Buddha promised to visit his family. So one day the
Buddha took his disciples to Kapilava�hu. They arrived in the evening
and stayed in a garden outside the city. The next morning, the Buddha
and his disciples went to the city to beg for alms food.
��

��. S��������� �� ����� ���� ��� B�����
56. Whenthekingfoundoutthattheprincewasbeggingforfood,hefeltveryangry
and disappointed. He asked his driver to take him straight to the
Buddha. When he saw the Buddha, he spoke to him in an angry way: “My
son! Today you have done a most disgraceful thing to the royal family
and me. Have your ancestors ever done such a thing? Have they ever
accepted food like beggars?”
��

��. T�� B����� ��������� S���������
57. The Buddha spoke calmly to his angry father: “Father! I am not
following the custom of my worldly ancestors. I am following the
tradition of the Buddhas of the past. All past Buddhas begged for food,
to inspire people to follow the teachings. Then the Buddha explained
some basics of the Dharma to the King. The King calmed down and asked
the Buddha and his disciples to accept food at the palace.
��

��. T������� ��� D����� �� ��� ������
58. In the palace, a�er finishing a delicious meal, the Buddha taught
the Dharma to the king, his relatives, and other people. Then he took
two of his senior disciples to see Yasodhara, the cousin he had married
at the age of sixteen, and Rahula, his son. Yasodhara was very sad. The
Buddha could see past lives, and he compassionately told her about the
good actions she had done in the past and explained the Dharma to her.
��

��. T�� B�����’� ���, P����� R�����
59. LaterRahula,whowassevenyearsold,wasordainedbytheBuddhaandbecame the
first novice in the Buddhist tradition. (A novice is someone who is in
training but has not yet taken the full vows of a monk or nun.) Besides
Rahula, the Buddha also converted his step-brother Nanda and several
princes of the Sakya clan. Among them were his cousins Ananda and
Devada�a.
��

��. K��� S���������’� �����
60. Many years a�er he le� Kapilava�hu, the Buddha went back to visit
his father King Suddhodana, who was very ill. The king was very happy to
see the Buddha again and felt be�er. But because he was very old, he
could no longer resist the illness, and two or three days later he
passed away. Everyone felt deeply sad.
��

��. P������� G����� �������� ����������
61. When King Suddhodana died, Lady Prajapati Gotami felt very sad. She
and several other women decided to leave the worldly life and join the
Buddha’s group of monks to practice the Dharma. So she led the women to
see the Buddha. She asked him to accept them as nuns, but the Buddha
refused. The women felt very disappointed and cried. But they did not
give up their wish to become nuns.
��

��. P������� G����� ���� A����� ��� ����
62. When the Buddha was residing at the Mahavaha Monastery, Lady
Prajapati Gotami and her group of women went to the monastery and told
Ananda what had happened. Ananda felt compassion for them and promised
to help them. He went to see the Buddha to ask him to be merciful and
let the women join the monastic order. But the Buddha refused again.
��

��. A����� ��������� ��� B�����
63. Ananda then said: “I beg you, Lord Buddha, please do a favour to
Prajapati Gotami and accept her and other women as nuns, because she has
done you great favour in the past. She brought you up as her own son.”
So finally the Buddha said:
“Alright. If they are willing to follow the eight monastic rules I give
them, they can leave home and become nuns.” Then he explained these
rules to Ananda.
��

��. P������� G����� ������� ��� ����� ���
64. A�er leaving the Buddha, Ananda went to tell Lady Prajapati Gotami
the good news. All the women were very happy and promised to observe the
eight rules of conduct that the Buddha gave them. Ananda then went back
to the Buddha and told him that the women were happy to follow the
rules. So Prajapati Gotami became the first Buddhist nun.
��

��. D�������� ������� ��� B�����
65. Of all the disciples of the Buddha, Ananda, his cousin, was the
most devoted to him. So the Buddha selected him to be his close
a�endant. Another of the Buddha’s cousins also became a monk. His name
was Devada�a. But he was envious of the Buddha and competed with him,
trying to take over the leadership.
��

��. D��������’� ���� ������
66. Devada�a was very conceited, and was jealous of the two chief
disciples of the Buddha. So he le� the Sangha (the order of monks and
nuns) and made friends with the crown-prince Ajatasa�u, son of King
Bimbisara. The prince built a private monastery for Devada�a. Devada�a
then persuaded the prince to kill his father, King Bimbisara, and make
himself king. The prince followed Devada�a’s evil scheme and starved his
father to death so he could become king.
��

��. D�������� �������� �� ���� ��� B�����
67. Now Devada�a felt very powerful, because the new king was his
friend and supporter. So he decided to kill the Buddha. One evening,
while the Buddha was walking past a rocky hill, Devada�a pushed a huge
stone down the hillside, intending to kill the Buddha. But the rock
suddenly broke into many pieces and only one sharp piece hit the Buddha,
on his foot. The Buddha returned to the monastery and was treated by
the famous physician Jivaka.
��

��. A ���� �������� ����� �� ������-��������
68. Althoughhisevilplothadfailed,Devada�atriedtokilltheBuddhaagain.When
the Buddha was on his daily alms-round at Rajagaha, Devada�a set loose a
wild elephant. But as the wild elephant ran towards the Buddha, it
became calm because of the Buddha’s enormous loving-kindness. A�er this
incident, Devada�a gave up trying to kill the Buddha, but he still
wanted to break up the Sangha.
��

��. T�� B����� �������� D��������
69. ToimpresstheothermonksandnunsanddisrupttheSangha,Devada�aaskedthe
Buddha to make stricter rules of conduct for the Sangha. He asked that
monks not be allowed to sleep in houses or eat any meat. But the Buddha
refused Devada�a’s propos- al. He said: “If some monks prefer to sleep
in the open or not eat meat, they are free to do so. But if they do not
wish to live this way they do not have to.” Finally, the Buddha said:
“Devada�a, if you try to break up the Sangha you will reap the evil
fruits.”
��

��. D��������’� ����� ����� �� �����
70. Devada�aignoredtheBuddha’swarning,ledawayagroupofmonksandmade
himself their leader. One day, when Devada�a was asleep, the Buddha’s
chief disciple Saripu�a came and warned the monks about the consequences
of evil actions. The monks realised their mistake and returned to the
Buddha. When Devada�a woke up he was so angry that he became ill.
Eventually, he began to regret his actions, and he asked his servants to
take him to see the Buddha. But he died unexpectedly on the way there.
��

��. R���� ������� ���� ����� �� �����������
71. The Buddha taught and converted people for forty-five years. He
travelled to different kingdoms in India, always on foot. During the
rainy seasons, he stayed at monasteries built for him and the Sangha by
different lay supporters. The places the Buddha stayed at most o�en were
Veluvana, near Rajagaha, and Jetavana, near Sava�hi. During all these
years, the Buddha worked hard every day to spread the teachings.
��

��. O� ��� ����� ����-�����
72. The Buddha usually got up before sunrise, took a bath, and then
contemplated on whom to teach. When he found someone ready to understand
and accept the teaching, he would go and teach that person the same
day. A�er sunrise, the Buddha went to beg for alms from people in the
neighbourhood. Sometimes he went alone, and sometimes with his monks.
Some people also invited him to their homes to accept offerings. A�er
the meal, he taught them the Dharma. Then he returned to the monastery.
��

��. I���������� ����� �� ��� ��������� ����
73.
Backatthemonastery,theBuddharestedquietlyinthehall,underatreeorinhis
room, waiting for the monks to return from their alms round. When all
the monks and nuns had assembled in the hall he gave a Dharma talk or
just encouraged them to practice the Dharma. Some monks also asked him
for personal instructions for their Dharma practice. The Buddha then
considered their natures and gave to each of them the individual advice
that suited them best.
��

��. T������� ��� ������ ���� �������
74. In the summertime, the people from the neighbourhood used to visit
him in the evenings. Some came to offer him gi�s, others to hear his
teachings. The Buddha taught them the Dharma using skilful language, so
that everyone would benefit.
A�er the talk everyone would feel happy and satisfied. ��

��. B������ �� ��� �����
75. A�er the people le�, the Buddha usually took a bath. Then he would
meditate for some time. A�er that, he would instruct monks who came from
other places. He helped them to understand the difficult parts of the
Dharma and so made them very happy. At sunset, the Buddha usually went
for a walk to refresh himself. A�er this he would again give talks to
his monks. Late at night, distinguished people, such as kings, came for
advice and instruction in the Dharma.
��

��. R������ ���������
76. A�er this, the Buddha went to sleep, usually for four hours only.
He slept on his right side and woke up before sunrise. Then he entered
into deep meditation to explore the natures of his audience for that
day.
��

��. H������ �� ����� ������’� ��������
77. The Buddha always worked very hard in propagating the Dharma. When
he was not travelling, he spent time not only explaining the Dharma, but
also in helping people to solve their daily problems. He was always
willing to help people from any station in life, whether it was a
housewife, a farmer, or just somebody in need of help.
��

��. A�������� ������’� ���������
78. The Buddha was never reluctant to answer difficult questions or
explain complicated problems. He never felt irritated by the person
asking questions, and always was able to answer correctly. The Buddha
always explained the Dharma in a way that was most suited to the natures
of his listeners. He welcomed all people. Many who doubted him at first
became convinced of the truth of his teaching. They then became his
loyal disciples.
��

��. R�������� �� ��� H�������� ���������
79. A�er 45 years of travelling and teaching, the Buddha had reached
his eightieth year. Although his mind was strong, he felt that his body
was ge�ing weaker. He realised that his life was coming to an end. So he
decided to go north to the foothills of the Himalayas, the region where
he was born. He wished to enter the final nirvana, or freedom from
suffering. On the way north, the Buddha and Ananda stopped in the Bamboo
Grove Village, in the kingdom of Patali. The Buddha decided to stay
there for the rainy season.
��

��. G����� A����� ���� ����� ������������
80. During his stay in the village the Buddha fell seriously ill. A�er
he recovered, he told Ananda: “Ananda, by now the Sangha should know the
way to practice, be able to check their practice and a�ain nirvana. I
do not keep any secrets. With all my heart I wish the best for all the
monks and nuns. I am an old man now. You should depend on yourselves.
You should rely on the Dharma.”
��

��. R�������� ��� ��� �� ����
81. In the morning, a�er eating, the Buddha went to the Pava Stupa to
meditate. He sat on a rock in the shade of a tree and investigated with
his mind when he would be due to pass away. He concluded that he would
enter the final nirvana a�er three months. When he told this to Ananda,
Ananda begged him: “Please stay and continue helping people to end
suffering!” The Buddha replied: “Ananda, the life of the Buddha is
drawing to its close. He will a�ain final nirvana three months from now.
Death is unavoidable.”
��

��. T�� ����� ������������ �� ��� �����
82. ThentheBuddhacalledthemonksandgavethemmanyimportantinstructions. He
encouraged them to practice his teaching for the benefit of all people
in the world, and to help others to learn and practice the Dharma. He
also encouraged them to serve as good examples for the people of the
world. Finally he instructed: “All things must grow old and pass away.
Study the truths I have taught you and put them into practice; guard
your own minds; do not be careless, so that you can be freed from
suffering and rebirth.”
��

��. T�� ���� ����� �� ��� ���� �� V�����
83. Onemorning,tohavealastlookatthecityofVesali,theBuddhaandAnandawent
there to beg for alms. A�er that the Buddha and his disciples visited
neighbouring villages, and the Buddha taught the Dharma to people. The
Buddha also told his disciples that when anyone teaches them the Dharma,
they should carefully verify it against the Dharma taught by the
Buddha. He said that if it was not consistent with his teaching, they
should reject it. Then they continued to the city of Pava and rested in
the Mango garden, which belonged to Cunda, the son of a goldsmith.
��

��. C���� ������ ��� B����� ��� ���� ����
84. TheBuddhataughtCundaandhisfamily.TheygainedconfidenceintheDharma
and took refuge in the Buddha and the Dharma. But the meal that Cunda
offered to the Buddha contained a fungus that made the Buddha feel very
ill. However, in spite of the pain, the Buddha and his disciples
continued their journey to Kusinara. On the way they met a prince of the
Malla clan. The Buddha taught him the way to live in peace. The prince
then took refuge in the Buddha, Dharma and Sangha (the Three Jewels),
and offered two rolls of fine gold-coloured cloth to the Buddha. The
Buddha kept one and gave the other to Ananda.
��

��. F���� ������� ����� ������� ��� ��� �����
85. Finally the Buddha and Ananda arrived at the boundaries of
Kusinara. When they came to Salavana, a holiday resort of the royal clan
of the Mallas, the Buddha felt he could go no further. So he asked
Ananda to prepare a place for him to lie down. Ananda took the Buddha’s
outer robe and placed it on a bed between two big sala trees. The Buddha
then lay down on his right side. He did not fall asleep, but rested to
relieve his pain and fatigue. His mind remained as tranquil as it had
ever been.
��

��. A����� �� �������� ���� �����
86. Ananda felt that the Buddha was really leaving him this time, and
he felt deep grief in his heart. So he le� the Buddha, and went to an
isolated place among trees to cry. He thought: “Unlike the other monks, I
still have not reached the stage of an arahant, and I shall lose my
compassionate master forever, and be le� alone.” His face became flooded
with tears. When the other monks told the Buddha that Ananda was
weeping in a hidden place, the Buddha asked them to bring Ananda back.
��

��. A����� �� ����� ����-�������� ������
87. On Ananda’s return, the Buddha praised him in front of the other
monks. He told them: “Ananda has, at all times, been my most excellent
a�endant. He knew how to arrange just the right time for me to meet with
visitors. He always treated all visitors well.” Later, Ananda said to
the Buddha: “Lord Buddha, please do not enter nirvana in such a small
and unimportant place. Please select one of the large cities, such as
Rajagaha or Vesali, and enter the final nirvana there. In those cities
there are many rich and powerful people who are your disciples. They can
take responsibility for your holy remains.”
��

��. A����� ���� �� ���� ��� ������ �� K�������
88. The Buddha said to Ananda: “No Ananda, do not say that. This is not
a small and insignificant place. Long ago this was a prosperous city,
and the residence of a righteous king. Ananda, go to Kusinara and tell
the king and the people that late tonight the Buddha will enter the
final nirvana in this forest. If they wish to, they should come to see
me before this time.” So Ananda went to Kusinara with several monks and
told King Malla and his people what the Buddha had said.
��

��. T�� ������ �� K������� ������ ��� ��� B�����
89. When the people of Kusinara learnt that the Buddha was about to
enter nirvana, they all felt very sad and cried. They said: “It is too
early for the Buddha to enter final nirvana. The light of the world is
going to be extinguished too soon!” Men, women and children, crying
loudly, went to Salavana, where the Buddha was staying. They all hoped
to see the Buddha one more time.
��

��. S������� ����� � ������� ���� ��� B�����
90. A wandering young man from an ascetic cult, whose name was
Subhadda, happened to be in Kusinara. When he learnt that the Buddha was
about to enter the final nirvana, he decided to visit him. He wanted to
ask the Buddha some questions that bothered him. He believed that only
the Buddha would be able to give him a thorough explanation. So he went
to Salavana, and asked Ananda to allow him to see the Buddha. However
Ananda refused him permission, as he thought that the Buddha was too
tired to see visitors.
��

��. T�� B�����’� ������������ �� S�������
91. But Subhadda was very anxious to see the Buddha and asked Ananda
again and again. When the Buddha heard them both talking, he knew
Subhadda’s good motivation. So he told Ananda to let Subhadda come in.
Having listened to Subhadda’s questions, the Buddha taught him until any
problems in Subhadda’s mind were cleared up. Subhadda gained confidence
in the Buddha and the Dharma and asked the Buddha to accept him as a
monk. Thus Subhadda became the last person to be ordained by the Buddha.
��

��. T�� ���� ����� �� ��� B�����
92. LatertheBuddhagavethemonksandnunsthelastchancetoaskanyquestions. He
asked them if any of them still had doubts about the Buddha, Dharma and
Sangha. But none of them had any doubts about the Triple Gem. Finally
the Buddha said to the monks: “Monks, this is the last time for me to
talk to you. All things change. Work hard to gain your own salvation!”
��

��. T�� ����� N������
93. The Buddha then entered into meditation, deeper and deeper, until
his mind was purely balanced and steadily focused. And then he passed
away. Thus, the Buddha, the Blessed One, had a�ained that final freedom
known as nirvana. Soon a�er the death of the Buddha a meeting of 500
arahants was held to collect together all his teachings. They were
memorised and handed down from one generation of monks to the next. In
this way, the teachings of the Buddha were not lost, and we can still
hear them today.
��

B����� D����� E�������� A���������� I��. PO B�� K���� H��������,
S����� NSW ���� A��������
W�� ����: www.buddhanet.net E����: bdea@buddhanet.net

பா.ஜ.க 4 வருட ஆட்சி.
கீழே உள்ள தகவல்களில் எதாவது ஒன்று தவறாக இருந்தாலும் BJP நண்பர்கள் உட்பட
யாராக இருந்தாலும் சுட்டிக்காட்டலம்…….

1-பெட்ரோல் / டீசல் வரி 200% உயர்வு
2-மருந்து பொருள் விலை உயர்வு
3-ரயில் கட்டண விலை உயர்வு
4-கேஸ் விலை உயர்வு
5-புதிய வரிகள்
6-பெரு முதலாளிகளின் வாராக்கடன்
7-வெளிநாட்டு கருப்பு பண முதலீட்டாளர்கள் பெயர் வெளியிட மறுத்தல்
8-ரூ.500/1000 தடை மற்றும் வேலை இழப்புகள்
9-ரூபாயின் மதிப்பு
10- மோடி வெளிநாட்டு பயணங்கள்
11- வெளியுறவு கொள்கை
12- ராணுவ வீரர் ஓய்வூதிய திட்ட தாமதம்
13- உதய் மின்திட்டம்
14- தமிழ்நாடு வறட்சி நிவாரணம்
15- தபால் துறை வழியாக கங்கை நீர் விநியோகம்
16- காஷ்மீர் தேர்தல் 8% வாக்குப்பதிவு
17- அருணாசல பிரதேச ஆட்சி கலைப்பு
18- ராணுவத்திற்காண உணவில் முறைகேடு
19- சீனபட்டாசிற்கு எதிரான தேர்தல் நேர பேச்சு
20- பலுசிஸ்தான் தலையீடு
21- இட ஒதுக்கீடு நீக்கம் பற்றிய பேச்சுகள்
22- பென்சன் வட்டி விகிதம் குறைப்பு மற்றும் விதிமுறை மாற்றங்கள்
23- மகாத்மா காந்தி ஊரக வேலைவாய்ப்பு திட்டத்தில் பல ஆயிரம் கோடி ஊதியம்
தாமதம்
24-ஜி.டி.பி குளறுபடி
25-புதிய வங்கி கட்டணங்கள்
-ஆதார்
26-அந்நிய நேரடி முதலீடு
27-தூய்மை இந்தியா திட்டம்
28-மேக் இன் இந்தியா
29-டிஜிட்டல் இந்திய திட்டம்
30-அணு உலை
31-புல்லட் ரயில்
31-நில கையகப்படுத்தும் மசோதா
33-ஸ்மார்ட் சிட்டி
34-ஹிந்தி திணிப்பு
35-காவேரி நீர்மேலாண்மை ஆணையம்
36-நீதிபதிகள் நியமனம் தாமதம்
37-ஜி.எஸ்.டி
38-சரிந்து வரும் வேலை வாய்ப்புகள்
39-IT ஊழியர்கள் பணி நீக்கம்
40-காஷ்மீர் தொடர் கிளர்ச்சி - பெல்லட் குண்டு
41-கல்புர்கி கொலை
42-ரோஹித் வெமுலா
43-ஜவாஹர்லால் பல்கலைக்கழகம் சர்ச்சைகள்
44-வருண் காந்தி - ராணுவ ராணுவ ரகசியங்கள்
45-ரகுராம் ராஜன் மாற்றம்
46-ஜல்லிக்கட்டு
47-உத்திரகாண்ட் சீனா ஊடுருவல் 15 கிமீ
48-எல்லை தாண்டிய தாக்குதல். உண்மையா பொய்யா ? தொடர் ராணுவ வீரர்கள் பலி
49-ஜியோ சிம் விளம்பரம்
50-லலித் மோடி
51-வியாபம்
52-கிரண் ரிஜ்ஜு 450 கோடி ஊழல்
53-சுரங்க ஊழல் - மகாராஷ்டிரா & கர்நாடகா
54-தனி விமானம் 2000 கோடி
55-பிரான்ஸ் - பழைய போர் விமானம் அதிக விலை
56-15 லட்சம் ஆடை
57-பாகிஸ்தான் திடீர் வருகை & அதானி தொழில் வாய்ப்புகள்
58-பள்ளி பாட புத்தகங்கள் வரலாறு திரிப்பு
59-முக்கிய பிரச்சனைகளில் மௌனம்
60-பல்வேறு பா.ஜ.க உறுப்பினர்களின் வெடி தயாரிப்பு செயல்பாடுகள்
61-ஓரினச்சேர்க்கை, பலாத்காரம், பெண் பற்றி கலாச்சாரத்திற்கு முரணான
கருத்துக்கள்.
62-சஹாரா நிறுவன லஞ்சம் - மோடி முதலமைச்சராக இருந்த போது
62-தனியார் நிறுவன விளம்பரம் - JIO & PAYTM
64-குஜராத் தொழிலதிபர் மகேஷ் ஷா வாக்குமூலம்
65-பதில் இல்லாத தகவல் அறியும் சட்டம் - மோடி கல்வி தகுதி
66-மத்திய மந்திரி நடிகையுமான ஸ்மிருதி இராணியின் கல்வி தகுதி சர்ச்சை
67-தேச பக்தி நாடகங்கள்
68-மேகாலயா கவர்னர் காம லீலை
69-ஜக்கி ஈஷா யோகா நிகழ்ச்சி
70-பாபா ராம்தேவ் - நில ஒதுக்கீடு
71-சமஸ்கிருதம் திணிப்பு
72-புதிய கல்வி கொள்கை
73-பொது சிவில் சட்டம்
74-கங்கை சுத்தப்படுத்தும் திட்டம் - 20,000 கோடி வீண்
75-மாட்டு கறி தடை
76-மாட்டு கறி கொலைகள் - அக்லாக், உனா(குஜராத்)
77-ஸ்ரீ ஸ்ரீ ரவிசங்கர் மாநாடு - பசுமை தீர்ப்பாயம் அபராதம்
78-அயோத்தி ராமர் கோவில்
79-அமைச்சர்களின் வெறுப்பு பேச்சு
80-கட்டாய சூரிய வணக்கம் / யோகா
81-காவிரி நதி நீர் மேலாண்மை வாரியம், தீர்ப்பு & வன்முறை
82-டெல்லி விவசாயிகள் நிர்வான போராட்டம்
83-அதானிக்கு மட்டும் 72,000 கோடி கடன்
84-SBI மினிமம் பேலன்ஸ் 5000
85- சிறுபான்மையினர் விரோத போக்கு
86-மாட்டு அரசியல்
87- சிறுபான்மையினரும் தலித்துகளும் சங் பரிவாரங்களால் உயிருடன் அடித்து
கொல்லப்பட்ட சம்பவங்கள்
88-நீட் தேர்வு
89-ரேஷன் மானியம் நிறுத்தம் .
_90 ஆதார் அட்டை குழா்படிகள்-______________________________________
(அதிக நண்பர்களைக்
கொண்டவர்கள் பகிர்ந்தால்
தகவல் பலரை சென்றடைய உதவும்)

வாக்குப் பதிவுடன் தேர்தல்கள் நடத்தப்பட்டால் பி.ஜே.பி வெறும் 0.1%
வாக்குகளை பெறும். பின்னர் மக்கள் மகிழ்ச்சியாகவும் நன்றாகவும்
அமைதியாகவும் இருப்பார்கள்.

বিজেপি একটি 4 বছরের শাসন আছে।
নীচের তথ্যের কোনটি ভুল, বিজেপি বন্ধু সহ যে কেউই ইঙ্গিত দেয় …….

1-পেট্রল / ডিজেল কর বৃদ্ধি 200%
2-ড্রাগ মূল্য বৃদ্ধি
3-ট্রেনের ট্যারিফ বাড়ানো
4-কেস মূল্য বৃদ্ধি
5-নতুন লাইন
6-বৃহত্তর পুঁজিপতিদের সাপ্তাহিক মজুরি সঙ্গে
7-বিদেশী কালো টাকা বিনিয়োগকারী নাম প্রকাশ করতে অস্বীকার
8-রুপি 500/1000 নিষিদ্ধ এবং কাজের ক্ষতি
9-রুপি মূল্য
10 - মোদির বিদেশ ভ্রমণ
11- বিদেশী নীতি
1২-বছর বয়সী সেনাবাহিনী পেনশন প্রকল্প বিলম্ব
13-উয়ি বিদ্যুৎ প্রকল্প
14- তামিলনাড়ু খরা ত্রাণ
15 - ডাক বিভাগের মাধ্যমে গঙ্গা জল বিতরণ
16- কাশ্মীরের নির্বাচন 8% ভোট
17 - অরুণাচল প্রদেশের বিভাজন
18 - সেনাবাহিনীতে খাদ্য অপব্যবহার
19-চীনা বাপ্তিস্মের বিরুদ্ধে নির্বাচনী আলাপ
২0- বেলুচিস্তানের হস্তক্ষেপ
21. রিজার্ভেশন অপসারণের বিষয়ে আলোচনা
২২- পেনশন সুদের হার হ্রাস এবং নিয়ন্ত্রণের সুবিধা
২3- মহাত্মা গান্ধী গ্রামীণ কর্মসংস্থান প্রকল্পে কয়েক হাজার কোটি টাকা
বিলম্বিত
24-জিডিবি জগাখিচুড়ি
25-নতুন ব্যাংক ফি
আটার
২6-বিদেশী সরাসরি বিনিয়োগ
27-বিশুদ্ধ ভারত প্রকল্প
২8-ম্যাক ভারত
29-অঙ্ক ভারতীয় প্রকল্প
30-পারমাণবিক চুল্লী
31-বুলেট ট্রেন
31-ভূমি অধিগ্রহণ বিলের
33-স্মার্ট শহর
34-হিন্দী ঠাসাঠাসি
35-কভারি পানি সরবরাহ কমিশন
36 বিচারকদের বিলম্বিত বিলম্বিত
37 GST
38-চাকরির সুযোগের পতন
39-আইটি কর্মীদের বরখাস্ত
40-কাশ্মীরী সিরিজ বিদ্রোহ - বেলেট বোমা
41-মরবার খুন
42-রোহিত ভেমুলা
43-জওহরলাল বিশ্ববিদ্যালয় বিতর্ক
44-বরুণ গান্ধী - সামরিক সিক্রেটস
45-রঘুরাম রাজার পরিবর্তনের
46-jallikattu
47-উবাদাগান চীন অনুপ্রবেশ 15 কিমি
48-ক্রস বর্ডার আক্রমণ। এটা সত্য বা মিথ্যা? সিরিয়াল সৈন্য নিহত
49-জিও সিম বিজ্ঞাপন
50-ললিত মোদি
51-viyapam
52-কিরণ রিজিজু 450 কোটি টাকা কেলেঙ্কারি
53-মাইনিং স্ক্যাম - মহারাষ্ট্র ও কর্ণাটক
54-এ-সেপ্টিক বিমানের মূল্য ২000 কোটি টাকা
55-ফ্রান্স - পুরানো যুদ্ধ বিমান আরো ব্যয়বহুল
56-15 লাখ পোশাক
57-পাকিস্তানী প্রাদুর্ভাব এবং আদানি ক্যারিয়ারের সুযোগ
58-স্কুল পাঠ্যবইগুলি
59 - প্রধান সমস্যাগুলির মধ্যে নীরবতা
বিজেপি-কে 60 টি বিচ্ছিন্ন বিস্ফোরক উত্পাদন
61-সমকামীতা, ধর্ষণ, এবং নারী সম্পর্কে বৈপরীত্য ধারণা
62-সাহারা ব্রিফ - যখন মোদি মুখ্যমন্ত্রী ছিলেন
62-ব্যক্তিগত কর্পোরেট বিজ্ঞাপন - JIO এবং PAYTM
64-গুজরাট ব্যবসায়ী মহেশ শাহ স্বীকার করেছেন
65-নন-রিসোর্স তথ্য আইনের - মোদী শিক্ষা
স্মৃতি ইরানি এর 66 বছর বয়সী শিক্ষা মন্ত্রী
67-দেশের ভক্তিমূলক নাটক
68-মেঘালয় গভর্নর কমলা লীলা
69-জকি ইসা যোগ শো
70 জন রামদেব - জমি সংরক্ষণ
71-সংস্কৃত স্টাফিং
72-নতুন শিক্ষা নীতি
73-সাধারণ সিভিল আইন
74-গঙ্গা শুদ্ধকরণ প্রকল্প- ২0 হাজার কোটি টাকা
75-গরু কারি নিষিদ্ধ
76-গরু কারি খুন - আকাক্ক, উনা (গুজরাট)
77 শ্রী শ্রী রবি শংকর সম্মেলন - সবুজ ট্রাইবুনাল পেনাল্টি
78-অযোধ্য রাম মন্দির
79-মন্ত্রীর বক্তব্য স্পর্শকাতর
80-বাধ্যতামূলক সূর্য অভিবাদন / যোগব্যায়াম
81-কওরা নদী জল ব্যবস্থাপনা বোর্ড, বিচার ও সহিংসতা
82-দিল্লি কৃষকদের সংগ্রাম
83-আদাবানিের ঋণের পরিমাণ 72 হাজার কোটি টাকা
84-এসবিআই ক্ষুদ্র ব্যালেন্স 5000
85- সংখ্যালঘু প্রতিকূল
86-গোর রাজনীতি
87- সংখ্যালঘু এবং দলিতদের সংঘর্ষের ঘটনা সংঘটিত হয়েছে
88-নিট নির্বাচন
89-রাশন অনুদান স্টপ।
_90 আধার কার্ড শীট - ______________________________________
(আরো বন্ধু
আপনি যদি মানুষ ভাগ করে থাকেন
তথ্য অনেক সাহায্য পৌঁছাতে)
বিজেপি একটি 4 বছরের শাসন আছে।
নীচের তথ্যের কোনটি ভুল, বিজেপি বন্ধু সহ যে কেউই ইঙ্গিত দেয় …….

1-পেট্রল / ডিজেল কর বৃদ্ধি 200%
2-ড্রাগ মূল্য বৃদ্ধি
3-ট্রেনের ট্যারিফ বাড়ানো
4-কেস মূল্য বৃদ্ধি
5-নতুন লাইন
6-বৃহত্তর পুঁজিপতিদের সাপ্তাহিক মজুরি সঙ্গে
7-বিদেশী কালো টাকা বিনিয়োগকারী নাম প্রকাশ করতে অস্বীকার
8-রুপি 500/1000 নিষিদ্ধ এবং কাজের ক্ষতি
9-রুপি মূল্য
10 - মোদির বিদেশ ভ্রমণ
11- বিদেশী নীতি
1২-বছর বয়সী সেনাবাহিনী পেনশন প্রকল্প বিলম্ব
13-উয়ি বিদ্যুৎ প্রকল্প
14- তামিলনাড়ু খরা ত্রাণ
15 - ডাক বিভাগের মাধ্যমে গঙ্গা জল বিতরণ
16- কাশ্মীরের নির্বাচন 8% ভোট
17 - অরুণাচল প্রদেশের বিভাজন
18 - সেনাবাহিনীতে খাদ্য অপব্যবহার
19-চীনা বাপ্তিস্মের বিরুদ্ধে নির্বাচনী আলাপ
২0- বেলুচিস্তানের হস্তক্ষেপ
21. রিজার্ভেশন অপসারণের বিষয়ে আলোচনা
২২- পেনশন সুদের হার হ্রাস এবং নিয়ন্ত্রণের সুবিধা
২3- মহাত্মা গান্ধী গ্রামীণ কর্মসংস্থান প্রকল্পে কয়েক হাজার কোটি টাকা
বিলম্বিত
24-জিডিবি জগাখিচুড়ি
25-নতুন ব্যাংক ফি
আটার
২6-বিদেশী সরাসরি বিনিয়োগ
27-বিশুদ্ধ ভারত প্রকল্প
২8-ম্যাক ভারত
29-অঙ্ক ভারতীয় প্রকল্প
30-পারমাণবিক চুল্লী
31-বুলেট ট্রেন
31-ভূমি অধিগ্রহণ বিলের
33-স্মার্ট শহর
34-হিন্দী ঠাসাঠাসি
35-কভারি পানি সরবরাহ কমিশন
36 বিচারকদের বিলম্বিত বিলম্বিত
37 GST
38-চাকরির সুযোগের পতন
39-আইটি কর্মীদের বরখাস্ত
40-কাশ্মীরী সিরিজ বিদ্রোহ - বেলেট বোমা
41-মরবার খুন
42-রোহিত ভেমুলা
43-জওহরলাল বিশ্ববিদ্যালয় বিতর্ক
44-বরুণ গান্ধী - সামরিক সিক্রেটস
45-রঘুরাম রাজার পরিবর্তনের
46-jallikattu
47-উবাদাগান চীন অনুপ্রবেশ 15 কিমি
48-ক্রস বর্ডার আক্রমণ। এটা সত্য বা মিথ্যা? সিরিয়াল সৈন্য নিহত
49-জিও সিম বিজ্ঞাপন
50-ললিত মোদি
51-viyapam
Bijēpi ēkaṭi 4 bacharēra śāsana āchē.
Nīcēra tathyēra kōnaṭi bhula, bijēpi bandhu saha yē kē’u'i iṅgita
dēẏa…….

1-Pēṭrala/ ḍijēla kara br̥d’dhi 200%
2-ḍrāga mūlya br̥d’dhi
3-ṭrēnēra ṭyāripha bāṛānō
4-kēsa mūlya br̥d’dhi
5-natuna lā’ina
6-br̥hattara pum̐jipatidēra sāptāhika majuri saṅgē
7-bidēśī kālō ṭākā biniẏōgakārī nāma prakāśa karatē asbīkāra
8-rupi 500/1000 niṣid’dha ēbaṁ kājēra kṣati
9-rupi mūlya
10 - mōdira bidēśa bhramaṇa
11- bidēśī nīti
12-bachara baẏasī sēnābāhinī pēnaśana prakalpa bilamba
13-uẏi bidyuṯ prakalpa
14- tāmilanāṛu kharā trāṇa
15 - ḍāka bibhāgēra mādhyamē gaṅgā jala bitaraṇa
16- kāśmīrēra nirbācana 8% bhōṭa
17 - aruṇācala pradēśēra bibhājana
18 - sēnābāhinītē khādya apabyabahāra
19-cīnā bāptismēra birud’dhē nirbācanī ālāpa
20- bēlucistānēra hastakṣēpa
21. Rijārbhēśana apasāraṇēra biṣaẏē ālōcanā
22- pēnaśana sudēra hāra hrāsa ēbaṁ niẏantraṇēra subidhā
23- mahātmā gāndhī grāmīṇa karmasansthāna prakalpē kaẏēka hājāra kōṭi
ṭākā bilambita
24-jiḍibi jagākhicuṛi
25-natuna byāṅka phi
āṭāra
26-bidēśī sarāsari biniẏōga
27-biśud’dha bhārata prakalpa
28-myāka bhārata
29-aṅka bhāratīẏa prakalpa
30-pāramāṇabika cullī
31-bulēṭa ṭrēna
31-bhūmi adhigrahaṇa bilēra
33-smārṭa śahara
34-hindī ṭhāsāṭhāsi
35-kabhāri pāni sarabarāha kamiśana
36 bicārakadēra bilambita bilambita
37 GST
38-cākarira suyōgēra patana
39-ā’iṭi karmīdēra barakhāsta
40-kāśmīrī sirija bidrōha - bēlēṭa bōmā
41-marabāra khuna
42-rōhita bhēmulā
43-ja’ōharalāla biśbabidyālaẏa bitarka
44-baruṇa gāndhī - sāmarika sikrēṭasa
45-raghurāma rājāra paribartanēra
46-jallikattu
47-ubādāgāna cīna anuprabēśa 15 kimi
48-krasa barḍāra ākramaṇa. Ēṭā satya bā mithyā? Siriẏāla sain’ya nihata
49-ji’ō sima bijñāpana
50-lalita mōdi
51-viyapam
52-kiraṇa rijiju 450 kōṭi ṭākā kēlēṅkāri
53-mā’iniṁ skyāma - mahārāṣṭra ō karṇāṭaka
54-ē-sēpṭika bimānēra mūlya 2000 kōṭi ṭākā
55-phrānsa - purānō yud’dha bimāna ārō byaẏabahula
56-15 lākha pōśāka
57-pākistānī prādurbhāba ēbaṁ ādāni kyāriẏārēra suyōga
58-skula pāṭhyaba’iguli
59 - pradhāna samasyāgulira madhyē nīrabatā
bijēpi-kē 60 ṭi bicchinna bisphōraka utpādana
61-samakāmītā, dharṣaṇa, ēbaṁ nārī samparkē baiparītya dhāraṇā
62-sāhārā bripha - yakhana mōdi mukhyamantrī chilēna
62-byaktigata karpōrēṭa bijñāpana - JIO ēbaṁ PAYTM
64-gujarāṭa byabasāẏī mahēśa śāha sbīkāra karēchēna
65-nana-risōrsa tathya ā’inēra - mōdī śikṣā
smr̥ti irāni ēra 66 bachara baẏasī śikṣā mantrī
67-dēśēra bhaktimūlaka nāṭaka
68-mēghālaẏa gabharnara kamalā līlā
69-jaki isā yōga śō
70 jana rāmadēba - jami sanrakṣaṇa
71-sanskr̥ta sṭāphiṁ
72-natuna śikṣā nīti
73-sādhāraṇa sibhila ā’ina
74-gaṅgā śud’dhakaraṇa prakalpa- 20 hājāra kōṭi ṭākā
75-garu kāri niṣid’dha
76-garu kāri khuna - ākākka, unā (gujarāṭa)
77 śrī śrī rabi śaṅkara sam’mēlana - sabuja ṭrā’ibunāla pēnālṭi
78-ayōdhya rāma mandira
79-mantrīra baktabya sparśakātara
80-bādhyatāmūlaka sūrya abhibādana/ yōgabyāẏāma
81-ka’ōrā nadī jala byabasthāpanā bōrḍa, bicāra ō sahinsatā
82-dilli kr̥ṣakadēra saṅgrāma
83-ādābāniēra r̥ṇēra parimāṇa 72 hājāra kōṭi ṭākā
84-ēsabi’ā’i kṣudra byālēnsa 5000
85- saṅkhyālaghu pratikūla
86-gōra rājanīti
87- saṅkhyālaghu ēbaṁ dalitadēra saṅgharṣēra ghaṭanā saṅghaṭita haẏēchē
88-niṭa nirbācana
89-rāśana anudāna sṭapa.
_90 Ādhāra kārḍa śīṭa - ______________________________________
(ārō bandhu
āpani yadi mānuṣa bhāga karē thākēna
tathya anēka sāhāyya paum̐chātē)
bijēpi ēkaṭi 4 bacharēra śāsana āchē.
Nīcēra tathyēra kōnaṭi bhula, bijēpi bandhu saha yē kē’u'i iṅgita
dēẏa…….

1-Pēṭrala/ ḍijēla kara br̥d’dhi 200%
2-ḍrāga mūlya br̥d’dhi
3-ṭrēnēra ṭyāripha bāṛānō
4-kēsa mūlya br̥d’dhi
5-natuna lā’ina
6-br̥hattara pum̐jipatidēra sāptāhika majuri saṅgē
7-bidēśī kālō ṭākā biniẏōgakārī nāma prakāśa karatē asbīkāra
8-rupi 500/1000 niṣid’dha ēbaṁ kājēra kṣati
9-rupi mūlya
10 - mōdira bidēśa bhramaṇa
11- bidēśī nīti
12-bachara baẏasī sēnābāhinī pēnaśana prakalpa bilamba
13-uẏi bidyuṯ prakalpa
14- tāmilanāṛu kharā trāṇa
15 - ḍāka bibhāgēra mādhyamē gaṅgā jala bitaraṇa
16- kāśmīrēra nirbācana 8% bhōṭa
17 - aruṇācala pradēśēra bibhājana
18 - sēnābāhinītē khādya apabyabahāra
19-cīnā bāptismēra birud’dhē nirbācanī ālāpa
20- bēlucistānēra hastakṣēpa
21. Rijārbhēśana apasāraṇēra biṣaẏē ālōcanā
22- pēnaśana sudēra hāra hrāsa ēbaṁ niẏantraṇēra subidhā
23- mahātmā gāndhī grāmīṇa karmasansthāna prakalpē kaẏēka hājāra kōṭi
ṭākā bilambita
24-jiḍibi jagākhicuṛi
25-natuna byāṅka phi
āṭāra
26-bidēśī sarāsari biniẏōga
27-biśud’dha bhārata prakalpa
28-myāka bhārata
29-aṅka bhāratīẏa prakalpa
30-pāramāṇabika cullī
31-bulēṭa ṭrēna
31-bhūmi adhigrahaṇa bilēra
33-smārṭa śahara
34-hindī ṭhāsāṭhāsi
35-kabhāri pāni sarabarāha kamiśana
36 bicārakadēra bilambita bilambita
37 GST
38-cākarira suyōgēra patana
39-ā’iṭi karmīdēra barakhāsta
40-kāśmīrī sirija bidrōha - bēlēṭa bōmā
41-marabāra khuna
42-rōhita bhēmulā
43-ja’ōharalāla biśbabidyālaẏa bitarka
44-baruṇa gāndhī - sāmarika sikrēṭasa
45-raghurāma rājāra paribartanēra
46-jallikattu
47-ubādāgāna cīna anuprabēśa 15 kimi
48-krasa barḍāra ākramaṇa. Ēṭā satya bā mithyā? Siriẏāla sain’ya nihata
49-ji’ō sima bijñāpana
50-lalita mōdi
51-viyapam
Show more

BJP has a 4-year rule.
Whatever one of the information below is wrong, anybody including the
BJP friends pointed out …….

1-petrol / diesel tax increase of 200%
2-drug price rise
3-train tariff hike
4-Case price rise
5-new lines
6-with the weekly wage of big capitalists
7-Foreign black money investors refuse to issue name
8-Rs. 500/1000 bans and job losses
9-rupee value
10 - Modi’s foreign trips
11- Foreign policy
12-year old Army pension project delay
13- Uyi Power Project
14- Tamil Nadu drought relief
15 - Ganga Water Distribution through Postal Department
16- Kashmir election 8% turnout
17 - The dissolution of the Arunachal Pradesh division
18 - Food abuse in the army
19- Electoral talk against Chinese Baptism
20- Baluchistan intervention
21. Discussions on reservation removal
22- Benefit of reduction and regulation of pension interest rates
23- Mahatma Gandhi Rural Employment Scheme delayed several thousand
crores
24-GDB mess
25-new bank fees
Atar
26-Foreign Direct Investment
27-Pure India Project
28-Mac India
29-digit Indian project
30-nuclear reactor
31-bullet train
31-Land Acquisition Bill
33-smart city
34-Hindi stuffing
35-Kaveri Water Supply Commission
The 36-appointment of the judges delayed
37-GST
38-falling job opportunities
39-IT employees dismissed
40-Kashmiri series revolt - Bellate bomb
41-Murber murder
42-Rohit Vemula
43-Jawaharlal University Controversy
44-Varun Gandhi - Military Secrets
45-Raghuram Rajan change
46-jallikattu
47-Uddagant China penetration 15 km
48-cross border attack. Is it true or false? Serial soldiers killed
49-Geo Sim Advertising
50-Lalit Modi
51-viyapam
52-Kiran Rijiju 450 crore scam
53-Mining Scam - Maharashtra & Karnataka
54-a-septic aircraft worth Rs 2000 crore
55-France - old war aircraft is more expensive
56-15 lakh clothing
57-Pakistani Outbreak & Adani Career Opportunities
58-school textbooks
59 - Silence in major issues
Explosive production of 60-different BJP members
61-Homosexuality, rape, and contradiction to culture about woman.
62-Sahara Bribe - When Modi was Chief Minister
62-private corporate advertising - JIO & PAYTM
64-Gujarati businessman Mahesh Shah confessed
65-Non-Response Information Act - Modi Education
Smriti Irani’s 66-year-old education minister
67-country devotional plays
68-Meghalaya Governor Kamala Leel
69-jaki Isha yoga show
70 Baba Ramdev - Land Reservation
71-Sanskrit stuffing
72-new education policy
73-General Civil Law
74-Ganga cleansing scheme - 20,000 crores
75-cow curry banned
76-cow curry murders - Aklak, Una (Gujarat)
77 Sri Sri Ravi Shankar Conference - Green Tribunal Penalty
78-Ayodhya Rama Temple
79-ministers hate speech
80-compulsory sun salutation / yoga
81-Cauvery River Water Management Board, Judgment & Violence
82-Delhi farmers’ struggle
83-Adani alone has a debt of Rs 72,000 crore
84-SBI Miniature Balance 5000
85- Minority is hostile
86-cow politics
87- Minorities and Dalits are the deaths of the Sangh activists
88-Neat selection
89-ration grant stop.
_90 Aadhaar card sheets -______________________________________
(More friends
If you have people sharing
Information to help reach many)
BJP has a 4-year rule.
Whatever one of the information below is wrong, anybody including the
BJP friends pointed out ..

ભાજપ 4 વર્ષના શાસન ધરાવે છે.
નીચે આપેલ માહિતીમાંથી જે કંઈ ખોટું છે, ભાજપના મિત્રો સહિતના કોઈએ નિર્દેશ
કર્યો …….

1% પેટ્રોલ / ડીઝલ ટેક્સ વધારો 200%
2-દવાની કિંમતમાં વધારો
3-ટ્રેન ટેરિફ વધારો
4-કેસ ભાવ વધારો
5-નવી રેખાઓ
6 - મોટા મૂડીવાદીઓના સાપ્તાહિક વેતન સાથે
7- વિદેશી કાળા નાણાંના રોકાણકારો નામ જારી કરવાનો ઇનકાર કરે છે
8-રૂપિયા 500/1000 પ્રતિબંધ અને નોકરીની ખોટ
9-રૂપિયા મૂલ્ય
10 - મોદીની વિદેશ યાત્રા
11- વિદેશ નીતિ
12 વર્ષના આર્મી પેન્શન પ્રોજેક્ટ વિલંબ
13- ઉયી પાવર પ્રોજેક્ટ
14- તમિલનાડુ દુષ્કાળ રાહત
15 - ટપાલ વિભાગ દ્વારા ગંગા પાણી વિતરણ
16- કાશ્મીર ચૂંટણી 8% મતદાન
17 - અરુણાચલ પ્રદેશ ડિવિઝનનું વિસર્જન
18 - લશ્કરમાં ખોરાકનો દુરુપયોગ
19 - ચાઇનીઝ બાપ્તિસ્મા વિરુદ્ધ મતદાર ચર્ચા
20- બલુચિસ્તાન હસ્તક્ષેપ
21. આરક્ષણ નિરાકરણ પર ચર્ચાઓ
22- ઘટાડો અને પેન્શન વ્યાજ દરો નિયમન લાભ
23- મહાત્મા ગાંધી ગ્રામીણ રોજગાર યોજનાએ કેટલાક હજાર કરોડમાં વિલંબ કર્યો
24-જીડીબી વાસણ
25-નવી બેંક ફી
અતર
26-વિદેશી ડાયરેક્ટ ઇન્વેસ્ટમેન્ટ
27-શુદ્ધ ભારત પ્રોજેક્ટ
28-મેક ઇન્ડિયા
29-અંક ભારતીય પ્રોજેક્ટ
30-પરમાણુ રિએક્ટર
31 બુલેટ ટ્રેન
31-જમીન સંપાદન બિલ
33-સ્માર્ટ સિટી
34-હિન્દી ભરણ
35-કાવેરી પાણી પુરવઠા પંચ
ન્યાયમૂર્તિઓની 36 નિમણૂકમાં વિલંબ થયો
37 જીએસટી
38-ઘટી નોકરીની તકો
39-આઇટી કર્મચારીઓ બરતરફ
40-કાશ્મીરી શ્રેણી બળવો - બેલેટે બોમ્બ
41-મર્બર હત્યા
42-રોહિત વેમુલા
43-જવાહરલાલ યુનિવર્સિટી વિવાદ
44-વરૂણ ગાંધી - લશ્કરી સિક્રેટ્સ
45-રઘુરામ રાજન ફેરફાર
46-jallikattu
47-ઉત્સગાન્ટ ચાઇનામાં પ્રવેશ 15 કિ.મી.
48-ક્રોસ બોર્ડર હુમલો. તે સાચું કે ખોટું છે? સીરિયલ સૈનિકો માર્યા ગયા
49-જીઓ સિમ જાહેરાત
50-લલિત મોદી
51 viyapam
52-કિરણ રિજિજુ 450 કરોડ કૌભાંડ
53-ખાણકામ કૌભાંડ - મહારાષ્ટ્ર અને કર્ણાટક
રૂ. 2000 કરોડની 54-એ-સેપ્ટિક એરક્રાફ્ટ
55-ફ્રાન્સ - જૂના યુદ્ધ વિમાન વધુ મોંઘું છે
56-15 લાખ કપડાં
57-પાકિસ્તાની ઉભા અને અદાણી કારકિર્દીના તકો
58-શાળા પાઠય પુસ્તકો
59 - મુખ્ય મુદ્દાઓ માં મૌન
60 અલગ-અલગ ભાજપના સભ્યોનું વિસ્ફોટક ઉત્પાદન
61-સમલૈંગિકતા, બળાત્કાર, અને સ્ત્રી વિશે સંસ્કૃતિ માટે વિરોધાભાસ.
62-સહારા ભ્રષ્ટાચાર - જ્યારે મોદી મુખ્યમંત્રી હતા
62-ખાનગી કોર્પોરેટ જાહેરાતો - જિયો એન્ડ પેટમ
64-ગુજરાતી ઉદ્યોગપતિ મહેશ શાહે કબૂલાત કરી
65-નોન રિસ્પોન્સ માહિતી અધિનિયમ - મોદી એજ્યુકેશન
સ્મૃતિ ઈરાનીના 66 વર્ષના શિક્ષણ મંત્રી
67 દેશના ભક્તિ ભજનો
68 મેઘાલય રાજ્યપાલ કમલા લીલ
69-જાકી ઇશ યોગ શો
70 બાબા રામદેવ - જમીનનો અનામત
71-સંસ્કૃત ભરણ
72-નવી શિક્ષણ નીતિ
73-સામાન્ય સિવિલ લો
74-ગંગા સફાઇ યોજના - 20,000 કરોડ
75-ગાયની બનાવટ પ્રતિબંધિત છે
76-ગાય કરીના હત્યા - અક્લક, ઉના (ગુજરાત)
77 શ્રી શ્રી રવિશંકર કોન્ફરન્સ - ગ્રીન ટ્રિબ્યુનલ પેનલ્ટી
78-અયોધ્યા રામ મંદિર
79 પ્રધાનો ભાષણ ધિક્કારે છે
80-ફરજિયાત સૂર્ય નિમંત્રણ / યોગ
81-કાવેરી રિવર જળ મેનેજમેન્ટ બોર્ડ, ન્યાય અને હિંસા
82-દિલ્હીના ખેડૂતોની સંઘર્ષ
83-અદાણી પાસે રૂ. 72,000 કરોડનું દેવું છે
84-એસબીઆઇ લઘુતમ બેલેન્સ 5000
85- લઘુમતી વિરોધી છે
86-ગાય રાજકારણ
87 - લઘુમતીઓ અને દલિતો સંઘના કાર્યકર્તાઓની મૃત્યુ છે
88-સુઘડ પસંદગી
89-રેશન ગ્રાન્ટ સ્ટોપ.
_90 આધાર કાર્ડ શીટ્સ-______________________________________
(વધુ મિત્રો
જો તમારી પાસે લોકો શેર કરી રહ્યાં છે
ઘણી સુધી પહોંચવા માટે માહિતી)
ભાજપ 4 વર્ષના શાસન ધરાવે છે.
નીચે આપેલ માહિતીમાંથી જે કંઈ ખોટું છે, ભાજપના મિત્રો સહિતના કોઈએ નિર્દેશ
કર્યો …….

बीजेपी का 4 साल का शासन है।
नीचे दी गई जानकारी में से कोई भी गलत है, बीजेपी दोस्तों सहित किसी ने भी
बताया …….

1-पेट्रोल / डीजल कर 200% की वृद्धि
2-दवा मूल्य वृद्धि
3-ट्रेन टैरिफ वृद्धि
4-केस मूल्य वृद्धि
5-नई लाइनें
6- बड़े पूंजीपतियों के साप्ताहिक मजदूरी के साथ
7-विदेशी काले धन निवेशक नाम जारी करने से इनकार करते हैं
8-500/1000 प्रतिबंध और नौकरी के नुकसान
9 रुपये का मूल्य
10 - मोदी की विदेश यात्राएं
11- विदेश नीति
12 साल की सेना पेंशन परियोजना देरी
13- उई पावर प्रोजेक्ट
14- तमिलनाडु सूखा राहत
15 - डाक विभाग के माध्यम से गंगा जल वितरण
16- कश्मीर चुनाव 8% मतदान
17 - अरुणाचल प्रदेश विभाजन का विघटन
18 - सेना में खाद्य दुर्व्यवहार
1 9- चीनी बैपटिज्म के खिलाफ चुनावी वार्ता
20- बलुचिस्तान हस्तक्षेप
21. आरक्षण हटाने पर चर्चा
22- पेंशन ब्याज दरों में कमी और विनियमन का लाभ
23- महात्मा गांधी ग्रामीण रोजगार योजना में कई हजार करोड़ रुपये की देरी
हुई
24-जीडीबी गड़बड़
25-नई बैंक फीस
अतर
26-विदेशी प्रत्यक्ष निवेश
27-शुद्ध भारत परियोजना
28-मैक इंडिया
2 9 अंकों वाली भारतीय परियोजना
30 परमाणु रिएक्टर
31-बुलेट ट्रेन
31-भूमि अधिग्रहण विधेयक
33-स्मार्ट शहर
34-हिंदी भराई
35-कावेरी जल आपूर्ति आयोग
न्यायाधीशों की 36 नियुक्ति में देरी हुई
37-जीएसटी
38-नौकरी के अवसर गिर रहे हैं
39-आईटी कर्मचारियों को खारिज कर दिया गया
40-कश्मीरी श्रृंखला विद्रोह - बेलेट बम
41-मर्बर हत्या
42-रोहित वेमुला
43-जवाहरलाल विश्वविद्यालय विवाद
44-वरुण गांधी - सैन्य रहस्य
45-रघुराम राजन बदल गए
46-जल्लीकट्टू
47-उदगांत चीन प्रवेश 15 किमी
48-सीमा सीमा हमले। क्या यह सच है या झूठा है? सीरियल सैनिकों की मौत
49-जियो सिम विज्ञापन
50-ललित मोदी
51 viyapam
52-किरण रिजजू 450 करोड़ घोटाला
53-खनन घोटाला - महाराष्ट्र और कर्नाटक
2000 करोड़ रुपये के 54-ए-सेप्टिक विमान
55-फ्रांस - पुराना युद्ध विमान अधिक महंगा है
56-15 लाख कपड़े
57-पाकिस्तानी प्रकोप और अदानी करियर के अवसर
58 स्कूल पाठ्यपुस्तकें
5 9 - प्रमुख मुद्दों में मौन
60 अलग-अलग भाजपा सदस्यों का विस्फोटक उत्पादन
61-समलैंगिकता, बलात्कार, और महिला के बारे में विरोधाभासी विचार।
62-सहारा रिश्वत - जब मोदी मुख्यमंत्री थे
62-निजी कॉर्पोरेट विज्ञापन - जेआईओ और पीएटीटीएम
64-गुजराती व्यवसायी महेश शाह ने कबूल किया
65-गैर प्रतिक्रिया सूचना अधिनियम - मोदी शिक्षा
स्मृति रानी के 66 वर्षीय शिक्षा मंत्री
67-देश भक्ति नाटकों
68-मेघालय राज्यपाल कमला लील
69-जाकी ईशा योग शो
70 बाबा रामदेव - भूमि आरक्षण
71-संस्कृत भराई
72 नई शिक्षा नीति
73-जनरल सिविल लॉ
74-गंगा सफाई योजना - 20,000 करोड़ रुपये
75-गाय करी पर प्रतिबंध लगा दिया गया
76-गाय करी हत्याएं - अकलक, उना (गुजरात)
77 श्री श्री रवि शंकर सम्मेलन - ग्रीन ट्रिब्यूनल जुर्माना
78-अयोध्या राम मंदिर
79-मंत्रियों ने भाषण से नफरत की
80-अनिवार्य सूर्य अभिवादन / योग
81-कावेरी नदी जल प्रबंधन बोर्ड, निर्णय और हिंसा
82-दिल्ली किसानों के संघर्ष
83-अदानी के पास अकेले 72,000 करोड़ रुपये का कर्ज है
84-एसबीआई लघु संतुलन 5000
85- अल्पसंख्यक शत्रुतापूर्ण है
86-गाय राजनीति
87- अल्पसंख्यक और दलित संघ कार्यकर्ताओं की मौत हैं
88-साफ चयन
89-राशन अनुदान रोको।
_90 आधार कार्ड शीट्स-______________________________________
(अधिक दोस्त
यदि आपके पास लोग साझा कर रहे हैं
कई तक पहुंचने में मदद करने के लिए सूचना)
बीजेपी का 4 साल का शासन है।
नीचे दी गई जानकारी में से कोई भी गलत है, बीजेपी दोस्तों सहित किसी ने भी
बताया …….

ಬಿಜೆಪಿ 4 ವರ್ಷಗಳ ಆಡಳಿತವನ್ನು ಹೊಂದಿದೆ.
ಕೆಳಗಿರುವ ಮಾಹಿತಿಯು ಯಾವುದು ತಪ್ಪಾಗಿದೆ, ಬಿಜೆಪಿ ಸ್ನೇಹಿತರನ್ನೂ ಒಳಗೊಂಡಂತೆ
ಯಾರೊಬ್ಬರೂ ಸೂಚಿಸಿದ್ದಾರೆ …….

1-ಪೆಟ್ರೋಲ್ / ಡೀಸೆಲ್ ತೆರಿಗೆ ಹೆಚ್ಚಳ 200%
2-ಔಷಧ ಬೆಲೆ ಏರಿಕೆ
3-ರೈಲು ಸುಂಕದ ಹೆಚ್ಚಳ
4-ಕೇಸ್ ಬೆಲೆ ಏರಿಕೆ
5-ಹೊಸ ಸಾಲುಗಳು
6-ದೊಡ್ಡ ಬಂಡವಾಳಗಾರರ ಸಾಪ್ತಾಹಿಕ ವೇತನದೊಂದಿಗೆ
7-ವಿದೇಶಿ ಕಪ್ಪು ಹಣ ಹೂಡಿಕೆದಾರರು ಹೆಸರನ್ನು ಪ್ರಕಟಿಸಲು ನಿರಾಕರಿಸುತ್ತಾರೆ
8-ರೂ 500/1000 ನಿಷೇಧಗಳು ಮತ್ತು ಉದ್ಯೋಗ ನಷ್ಟಗಳು
9 ರೂಪಾಯಿ ಮೌಲ್ಯ
10 - ಮೋದಿ ಅವರ ವಿದೇಶ ಪ್ರವಾಸಗಳು
11- ವಿದೇಶಿ ನೀತಿ
12 ವರ್ಷದ ಆರ್ಮಿ ಪಿಂಚಣಿ ಯೋಜನೆಯ ವಿಳಂಬ
13- ಉಯಿ ಪವರ್ ಪ್ರಾಜೆಕ್ಟ್
14- ತಮಿಳುನಾಡು ಬರ ಪರಿಹಾರ
15 - ಅಂಚೆ ಇಲಾಖೆ ಮೂಲಕ ಗಂಗಾ ಜಲ ವಿತರಣೆ
16- ಕಾಶ್ಮೀರ ಚುನಾವಣೆ 8% ನಷ್ಟು ಮತದಾನ
17 - ಅರುಣಾಚಲ ಪ್ರದೇಶ ವಿಭಾಗದ ವಿಘಟನೆ
18 - ಸೈನ್ಯದಲ್ಲಿ ಆಹಾರ ನಿಂದನೆ
19- ಚೀನೀ ಬ್ಯಾಪ್ಟಿಸಮ್ ವಿರುದ್ಧ ಚುನಾವಣಾ ಚರ್ಚೆ
20- ಬಲೂಚಿಸ್ತಾನ್ ಹಸ್ತಕ್ಷೇಪ
21. ಮೀಸಲಾತಿ ತೆಗೆದುಹಾಕುವಿಕೆಯ ಬಗ್ಗೆ ಚರ್ಚೆಗಳು
22- ಪಿಂಚಣಿ ಬಡ್ಡಿದರಗಳ ಕಡಿತ ಮತ್ತು ನಿಯಂತ್ರಣದ ಲಾಭ
23- ಮಹಾತ್ಮ ಗಾಂಧಿ ಗ್ರಾಮೀಣ ಉದ್ಯೋಗ ಯೋಜನೆ ಹಲವಾರು ಸಾವಿರ ಕೋಟಿ ವಿಳಂಬವಾಗಿದೆ
24-ಜಿಡಿಬಿ ಅವ್ಯವಸ್ಥೆ
25-ಹೊಸ ಬ್ಯಾಂಕ್ ಶುಲ್ಕ
ಅಟರ್
26 ವಿದೇಶಿ ನೇರ ಹೂಡಿಕೆ
27-ಶುದ್ಧ ಭಾರತ ಯೋಜನೆ
28-ಮ್ಯಾಕ್ ಇಂಡಿಯಾ
29-ಅಂಕಿಯ ಭಾರತೀಯ ಯೋಜನೆ
30-ಪರಮಾಣು ರಿಯಾಕ್ಟರ್
31-ಬುಲೆಟ್ ರೈಲು
31-ಜಮೀನು ಸ್ವಾಧೀನ ಮಸೂದೆಯನ್ನು
33-ಸ್ಮಾರ್ಟ್ ನಗರ
34-ಹಿಂದಿ ತುಂಬುವುದು
35-ಕಾವೇರಿ ನೀರು ಸರಬರಾಜು ಆಯೋಗ
ನ್ಯಾಯಾಧೀಶರ 36 ನೇ ನೇಮಕಾತಿ ವಿಳಂಬವಾಯಿತು
37 ಜಿಎಸ್ಟಿ
38-ಬೀಳುವ ಉದ್ಯೋಗ ಅವಕಾಶಗಳು
39-ಐಟಿ ನೌಕರರು ವಜಾ ಮಾಡಿದ್ದಾರೆ
40-ಕಾಶ್ಮೀರಿ ಸರಣಿ ದಂಗೆ - ಬೆಲ್ಲೇಟ್ ಬಾಂಬ್
41-ಮರ್ಬರ್ ಕೊಲೆ
42-ರೋಹಿತ್ ವೀಮುಲಾ
43-ಜವಾಹರಲಾಲ್ ವಿಶ್ವವಿದ್ಯಾಲಯ ವಿವಾದ
44-ವರುಣ್ ಗಾಂಧಿ - ಮಿಲಿಟರಿ ಸೀಕ್ರೆಟ್ಸ್
45-ರಘುರಾಮ್ ರಾಜನ್ ಬದಲಾವಣೆ
46 ಜಲ್ಲಿಕಟ್ಟು
47-ಉಡಾಗಾಂತ್ ಚೀನಾ ನುಗ್ಗುವಿಕೆ 15 ಕಿಮೀ
48-ಅಡ್ಡ ಗಡಿ ದಾಳಿಯ. ಅದು ಸರಿ ಅಥವಾ ಸುಳ್ಳು? ಸೀರಿಯಲ್ ಸೈನಿಕರು ಕೊಲ್ಲಲ್ಪಟ್ಟರು
49-ಜಿಯೋ ಸಿಮ್ ಜಾಹೀರಾತು
50-ಲಲಿತ್ ಮೋದಿ
51-viyapam
52-ಕಿರಣ್ ರಿಜಿಜು 450 ಕೋಟಿ ಹಗರಣ
53-ಮೈನಿಂಗ್ ಸ್ಕ್ಯಾಮ್ - ಮಹಾರಾಷ್ಟ್ರ ಮತ್ತು ಕರ್ನಾಟಕ
2000 ಕೋಟಿ ರೂ. ಮೌಲ್ಯದ 54-ಸೆಪ್ಟಿಕ್ ವಿಮಾನ
55-ಫ್ರಾನ್ಸ್-ಹಳೆಯ ಯುದ್ಧ ವಿಮಾನವು ಹೆಚ್ಚು ದುಬಾರಿಯಾಗಿದೆ
56-15 ಲಕ್ಷ ಬಟ್ಟೆ
57-ಪಾಕಿಸ್ತಾನಿ ಸ್ಫೋಟ ಮತ್ತು ಅದಾನಿ ವೃತ್ತಿಜೀವನದ ಅವಕಾಶಗಳು
58-ಶಾಲಾ ಪಠ್ಯಪುಸ್ತಕಗಳು
59 - ಪ್ರಮುಖ ವಿಷಯಗಳಲ್ಲಿ ಮೌನ
60 ವಿವಿಧ ಬಿಜೆಪಿ ಸದಸ್ಯರ ಸ್ಫೋಟಕ ಉತ್ಪಾದನೆ
61-ಮಹಿಳೆ ಬಗ್ಗೆ ಸಲಿಂಗಕಾಮ, ಅತ್ಯಾಚಾರ, ಮತ್ತು ವಿರೋಧಾತ್ಮಕ ವಿಚಾರಗಳು.
62-ಸಹಾರಾ ಲಂಚ - ಮೋದಿ ಮುಖ್ಯಮಂತ್ರಿಯಾಗಿದ್ದಾಗ
62-ಖಾಸಗಿ ಕಾರ್ಪೊರೇಟ್ ಜಾಹೀರಾತು - JIO & PAYTM
64-ಗುಜರಾತಿ ಉದ್ಯಮಿ ಮಹೇಶ್ ಷಾ ಒಪ್ಪಿಕೊಂಡಿದ್ದಾನೆ
65-ಅಲ್ಲದ ಪ್ರತಿಕ್ರಿಯೆ ಮಾಹಿತಿ ಕಾಯಿದೆ - ಮೋದಿ ಶಿಕ್ಷಣ
ಸ್ಮೃತಿ ಇರಾನಿ ಅವರ 66 ವರ್ಷ ವಯಸ್ಸಿನ ಶಿಕ್ಷಣ ಸಚಿವ
67 ದೇಶ ಭಕ್ತಿ ನಾಟಕಗಳು
68-ಮೇಘಾಲಯ ಗವರ್ನರ್ ಕಮಲಾ ಲೀಲ್
69-ಜಾಕಿ ಇಶಾ ಯೋಗ ಪ್ರದರ್ಶನ
70 ಬಾಬಾ ರಾಮ್ದೇವ್ - ಭೂ ಮೀಸಲಾತಿ
71 ಸಂಸ್ಕೃತವು ತುಂಬುವುದು
72-ಹೊಸ ಶಿಕ್ಷಣ ನೀತಿ
73-ಜನರಲ್ ಸಿವಿಲ್ ಲಾ
74-ಗಂಗಾ ಶುದ್ಧೀಕರಣ ಯೋಜನೆ - 20,000 ಕೋಟಿ
75-ಹಸು ಕರಿ ನಿಷೇಧಿಸಿತು
76-ಹಸು ಕರಿ ಕೊಲೆಗಳು - ಅಕ್ಲಾಕ್, ಉನಾ (ಗುಜರಾತ್)
77 ಶ್ರೀ ಶ್ರೀ ರವಿಶಂಕರ್ ಕಾನ್ಫರೆನ್ಸ್ - ಗ್ರೀನ್ ಟ್ರಿಬ್ಯೂನಲ್ ಪೆನಾಲ್ಟಿ
78-ಅಯೋಧ್ಯಾ ರಾಮ ದೇವಾಲಯ
79 ಮಂತ್ರಿಗಳು ಭಾಷಣ ದ್ವೇಷಿಸುತ್ತಾರೆ
80-ಕಡ್ಡಾಯ ಸೂರ್ಯ ವಂದನೆ / ಯೋಗ
81-ಕಾವೇರಿ ನದಿ ನೀರು ನಿರ್ವಹಣಾ ಮಂಡಳಿ, ತೀರ್ಪು ಮತ್ತು ಹಿಂಸೆ
82-ದೆಹಲಿ ರೈತರ ಹೋರಾಟ
83-ಅದಾನಿ ಮಾತ್ರ ರೂ 72,000 ಕೋಟಿ ಸಾಲ ಹೊಂದಿದೆ
84-ಎಸ್ಬಿಐ ಮಿನಿಯೇಚರ್ ಬ್ಯಾಲೆನ್ಸ್ 5000
85- ಅಲ್ಪಸಂಖ್ಯಾತರು ವಿರೋಧಿಯಾಗಿದ್ದಾರೆ
86-ಹಸುವಿನ ರಾಜಕೀಯ
87- ಅಲ್ಪಸಂಖ್ಯಾತರು ಮತ್ತು ದಲಿತರು ಸಂಘದ ಕಾರ್ಯಕರ್ತರ ಸಾವಿಗೆ ಕಾರಣರಾಗಿದ್ದಾರೆ
88-ಅಚ್ಚುಕಟ್ಟಾಗಿ ಆಯ್ಕೆ
89-ರೇಷನ್ ಅನುದಾನ ನಿಲ್ಲುವುದು.
_90 ಆಧಾರ್ ಕಾರ್ಡ್ ಹಾಳೆಗಳು -______________________________________
(ಇನ್ನಷ್ಟು ಸ್ನೇಹಿತರು
ನೀವು ಜನರನ್ನು ಹಂಚಿಕೊಂಡಿದ್ದರೆ
ಅನೇಕವನ್ನು ತಲುಪಲು ಸಹಾಯ ಮಾಡುವ ಮಾಹಿತಿ)
ಬಿಜೆಪಿ 4 ವರ್ಷಗಳ ಆಡಳಿತವನ್ನು ಹೊಂದಿದೆ.
ಕೆಳಗಿರುವ ಮಾಹಿತಿಯು ಯಾವುದು ತಪ್ಪಾಗಿದೆ, ಬಿಜೆಪಿ ಸ್ನೇಹಿತರನ್ನೂ ಒಳಗೊಂಡಂತೆ
ಯಾರೊಬ್ಬರೂ ಸೂಚಿಸಿದ್ದಾರೆ …….

ബിജെപിക്ക് 4 വർഷം ഭരണം ഉണ്ട്.
താഴെ കൊടുത്തിരിക്കുന്ന വിവരങ്ങളിൽ എന്തോ കുഴപ്പമുണ്ട്, ബി.ജെ.പി
സുഹൃത്തുക്കളുൾപ്പടെയുള്ള ആരെങ്കിലും ചൂണ്ടിക്കാട്ടി …….

പെട്രോൾ-ഡീസൽ വിലയിൽ 200% വർധന
2-മരുന്നുകളുടെ വിലക്കയറ്റം
3-ട്രെയിൻ നിരക്ക് വർധന
4-കേസ് വിലക്കയറ്റം
5-പുതിയ വരികൾ
6-വലിയ മുതലാളിമാരുടെ പ്രതിവാര വേതനത്തോടെ
7-വിദേശ കള്ളക്കടത്തുകാർ നിക്ഷേപകരുടെ പേര് വെളിപ്പെടുത്താൻ
വിസമ്മതിക്കുന്നു
8-രൂപ 500/1000 നിരോധനവും തൊഴിൽ നഷ്ടവും
9-രൂപയുടെ മൂല്യം
10 - മോഡി വിദേശ യാത്രകൾ
11 - വിദേശനയം
12 വയസുള്ള ആർമി പെൻഷൻ പദ്ധതിയുടെ കാലതാമസം
13- യുയി പവർ പ്രോജക്ട്
14- തമിഴ്നാട് വരൾച്ചാ ദുരിതം
15 - പോസ്റ്റൽ വകുപ്പിലൂടെ ഗംഗാ ജലവിതരണം
കശ്മീരിൽ 16% പോളിംഗ്
17 - അരുണാചൽ പ്രദേശ് വിഭജനത്തിന്റെ പിളർപ്പ്
18 - സൈന്യം ഭക്ഷ്യ ദുരുപയോഗം
19- ചൈനീസ് സ്നാപകനെതിരെയുള്ള തിരഞ്ഞെടുപ്പ് സംവാദം
20- ബലൂചിസ്ഥാൻ ഇടപെടൽ
21. റിസർവേഷൻ നീക്കം ചെയ്യലിൽ ചർച്ചകൾ
22. പെൻഷൻ പലിശനിരക്ക് കുറയ്ക്കുകയും നിയന്ത്രിക്കുകയും ചെയ്യുക
23- മഹാത്മാഗാന്ധി ഗ്രാമീണ തൊഴിലുറപ്പ് പദ്ധതി നിരവധി കോടിയുടെ
കരാറിലേർപ്പെട്ടു
24-ജിഡിബി മെസ്
25 പുതിയ ബാങ്ക് ഫീസ്
അറ്റാർ
26-വിദേശ നേരിട്ടുള്ള നിക്ഷേപം
27-പ്യുയർ ഇന്ത്യ പ്രോജക്റ്റ്
28-മാക് ഇന്ത്യ
29-അക്ക ഇന്ത്യൻ പദ്ധതി
30-ആണവ റിയാക്റ്റർ
31 ബുള്ളറ്റ് ട്രെയിൻ
31-ഭൂമി ഏറ്റെടുക്കൽ ബിൽ
33-സ്മാർട്ട് സിറ്റി
34-ഹിന്ദി stuffing
35-കാവേരി ജലവിതരണ കമ്മീഷൻ
ജഡ്ജിമാരുടെ 36-ഓളം നിയമനത്തിന് കാലതാമസമുണ്ടായി
37-ചരക്കുസേവന
38 വീഴ്ചയുള്ള തൊഴിൽ അവസരങ്ങൾ
39 ജീവനക്കാരെ പിരിച്ചുവിട്ടു
40-കശ്മീരി സീരിയൽ കലാപം - ബലേറ്റ് ബോംബ്
41 - മുബർ കൊലപാതകം
42-രോഹിത് വെമുല
43 ജവഹർലാൽ യൂണിവേഴ്സിറ്റി വിവാദം
44-വരുൺ ഗാന്ധി - സൈനിക രഹസ്യങ്ങൾ
45-രഘുറാം രാജൻ മാറുന്നു
46-ജല്ലികത്തു
47-ഉദേശാഗന്ധി ചൈനയിലേക്ക് നുഴഞ്ഞുകയറുന്നു 15 കി
48-അതിർത്തി അതിർത്തി ആക്രമണം. ഇത് ശരിയാണോ? സീരിയൽ പട്ടാളക്കാർ
കൊല്ലപ്പെട്ടു
49-ജിയോ സിം അഡ്വർടൈസ്
50-ലളിത് മോഡി
51-വിയപമ്
52-കിരൺ റിജിജു 450 കോടി കുംഭകോണം
53-മൈൻഡ് സ്കാം - മഹാരാഷ്ട്രയിലും കർണാടകയിലും
2000 കോടി രൂപയുടെ 54 വിമാനങ്ങൾ
55-ഫ്രാൻസ് - പഴയ യുദ്ധ വിമാനം വളരെ ചെലവേറിയതാണ്
56-15 ലക്ഷം വസ്ത്രം
57-പാകിസ്ഥാൻ കാലഹരണപ്പെട്ട അദാനി കരിയർ അവസരങ്ങൾ
58-പാഠ പാഠപുസ്തകങ്ങൾ
59 - പ്രധാന വിഷയങ്ങളിൽ നിശബ്ദത
60 വ്യത്യസ്ത ബി ജെ പി അംഗങ്ങളുടെ സ്ഫോടനശബ്ദം
61- സ്ത്രീയെക്കുറിച്ച് സ്വവർഗസംഭോഗം, ബലാത്സംഗം, വൈരുദ്ധ്യാത്മക ആശയങ്ങൾ.
62 സഹാറ ബ്രെബി - മോഡി മുഖ്യമന്ത്രിയായിരിക്കുമ്പോൾ
62-സ്വകാര്യ കോർപ്പറേറ്റ് പരസ്യംചെയ്യൽ - JIO & PAYTM
64-ഗുജറാത്തി വ്യവസായി മഹേഷ് ഷാ കുറ്റസമ്മതം നടത്തി
65-നോൺ റെസ്പോൺസസ് ഇൻഫർമേഷൻ ആക്ട് - മോഡി വിദ്യാഭ്യാസം
സ്മൃതി ക്വറ്റിന്റെ 66 വയസുകാരിയായ മന്ത്രി
67 രാജ്യ ഭക്തി നാടകങ്ങൾ
68-മേഘാലയ ഗവർണർ കമല ലീൽ
69-ജാക്കി ഇഷ യോഗ ഷോ
70 ബാബ രാംദേവ് - ഭൂമി റിസർവേഷൻ
71-സംസ്കരിക്കൽ
72 പുതിയ വിദ്യാഭ്യാസ നയം
73-ജനറൽ സിവിൽ നിയമം
74 ഗംഗാ ശുദ്ധീകരണ പദ്ധതി - 20,000 കോടി
75-കശു കറി നിരോധിച്ചിട്ടുണ്ട്
76-കശു കറി കൊലപാതകം - അക്ലക്, ഉന (ഗുജറാത്ത്)
77 ശ്രീ ശ്രീ രവിശങ്കർ കോൺഫറൻസ് - ഗ്രീൻ ട്രിബ്യൂണൽ പെനാൽറ്റി
78 അയോദ്ധ്യ രാമക്ഷേത്രം
79 മന്ത്രിമാർ വിദ്വേഷ ഭാഷണം
80-നിർബന്ധിത സൂര്യ സവാത്ത് / യോഗ
81 കാവേരി നദീജലം മാനേജ്മെന്റ് ബോർഡ്, ജഡ്ജ്മെന്റ് & വയലൻസ്
82-ദില്ലി കർഷകരുടെ സമരം
അഡാനിയ്ക്ക് മാത്രം 72,000 കോടിയുടെ കടബാധ്യതയുണ്ട്
84-എസ്ബിഐ മിനിയേച്ചർ ബാലൻസ് 5000
85- ന്യൂനപക്ഷമാണ് ശത്രുത
86-പശു രാഷ്ട്രീയം
87 ന്യൂനപക്ഷങ്ങളും ദളിതുകളും സംഘപരിവാറിന്റെ മരണങ്ങൾ ആണ്
88-നീത് നിര
89 റേഷൻ ഗ്രാന്റ് സ്റ്റോപ്പ്.
_90 ആധാർ കാർഡ് ഷീറ്റുകൾ ___________________________________
(കൂടുതൽ ചങ്ങാതിമാർ
നിങ്ങൾക്ക് ആളുകൾ പങ്കിടുന്നുണ്ടെങ്കിൽ
നിരവധി ആളുകളെ സഹായിക്കാൻ സഹായിക്കുന്ന വിവരങ്ങൾ)
ബിജെപിക്ക് 4 വർഷം ഭരണം ഉണ്ട്.
താഴെ കൊടുത്തിരിക്കുന്ന വിവരങ്ങളിൽ എന്തോ കുഴപ്പമുണ്ട്, ബി.ജെ.പി
സുഹൃത്തുക്കളുൾപ്പടെയുള്ള ആരെങ്കിലും ചൂണ്ടിക്കാട്ടി …….

भाजपला 4 वर्षाचा नियम आहे.
खालीलपैकी कोणतीही माहिती चुकीची आहे, भाजप मित्रांसह कुणीही निदर्शनास
आणून दिले …….

1 टक्का पेट्रोल / डिझेल कर वाढ
2-औषध किंमत वाढ
3-रेल्वे दर वाढ
4-प्रकरण किंमत वाढ
5-नवीन ओळी
6 - मोठ्या भांडवलदारांच्या साप्ताहिक वेतन सह
7- विदेशी काळा पैसा गुंतवणूकदारांना नाव देणे नाकारले
8 ते 500/1000 बंदी आणि नोकरीतील नुकसान
9-रुपयाचे मूल्य
10 - मोदींचा परदेशी प्रवास
11- विदेशी धोरण
12 वर्षीय लष्करी पेन्शन प्रकल्प विलंब
13-उयि पॉवर प्रोजेक्ट
14- तामिळनाडू दुष्काळ मदत
15 - पोस्टल विभागामार्फत गंगा पाणी वितरण
16- काश्मीरच्या निवडणुकीत 8% मतदान झाले
17 - अरुणाचल प्रदेश विभागातील विघटन
18 - सैन्य मध्ये अन्न गैरवर्तन
1 9-चीनी बाप्टिस्ट विरोधात निवडणूक चर्चा
20- बलुचिस्तानमधील हस्तक्षेप
21. आरक्षण काढून टाकण्याच्या मुद्दयावर चर्चा
22- कपात आणि पेंशन व्याज दराचे नियमन
23- महात्मा गांधी ग्रामीण रोजगार योजनेमुळे हजारो कोटी रुपयांची विलंब
झाला
24-जीडीबी गोंधळ
25-नवीन बँक शुल्क
अतार
26-थेट परकीय गुंतवणूक
27-शुद्ध भारत प्रकल्प
28-मॅक इंडिया
29 अंकी भारतीय प्रकल्प
30-अणुभट्टी अणुभट्टी
31-बुलेट ट्रेन
31-जमीन अधिग्रहण विधेयक
33 स्मार्ट शहर
34-हिंदी साहित्य
35-कावेरी पाणी पुरवठा आयोग
36 न्यायाधीशांच्या नियुक्तीमुळे विलंब झाला
37-जीएसटी
38-घसरण रोजगार संधी
39-आयटी कर्मचा-यांना वगळण्यात आले
40-काश्मिरी सीरिज बंड - बेलेट बॉम्ब
41-मुर्बर हत्या
42-रोहित वमूला
43-जवाहरलाल विद्यापीठ विवाद
44-वरुण गांधी - मिलिटरी सिक्रीटस
45-रघुराम राजन बदलले
46-jallikattu
47-उदगंत चीन प्रवेश 15 किमी
48-क्रॉस बॉर्डर आक्रमण. हे खरे आहे किंवा चुकीचे आहे का? सिरियल सैनिकांची
हत्या
49-जियो सिम जाहिरात
50-ललित मोदी
51 viyapam
52-किरण रिजिजू 450 कोटी घोटाळा
53-खाण घोटाळा- महाराष्ट्र व कर्नाटक
54-ए-सेप्टिक विमानाचे किंमत 2 कोटी 2 9 कोटी रुपये
55-फ्रान्स - जुन्या युद्ध विमान अधिक महाग आहे
56 ते 15 लाख कपडे
57-पाकिस्तानी उद्रेक आणि अदानी करिअरच्या संधी
58-शाळा पाठ्यपुस्तके
59 - प्रमुख समस्या मध्ये शांतता
60 वेगवेगळ्या भाजपच्या सदस्यांचे स्फोटिक उत्पादन
61-समलैंगिकता, बलात्कार, आणि स्त्री बद्दल परस्परविरोधी कल्पना.
62-सहारा ब्रीबी - जेव्हा मोदी मुख्यमंत्री होते
62-खाजगी कॉर्पोरेट जाहिरात - जेओओ आणि पेटएम
64-गुजराती उद्योगपती महेश शाह यांनी कबूल केले
65-गैर-प्रतिसाद माहिती कायदा - मोदी शिक्षण
स्मृती क्वीनचे 66 वर्षीय शिक्षण मंत्री
67 देशांतील भक्ती नाटक
68-मेघालयचे राज्यपाल कमला लीले
69-जाकी यश योग शो
70 बाबा रामदेव - भूमी आरक्षण
71-संस्कृत भरतकाम
72-नवीन शिक्षण धोरण
73-सामान्य नागरी कायदा
74-गंगा स्वच्छीकरण योजना- 20,000 कोटी
75-गाय करी बंदी घालण्यात आली
76-गाय करी खून - अक्कलक, उना (गुजरात)
77 श्री श्री रवि शंकर कॉन्फरेंस - ग्रीन ट्रिब्युनल पेनल्टी
78-अयोध्या राम मंदिर
79-मंत्री द्वेष भाषण
80-अनिवार्य सूर्य नमस्कार / योग
81-कावेरी नदी जल व्यवस्थापन मंडळ, निवाडा आणि हिंसा
82-दिल्ली शेतकरी संघर्ष
83-अदानी केवळ 72 हजार कोटी रुपयांचे कर्ज आहे
84-एसबीआय मनिच बॅलन्स 5000
85- अल्पसंख्याक विरोधी आहे
86-गाय राजकारण
87 - अल्पसंख्यांक आणि दलित संघ कार्यकर्ते मृत्यू आहेत
88-नीच निवड
89-राशन अनुदान स्टॉप
_90 आधार कार्ड पत्रके-______________________________________
(अधिक मित्र
आपण लोकांना सामायिक करत असल्यास
बर्याच लोकांना पोहोचण्यास मदत)
भाजपला 4 वर्षाचा नियम आहे.
खालीलपैकी कोणतीही माहिती चुकीची आहे, भाजप मित्रांसह कुणीही निदर्शनास
आणून दिले …….

ਬੀਜੇਪੀ ਦਾ 4 ਸਾਲ ਦਾ ਸ਼ਾਸਨ ਹੈ
ਜੋ ਵੀ ਜਾਣਕਾਰੀ ਹੇਠ ਦਿੱਤੀ ਗਈ ਹੈ ਉਹ ਗਲਤ ਹੈ, ਭਾਜਪਾ ਦੋਸਤਾਂ ਸਮੇਤ ਕਿਸੇ ਨੇ ਵੀ
ਇਸ਼ਾਰਾ ਕੀਤਾ …….

1 ਰੁਪਏ ਪ੍ਰਤੀ ਲਿਟਰ ਪੈਟਰੋਲ / ਡੀਜ਼ਲ ਟੈਕਸ ਵਾਧੇ
2-ਡਰੱਗ ਦੀ ਕੀਮਤ ਵਾਧੇ
3-ਰੇਲ ਗੱਡੀਆਂ ਦੇ ਵਾਧੇ
4-ਕੇਸ ਕੀਮਤ ਵਾਧੇ
5-ਨਵੇਂ ਲਾਈਨਾਂ
6 - ਵੱਡੇ ਪੂੰਜੀਪਤੀਆਂ ਦੀ ਹਫਤਾਵਾਰੀ ਤਨਖ਼ਾਹ ਦੇ ਨਾਲ
7- ਵਿਦੇਸ਼ੀ ਕਾਲਾ ਧਨ ਨਿਵੇਸ਼ਕਾਂ ਨੇ ਨਾਮ ਜਾਰੀ ਕਰਨ ਤੋਂ ਨਾਂਹ ਕਰ ਦਿੱਤੀ
8 - 500/1000 ਪਾਬੰਦੀਆਂ ਅਤੇ ਨੌਕਰੀ ਦੇ ਨੁਕਸਾਨ
9-ਰੁਪਏ ਦੇ ਮੁੱਲ
10 - ਮੋਦੀ ਦੀ ਵਿਦੇਸ਼ ਯਾਤਰਾਵਾਂ
11- ਵਿਦੇਸ਼ੀ ਨੀਤੀ
12 ਸਾਲ ਪੁਰਾਣੇ ਫੌਜੀ ਪੈਨਸ਼ਨ ਪ੍ਰਾਜੈਕਟ ਦੇਰੀ
13- ਊਈ ਪਾਵਰ ਪ੍ਰੋਜੈਕਟ
14- ਤਾਮਿਲਨਾਡੂ ਦੀ ਸੋਕਾ ਰਾਹਤ
15 - ਡਾਕ ਵਿਭਾਗ ਦੁਆਰਾ ਗੰਗਾ ਜਲ ਵਿਤਰਣ
16- ਕਸ਼ਮੀਰ ਦੀਆਂ ਚੋਣਾਂ 8% ਪੋਲਿੰਗ
17 - ਅਰੁਣਾਚਲ ਪ੍ਰਦੇਸ਼ ਦੀ ਵੰਡ ਦਾ ਭੰਗ
18 - ਫੌਜ ਵਿਚ ਭੋਜਨ ਦਾ ਦੁਰਵਿਵਹਾਰ
19- ਚੀਨੀ ਬਪਤਿਸਮਾ ਦੇ ਵਿਰੁੱਧ ਚੁਣਾਵੀ ਚਰਚਾ
20- ਬਲੋਚਿਸਤਾਨ ਦਖਲ
21. ਰਿਜ਼ਰਵੇਸ਼ਨ ਹਟਾਉਣ ਬਾਰੇ ਚਰਚਾ
22- ਪੈਨਸ਼ਨ ਵਿਆਜ ਦਰਾਂ ਵਿਚ ਕਟੌਤੀ ਅਤੇ ਨਿਯਮ ਦਾ ਲਾਭ
23- ਮਹਾਤਮਾ ਗਾਂਧੀ ਪੇਂਡੂ ਰੋਜ਼ਗਾਰ ਯੋਜਨਾ ਨੇ ਕਈ ਹਜ਼ਾਰ ਕਰੋੜ ਰੁਪਏ ਦੇਰੀ ਕੀਤੀ
24-ਜੀਡੀਬੀ ਗੜਬੜ
25-ਨਵੇਂ ਬੈਂਕ ਫੀਸ
ਅਤਰ
26-ਵਿਦੇਸ਼ੀ ਸਿੱਧਾ ਨਿਵੇਸ਼
27-ਸ਼ੁੱਧ ਇੰਡੀਆ ਪ੍ਰਾਜੈਕਟ
28-ਮੈਕ ਇੰਡੀਆ
29 ਅੰਕਾਂ ਵਾਲਾ ਭਾਰਤੀ ਪ੍ਰਾਜੈਕਟ
30-ਪਰਮਾਣੂ ਰਿਐਕਟਰ
31-ਬੁਲੇਟ ਟ੍ਰੇਨ
31-ਭੂਮੀ ਗ੍ਰਹਿਣ ਬਿੱਲ
33-ਸਮਾਰਟ ਸਿਟੀ
34-ਹਿੰਦੀ ਸਟਿੰਗਿੰਗ
35-ਕਾਵੇਰੀ ਜਲ ਸਪਲਾਈ ਕਮਿਸ਼ਨ
36 ਜੱਜਾਂ ਦੀ ਨਿਯੁਕਤੀ ਵਿੱਚ ਦੇਰੀ ਹੋਈ
37-ਜੀਐਸਟੀ
38-ਰੁਜ਼ਗਾਰ ਦੇ ਮੌਕੇ
39-ਆਈਟੀ ਕਰਮਚਾਰੀਆਂ ਨੂੰ ਖਾਰਜ
40-ਕਸ਼ਮੀਰੀ ਸੀਰੀਜ਼ ਬਗਾਵਤ - ਬੈਲਟ ਬੰਬ
41-ਮਬਰ ਦਾ ਕਤਲ
42-ਰੋਹਿਤ ਵੇਮੁਲਾ
43-ਜਵਾਹਰ ਲਾਲ ਯੂਨੀਵਰਸਿਟੀ ਦੇ ਵਿਵਾਦ
44-ਵਰੁਣ ਗਾਂਧੀ - ਮਿਲਟਰੀ ਭੇਦ
45-ਰਘੂਰਾਮ ਰਾਜਨ ਬਦਲ ਗਿਆ
46-jallikattu
47-ਊੱਦਗਾਗ ਚਾਈਨਾ ਵਿਚ 15 ਕਿਲੋਮੀਟਰ ਦਾ ਸਫ਼ਰ
48-ਕਰਾਸ ਸਰਹੱਦ ‘ਤੇ ਹਮਲਾ ਕੀ ਇਹ ਸੱਚ ਹੈ ਜਾਂ ਝੂਠ ਹੈ? ਸੀਰੀਅਲ ਸੈਨਿਕ ਮਾਰੇ ਗਏ
49-ਜੀਓ ਸਿਮ ਵਿਗਿਆਪਨ
50-ਲਲਿਤ ਮੋਦੀ
51-viyapam
52-ਕਿਰਨ ਰਿਜੀਜੂ 450 ਕਰੋੜ ਘੁਟਾਲੇ
53-ਮਾਈਨਿੰਗ ਘਪਲੇ - ਮਹਾਰਾਸ਼ਟਰ ਅਤੇ ਕਰਨਾਟਕ
2000 ਕਰੋੜ ਰੁਪਏ ਦੀ ਕੀਮਤ ਵਾਲਾ 54-ਏ-ਸੈਪਟਿਕ ਜਹਾਜ਼
55-ਫਰਾਂਸ - ਪੁਰਾਣਾ ਜੰਗੀ ਜਹਾਜ਼ ਵਧੇਰੇ ਮਹਿੰਗਾ ਹੈ
56-15 ਲੱਖ ਕੱਪੜੇ
57-ਪਾਕਿਸਤਾਨੀ ਆਗਾਮੀ ਅਤੇ ਅਡਾਨੀ ਕਰੀਅਰ ਦੇ ਮੌਕੇ
58 ਸਕੂਲੀ ਪਾਠ ਪੁਸਤਕਾਂ
59 - ਮੁੱਖ ਮੁੱਦਿਆਂ ਵਿੱਚ ਚੁੱਪ
60 ਵੱਖ ਵੱਖ ਭਾਜਪਾ ਮੈਂਬਰਾਂ ਦੇ ਵਿਸਫੋਟਕ ਉਤਪਾਦਨ
61-ਸਮਲਿੰਗਤਾ, ਬਲਾਤਕਾਰ, ਅਤੇ ਔਰਤ ਬਾਰੇ ਸਭਿਆਚਾਰ ਪ੍ਰਤੀ ਵਿਰੋਧਾਭਾਸ.
62-ਸਹਾਰਾ ਰਿਸ਼ਵਤ - ਜਦੋਂ ਮੋਦੀ ਮੁੱਖ ਮੰਤਰੀ ਸਨ
62-ਪ੍ਰਾਈਵੇਟ ਕਾਰਪੋਰੇਟ ਵਿਗਿਆਪਨ - ਜੀਓਓ ਅਤੇ ਪੇਟਮ
64-ਗੁਜਰਾਤੀ ਵਪਾਰੀ ਮਹੇਸ਼ ਸ਼ਾਹ ਨੇ ਕਬੂਲ ਕੀਤਾ
65-ਗੈਰ-ਜਵਾਬ ਸੂਚਨਾ ਐਕਟ - ਮੋਦੀ ਸਿੱਖਿਆ
ਸਮ੍ਰਿਤੀ ਇਰਾਨੀ ਦੇ 66 ਸਾਲਾ ਸਿੱਖਿਆ ਮੰਤਰੀ
67 ਦੇਸ਼ ਦੀ ਭਗਤੀ ਭਵਨ
68-ਮੇਘਾਲਿਆ ਰਾਜਪਾਲ ਕਮਲਾ ਲੀਲ
69-ਜਾਕੀ ਈਸ਼ਾ ਯੋਗਾ ਪ੍ਰਦਰਸ਼ਨ
70 ਬਾਬਾ ਰਾਮਦੇਵ - ਜ਼ਮੀਨ ਦਾ ਰਾਜ਼
71-ਸੰਸਕ੍ਰਿਤ ਭਰਾਈ
72 ਨਵੇਂ ਸਿੱਖਿਆ ਨੀਤੀ
73-ਜਨਰਲ ਸਿਵਲ ਕਾਨੂੰਨ
74 ਗੰਗਾ ਦੀ ਸਫ਼ਾਈ ਸਕੀਮ- 20,000 ਕਰੋੜ
75-ਗਊ ਕਰੀ ਤੇ ਪਾਬੰਦੀ ਲਗਾਈ ਗਈ
76 ਗਊ ਕੌਰ ਹੱਤਿਆ - ਅਕਲਕ, ਉਨਾ (ਗੁਜਰਾਤ)
77 ਸ਼੍ਰੀ ਸ਼੍ਰੀ ਰਵੀ ਸ਼ੰਕਰ ਕਾਨਫਰੰਸ - ਗਰੀਨ ਟਰਬਿਊਨਲ ਪੈਨਲਟੀ
78-ਅਯੋਧਿਆ ਰਾਮ ਮੰਦਰ
79-ਮੰਤਰੀ ਭਾਸ਼ਣਾਂ ਨੂੰ ਨਫ਼ਰਤ ਕਰਦੇ ਹਨ
80-ਲਾਜ਼ਮੀ ਸੂਰਜ ਦੀ ਸ਼ੁਰੂਆਤ / ਯੋਗਾ
81-ਕਾਵੇਰੀ ਰਿਵਰ ਵਾਟਰ ਮੈਨੇਜਮੈਂਟ ਬੋਰਡ, ਨਿਆਂ ਅਤੇ ਹਿੰਸਾ
82-ਦਿੱਲੀ ਦੇ ਕਿਸਾਨ ਸੰਘਰਸ਼
83-ਅਡਾਣੀ ਕੋਲ ਸਿਰਫ 72 ਹਜ਼ਾਰ ਕਰੋੜ ਦਾ ਕਰਜ਼ ਹੈ
84-ਐਸਬੀਆਈ ਮਿੰਨੀਗਤ ਬੈਲੇਂਸ 5000
85- ਘੱਟ ਗਿਣਤੀ ਵਿਰੋਧੀ ਹੈ
86-ਗਊ ਰਾਜਨੀਤੀ
87 - ਘੱਟ ਗਿਣਤੀ ਅਤੇ ਦਲਿਤ ਸੰਘ ਕਾਰਕੁੰਨ ਦੀ ਮੌਤ ਹਨ
88-ਨਿਰਪੱਖ ਚੋਣ
89-ਰਾਸ਼ਨ ਗ੍ਰਾਂਟ ਰੁਕ
_90 ਆਧਾਰ ਕਾਰਡ ਸ਼ੀਟ- ______________________________________
(ਹੋਰ ਦੋਸਤ
ਜੇ ਤੁਹਾਡੇ ਕੋਲ ਲੋਕ ਸਾਂਝਾ ਕਰਦੇ ਹਨ
ਬਹੁਤ ਸਾਰੀਆਂ ਗੱਲਾਂ ਤਕ ਪਹੁੰਚਣ ਲਈ ਜਾਣਕਾਰੀ)
ਬੀਜੇਪੀ ਦਾ 4 ਸਾਲ ਦਾ ਸ਼ਾਸਨ ਹੈ
ਜੋ ਵੀ ਜਾਣਕਾਰੀ ਹੇਠ ਦਿੱਤੀ ਗਈ ਹੈ ਉਹ ਗਲਤ ਹੈ, ਭਾਜਪਾ ਦੋਸਤਾਂ ਸਮੇਤ ਕਿਸੇ ਨੇ ਵੀ
ਇਸ਼ਾਰਾ ਕੀਤਾ …….

బిజెపి 4 సంవత్సరాల పాలనను కలిగి ఉంది.
క్రింద ఉన్న సమాచారం ఏది తప్పు, బిజెపి మిత్రులతో సహా ఎవరైనా ఎత్తి చూపారు
…….

1-పెట్రోల్ / డీజిల్ పన్నుల పెరుగుదల 200%
2-మందు ధర పెరుగుదల
3-రైలు సుంకం పెంపు
4-కేస్ ధర పెరుగుదల
5-కొత్త పంక్తులు
6-పెద్ద పెట్టుబడిదారుల వారపు వేతనంతో
7-విదేశీ నల్ల ధనం పెట్టుబడిదారులు పేరును తిరస్కరించారు
8-రూపాయలు 500/1000 నిషేధాలు మరియు ఉద్యోగ నష్టాలు
9 రూపాయల విలువ
10 - మోదీ విదేశీ పర్యటనలు
11 విదేశీ విధానం
12 సంవత్సరాల ఆర్మీ పింఛను ప్రాజెక్టు ఆలస్యం
13- Uyi పవర్ ప్రాజెక్ట్
14 - తమిళనాడు కరువు ఉపశమనం
15 - పోస్టల్ శాఖ ద్వారా గంగా జల పంపిణీ
16 కాశ్మీర్ ఎన్నికలలో 8 శాతం ఓట్లు
17 - అరుణాచల్ ప్రదేశ్ విభజన రద్దు
18 - సైన్యంలో ఆహార దుర్వినియోగం
19- చైనీస్ బాప్తిసం వ్యతిరేకంగా ఎన్నికల చర్చ
20- బెలూచిస్తాన్ జోక్యం
21. రిజర్వేషన్ తొలగింపుపై చర్చలు
22- పెన్షన్ వడ్డీ రేట్ల తగ్గింపు మరియు నియంత్రణ ప్రయోజనం
23- మహాత్మా గాంధీ గ్రామీణ ఉపాధి పథకం అనేక వేల కోట్ల ఆలస్యం చేసింది
24-GDB మెస్
25 కొత్త బ్యాంకు ఫీజులు
అతర్
26-విదేశీ ప్రత్యక్ష పెట్టుబడి
27-ప్యూర్ ఇండియా ప్రాజెక్ట్
28-మాక్ ఇండియా
29-అంకెల ఇండియన్ ప్రాజెక్ట్
30 అణు రియాక్టర్
31-బులెట్ రైలు
31-ల్యాండ్ అక్విజిషన్ బిల్లు
33-స్మార్ట్ సిటీ
34-హిందీ stuffing
35-కావేరీ నీటి సరఫరా కమిషన్
న్యాయమూర్తుల 36-మంది నియామకాలు ఆలస్యం అయ్యాయి
37 జిఎస్టి
38 పడే ఉద్యోగ అవకాశాలు
39-ఐటీ ఉద్యోగులు తొలగించారు
40-కాశ్మీరీ ధారావాహిక తిరుగుబాటు - బాలేట్ బాంబ్
41-మర్బెర్ హత్య
42-రోహిత్ వేముల
43-జవహర్లాల్ విశ్వవిద్యాలయ వివాదం
44-వరుణ్ గాంధీ - సైనిక సీక్రెట్స్
45-రఘురాం రాజన్ మార్పు
46 ప్రఖ్యాతి గాంచిన జల్లికట్టు
47-ఉదిగ్యాంగ్ చైనా చొచ్చుకు 15 కిలోమీటర్లు
48-క్రాస్ సరిహద్దు దాడి. ఇది నిజం లేదా తప్పుగా ఉందా? సీరియల్ సైనికులు
చంపబడ్డారు
49-జియో సిమ్ అడ్వర్టైజింగ్
50-లలిత్ మోడీ
51 viyapam
52-కిరణ్ రిజిజు 450 కోట్ల కుంభకోణం
53-మైనింగ్ కుంభకోణం - మహారాష్ట్ర & కర్ణాటక
2000 కోట్ల రూపాయల విలువైన 54 విమానాల విమానం
55-ఫ్రాన్సు - పాత యుద్ధ విమానము ఖరీదైనది
56-15 లక్షల దుస్తులు
57-పాకిస్తానీ చెలరేగడం మరియు అదానీ కెరీర్ అవకాశాలు
58-పాఠశాల పాఠ్యపుస్తకాలు
59 - ప్రధాన అంశాలలో నిశ్శబ్దం
60 విభిన్న బిజెపి సభ్యుల పేలుడు ఉత్పత్తి
మహిళల గురించి 61-స్వలింగ సంపర్కం, అత్యాచారం మరియు విరుద్ధత.
62 సహారా బ్రిబ్ - మోడీ ముఖ్యమంత్రిగా ఉన్నప్పుడు
62-ప్రైవేట్ కార్పొరేట్ ప్రకటనలు - JIO & PAYTM
64-గుజరాత్ వ్యాపారవేత్త మహేష్ షా అంగీకరించాడు
65-నాన్ రెస్పాన్స్ ఇన్ఫర్మేషన్ యాక్ట్ - మోడీ ఎడ్యుకేషన్
స్మృతి ఇరానీ యొక్క 66 ఏళ్ల విద్య మంత్రి
67 దేశాల భక్తి నాటకాలు
68-మేఘాలయ గవర్నర్ కమలా లీల్
69-జాకీ ఇషా యోగ ప్రదర్శన
70 బాబా రామ్దేవ్ - భూమి రిజర్వేషన్
71-సంస్కృత stuffing
72 కొత్త విద్యా విధానం
73-జనరల్ సివిల్ లా
74 గంగా పరిశుభ్రత పథకం - 20 వేల కోట్లు
75-ఆవు కూర నిషేధించారు
76-ఆవు కూర హత్యలు - అక్లాక్, ఉనా (గుజరాత్)
77 శ్రీ శ్రీ రవి శంకర్ కాన్ఫరెన్స్ - గ్రీన్ ట్రిబ్యునల్ పెనాల్టీ
78-అయోధ్య రామ ఆలయం
79 మంది మంత్రులు ద్వేషపూరిత ప్రసంగం చేశారు
80-తప్పనిసరి సూర్యుడు వందనం / యోగ
81 కావేరి నది నీటి నిర్వహణ బోర్డు, తీర్పు & హింస
82-ఢిల్లీ రైతుల పోరాటం
83-అదానీ ఒక్క రుణ 72,000 కోట్ల రుణాన్ని కలిగి ఉంది
84-ఎస్బిఐ మినీయెచర్ బ్యాలెన్స్ 5000
85- మైనారిటీ శత్రుత్వం
86-ఆవు రాజకీయాలు
87 - మైనారిటీలు మరియు దళితులు సంఘ్ కార్యకర్తల మరణాలు
88-నీట్ ఎంపిక
89 రేషన్ మంజూరు స్టాప్.
_90 ఆధార్ కార్డు షీట్లు ___________________________________
(మరిన్ని స్నేహితులు
మీకు వ్యక్తులు భాగస్వామ్యం ఉంటే
అనేకమందిని చేరుకోవడానికి సహాయపడటానికి సమాచారం)
ఎన్నికల బ్యాలెట్తో ఎన్నికలు జరగితే, బిజెపి కేవలం 0.1% ఓట్లను మాత్రమే
పొందుతుంది. అప్పుడు ప్రజలు సంతోషంగా, నిశ్శబ్దంగా మరియు నిశ్శబ్దంగా
ఉంటారు.

جے پی کا 4 سالہ قاعدہ ہے.
ذیل میں سے کوئی بھی غلط ہے، بی جے پی کے دوست سمیت کسی کو بھی ……….

1 پٹرول / ڈیزل ٹیکس میں اضافہ 200٪
دو منشیات کی قیمت میں اضافہ
3 ٹرین ٹریف اضافہ
4 کیس کی قیمت میں اضافے
5 نئی لائنیں
6 - بڑے سرمایہ داروں کے ہفتہ وار تنخواہ کے ساتھ
7 غیر ملکی سیاہ پیسہ سرمایہ کاروں کا نام جاری کرنے سے انکار
8 سو روپے 500/1000 پابندیاں اور ملازمت کے نقصانات
9 روپے کی قیمت
10 - مودی کے غیر ملکی سفر
11- خارجہ پالیسی
12 سالہ آرمی پینشن منصوبے کی تاخیر
13- یوی پاور پروجیکٹ
14- تامل ناڈو خشک امداد
15 - گنگا پانی کی ترسیل کے ذریعے پوسٹل ڈپارٹمنٹ
16- کشمیر کے انتخاب میں 8 فیصد اضافہ
17 - اروناچل پردیش ڈویژن کی تحلیل
18 - فوج میں غذا کا استعمال
19- چینی بپتسمہ کے خلاف انتخابی بات چیت
20- بلوچستان مداخلت
21. بکنگ ہٹانا پر بحث
22- پنشن کی سود کی شرح میں کمی اور ریگولیشن کا فائدہ
23- مہاتما گاندھی نے دیہی روزگار کی منصوبہ بندی میں کئی ہزار کروڑ روپے
کی تاخیر کی
24-جی ڈی بی گیس
25 نئے بینک فیس
Atar
26 - غیر ملکی براہ راست سرمایہ کاری
27-پاک بھارت پروجیکٹ
28 میک میک
29 عددی بھارتی منصوبے
30 جوہری ریکٹر
31 بلٹ ٹرین
31 لینڈ حصول بل
33 سمارٹ شہر
34 ہندی بھرنے
35 کوری پانی کی فراہمی کمیشن
36 ججوں کی تقرری میں تاخیر
37 GST
38 روزگار کے مواقع
39-آئی ٹی ملازمین کو مسترد کر دیا گیا
40 کشمیری سیریز بغاوت - بیلیٹ بم
41-مربر قتل
42 روہت ویمولا
43-جوہرہر لال یونیورسٹی کے تنازعہ
44-ورون گاندھی - فوجی راز
45 روغرم راجن تبدیل
46-jallikattu
47-اجنگنٹ چین کی رسائی 15 کلومیٹر
48 کراس سرحد پر حملہ کیا یہ سچ یا غلط ہے؟ سیریل فوجی ہلاک
49 جیو سم ایڈورٹائزنگ
50 لٹل مودی
51 viyapam
52 کرن کرنجیو 450 کروڑ سکام
53 کان کنی سکیم - مہاراشٹر اور کرناٹک
2000 کروڑ روپے کی 54-ایک سیلٹک طیارے
55-فرانس - پرانے جنگ طیارے زیادہ مہنگا ہے
56-15 لاکھ لباس
57 پاکستان کے خاتمے اور آدانی کیریئر مواقع
58 سکول کی درسی کتابیں
59 - اہم مسائل میں خاموش
بی جے پی کے 60 سے مختلف مختلف افراد کی دھماکہ خیز پیداوار
عورت کے بارے میں 61 ہم جنس پرستی، عصمت دری اور متضاد نظریات.
62 - صحرا رشتے - جب مودی وزیر اعلی تھے
62-نجی کارپوریٹ اشتہارات - جیو اور پی ٹی ٹی ایم
64 گجراتی کاروباری مہش شاہ نے اعتراف کیا
65 غیر غیرمعمولی معلومات ایکٹ - مودی تعلیم
Smriti ملکہ کی 66 سالہ تعلیم وزیر
67 ملک کے عقیدے کے ڈرامے
68 میگاالیا کے گورنر کما لییل
69 -کیکی اسحاق یوگا شو
بابا رامد - زمین کے تحفظات
71-سنسکرت بھرنے والا
72 نئی تعلیم کی پالیسی
73 جنرل سول قانون
74 گنگا صفائی کی منصوبہ بندی - 20،000 کروڑ
75 گائے کیری بند کردی گئی
76 گائے کیری قتل - Aklak، یونیا (گجرات)
77 سری لنکا شنکر کانفرنس - گرین ٹربیونل عذاب
78-ایودھیا رام مندر
79 وزیروں سے نفرت کا اظہار
80 لازمی سورج سلامتی / یوگا
81-کاؤوری دریا پانی مینجمنٹ بورڈ، جج اور تشدد
82 دہلی کسانوں کی جدوجہد
83-اڈیانی کے پاس 72،000 کروڑ رو. کا قرض ہے
84-ایسبیآئ چھوٹے بیلنس 5000
85- اقلیت دشمن ہے
86-گائے سیاست
87- اقلیتیوں اور دلیوں کو سنگھ کے سرگرم کارکنوں کی موت ہے
88 نکات انتخاب
89 راشن گرانٹ روڈ.
_90 بنیاد کارڈ شیٹس- __________________________________
(زیادہ دوست
اگر آپ لوگوں کو اشتراک کرنا ہے
بہت سے تک پہنچنے میں مدد کرنے کے لئے معلومات)
اگر ووٹ کے ساتھ انتخابات کیے جاتے ہیں تو بی جے پی کو صرف ووٹ کا 0.1٪ ملے
گا. تب لوگ خوش، خاموش اور خاموش ہوں گے.


Gautama Buddha



from


Analytic Insight Net -





Hi Tech Radio Free Animation Clipart


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
Twitter.

is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.

Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation 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 !



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



an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan

of


Free Online

Awaken One With Awareness Mind
(A1wAM)
+ ioT (insight-net of Things)  - the art of Giving, taking and Living   to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM)

As
Dana 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


Email: info@mahabodhi.info


www.mahabodhi.info


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





comments (0)
09/12/18
2743 Thu 13 Sep 2018 LESSON (86) Thu 13 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)Y
Filed under: General
Posted by: site admin @ 6:39 pm

2743 Thu 13 Sep 2018 LESSON (86) Thu 13 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

https://youtu.be/D-BX6d8Q2CE

https://youtu.be/n01xlqcmAuc

https://youtu.be/EYV1YQWwknk

https://youtu.be/tSrxpwwLv3s

https://youtu.be/ajKAl4SPyiY

https://youtu.be/aAS89GOVkWY

https://youtu.be/o992nCUj0bI

https://youtu.be/ufQeaAs2mSE

https://youtu.be/L7xYQWkDpy0

https://youtu.be/s0FLAso9MAs

https://youtu.be/RCIDz5D5zVs

https://youtu.be/z43kg8y-cvU

https://youtu.be/gLWtY8_8b4k

https://youtu.be/qsMLDb7FIJ4

https://youtu.be/mM4NAojkukk
https://youtu.be/tG4qiQyqAqE

https://youtu.be/6p_yaNFSYao

https://youtu.be/ybC4sOt5uoQ

https://youtu.be/rZb5fN_YEbQ

https://youtu.be/rZb5fN_YEbQ

The New Pali Course Book I
Table of Contents 目录
Table of Contents 目录 ·I The Alphabet 字母表 ·1 Pronunciation 读音·1 Parts of Speech 词类部分 ·2 Gender, Number and Case 性、数和格·3 Declension of Nouns 名词的词尾变化 ·5 Conjugation of Verbs 动词的变形·9 Conjugation of the Root Paca (to cook) Paca 的变形 ·10 Different Conjugations 不同的变形 ·12 The Seventh Conjugation 第七类动词的变形 ·13 Past Tense 过去时 ·18 Personal Pronouns 人称代(名)词·20 Future Tense 将来时 ·23 Declension of Feminine Nouns 阴性名词的词尾变化 ·34 The Imperative 祈使句·36 The Optative or Potential 条件(选择)句·36 Absolutives or so-called Indeclinable Past Participles·41 Neuter Gender 中性名词 ·46 The Infinitive 不定式 ·48 Classification of Nouns 名词的分类 ·53 Pronouns 代名词 ·54 Adjectives (Pronominal)形容词(代名词性质的)·55 The Verbal Adjectives or Participles 动词性形容词或分词 ·60 Past Participles 过去分词·63 “To” in the Sense of Ablative of Separation ·64 Adjectives 形容词 ·66 Numerals 数量词·69 Declension of Numerals 数字词的词尾变化 ·70
Ordinal Numerals 序数词 ·73 I

Adverbs 副词·75 Syntax 句法(结构) ·77 Order of Sentences 句子的次序 ·77 Concord 一致性 ·78 Enlarge and Analyse a Sentence 如何扩展和分析一个句子 ·79 Passive Voice 被动语态 ·81 Passive Participles 被动分词 ·84 Causal or Causative Verbs 使役动词 ·87 Vocabulary 词汇表·89
II

Table of Contents 细目
Foreword 前言 Preface 序
1. Alphabet, Pronunciation, Parts of Speech, Declension, Conjugation 字母
表,发音,词性,词尾变化,组合
The Alphabet 字母表
Pronunciation 发音
Parts of Speech 词性(类))
Gender, Number and Case 性,数和格
Declension of Nouns 名词的词尾变化
Conjugation of Verbs 动词的变形
Conjugation of the Root “Paca” 词干“paca”的变形
2. More conjugations, Masculine nouns, Past Tense Different Conjugations 不同的变形
The Seventh Conjugation 第七组变形
Masculine Stems Ending in i 以 i 结尾的阳性词干 Past Tense 过去时
3. Personal pronouns, Future Tense, Masculine nouns in ī and u Personal Pronouns 人称代名词
Future Tense 将来时
Masculine Nouns Ending in ī 以 ī 结尾的阳性名词 Masculine Nouns Ending in u 以 u 结尾的阳性名词
4. Adjectival nouns, Masculine nouns in ū, Adverbs of time, Feminine nouns, Imperative mood, Optative mood, Indeclinable Past Participle Adjectival Nouns Ending in u 以 u 结尾的形容词型名词
Masculine Nouns Ending in ū 以 ū 结尾的阳性名词
Adverbs of Time 表示时间的副词
Declension of Feminine Nouns 阴性名词的词尾变化 The Imperative 祈使语气
The Optative or Potential 条件(祈愿)语气的动词 Feminine Stems Ending in i 以 i 结尾的阴性词干 Feminine Stems Ending in ī 以 ī 结尾的阴性词干 Indeclinable Past Participle 无变化的过去分词
5. Feminine nouns in u, Adverbs of place, Neuter nouns, Infinitive III

Feminine Nouns Ending in u 以 u 结尾的阴性名词 Adverbs of Place 方位副词
Neuter Gender 中性
The Infinitive 不定式
Neuter Nouns Ending in i 以 i 结尾的中性名词 Neuter Nouns Ending in u 以 u 结尾的中性名词 Some More Particles 小品词
6. Classification of nouns, Pronouns, Pronominal adjectives, Present participles
Classification of Nouns 名词的分类
Pronouns 代名词
Adjectives (Pronominal)形容词(代名词性质的)
The Demonstrative Pronoun “Ta”指示代词“Ta”
The Demonstrative Pronoun “Ima”指示代词“Ima”
The Verbal Adjectives or Participles 动词性形容词或分词 The Present Participle 现在分词
7. Past participles, Usage of -to, Adjectives
Past Participles 过去分词
“To” in the Sense of Ablative“To”在离格中的判断 Adjectives 形容词
8. Numerals: Cardinal, Ordinal Numerals 数字
Declension of Numerals 数字的词尾变化
Ordinal Numerals 序数
9. Adverbs, Syntax, Concord
Adverbs 副词
Syntax 句法
Order of a Sentence 命令语句
Concord 一致性
How to Enlarge and Analyse a Sentence 如何扩展和分析句子
10. Passive voice, Passive participles, Causative Passive Voice 被动语态
Passive Participles 被动分词
Causal or Causative Verbs 使役动词
The Vocabulary: Pali-English | English-Pali 词汇表 IV

The New Pali Course Book 1
By Prof. A. P. Buddhadatta, Maha Nayaka Thera
Seventh Edition 第 7 版
(Published by Singapore Buddhist Meditation Centre, 1998)
Foreword 前言
By Dr. G. P. Malalasekara
University College, Colombo
I consider it a great honour that I should have been asked to write this foreword. The eminence of Rev. A. P. Buddhadatta Thera as a scholar is far too well-known in Ceylon and elsewhere for his work to need any commendation from others. His books, particularly the Pālibhāshāvataraṇa, have for many years now been a great boon to students of Pali. The fact that they are written in Sinhalese has, however, restricted their use only to those acquainted with the language. Rev. Buddhadatta has by this present publication removed that disability. As a teacher of Pali, chiefly through the medium of English, I welcome this book with great cordiality for it would considerably lighten my labours. It fulfils a great need and I wish it success with all my heart. I would also congratulate the publishers on their enterprise in a new field.
G. P. Malalasekara.
University College, Colombo.
17th June, 1937.
V

VI

Preface 序言
Pali is the language in which the oldest Buddhist texts were composed. It originated in the ancient country of Magadha which was the kingdom which was the kingdom of Emperor Asoka and the centre of Buddhistic learning during many centuries. Pali is older than classical Sanskrit, and a knowledge of it is very useful to students of philology and ancient history. It is still the classical language of the Buddhists of Ceylon, Burma and Siam.
During the latter half of the last century some European scholars became interested in the study of Pali and wrote some articles and books to encourage the study of it. At the same time the publication of Pali Texts in Europe was begun through the efforts of Professors V. Fausboll, H. Oldenberg and T. W. Rhys Davids. Thanks to the indefatigable labours of the last mentioned scholar and the Pali Text Society, which he established some fifty years ago, the whole of the Pali Canon (of the Theravāda School) is now found in print.
Pali is now taught in many universities both in the East and the West. There is also a desire all over the civilized world at the present day to read the original Pali Texts in order to find out what the Buddha has preached to mankind 25 centuries ago and to see what historical and philosophical treasures are enshrined therein. Therefore, to facilitate the study of Pali, some modern scholars have compiled Pali courses, grammars and readers according to modern methods. Of these the Pali Grammar by Chas. Duroiselle, formerly Professor of Pali at Rangoon College, still stands unrivalled. Gray’s Pali Course has done much service for a long time to students in India and Burma; and S. Sumangala’s Pali Course has done the same to students in Ceylon.
Although such books were written in European languages hardly any appeared in Sinhalese. Here they studied Pali through books which were written many centuries ago. Therefore, about 1920, when some schools in Ceylon began to teach Pali, the great difficulty before them was the lack
of suitable books. Then, requested and encouraged by Mr. P. de S. Kularatna, Principal, Ananda College, I compiled Pālibhāshāvataraṇa (I, Ī, ĪI) in Sinhalese to teach Pali grammar and composition to beginners. It was a success; the demand for the first book necessitated the publisher to
VII

bring out three editions of it within eleven years from 1923 to 1934. (ed. Now it is in the eleventh edition)
Many complimented the work. Recently there came a request from Burma for permission to translate the same into Burmese. Some suggested to me to write it in English as the books already mentioned did not satisfy them; but I dared not to do it as my knowledge of English was insufficient for such a task. But finally I was prevailed upon by Dr. G. C. Mendis to produce this volume.
This is not a literal translation of the Sinhalese edition, but a different compilation on the same lines. To understand the nature of the work it is enough to quote from the report, sent to me by the “Text Book Committee” of the Education Department of Ceylon, on the Sinhalese one: “This is a book for teaching Pali to beginners through the medium for Sinhalese. The method adopted is the modern one of teaching the languages through composition. The lessons are well graded and practical. This supplies a long felt want… We should recommend it for use in schools as an introduction to the study of Pali”.
My thanks are due, first of all, to Dr. G. C. Mendis, who very kindly assisted me in many ways to bring out this volume; secondly to Dr. G. P. Malalasekara, Lecturer in Oriental Languages, Ceylon University College, for his Foreword, and lastly to the Colombo Apothecaries’ Co., Ltd., for the publication of this volume.
A. P. BUDDHADATTA
Aggārāma,
Ambalangoda,
15th June, 1937.
VIII

1.
The New Pali Course-First Book
The Alphabet 字母表
The Pali alphabet consists of 41 letters, eight vowels and thirty-three
consonants.
Vowels 元音
a, ā, i, ī, u, ū, e, o
Consonants 辅音
第一行: k, kh, g, gh, ṅ
第二行: c, ch, j, jh, ñ
第三行: ṭ, ṭh, ḍ, ḍh, ṇ
第四行: t, th, d, dh, n
第五行: p, ph, b, bh, m
第六行: y, r, l, v, s, h, ḷ, ṃ
2. Of the vowels a, i, u are short; the rest are long.
Although e and o are included in long vowels they are often sounded short before a double consonant, e.g. mettā, seṭṭhī, okkamati, yottaṃ[1]. *[1] Wide Book Ī for further treatment of letters.
Pronunciation 读音 3. Pronunciation 读音
a is pronounced like a in what or u in hut ā is pronounced like a in father
i is pronounced like i in mint
ī is pronounced like ee in see
u is pronounced like u in put
1

ū is pronounced like oo in pool
e is pronounced like a in cage
o is pronounced like o in no
k is pronounced like k in kind
kh is pronounced like kh in blackheath g is pronounced like g in game
gh is pronounced like gh in big house
ṅ is pronounced like ng in singer
c is pronounced like ch in chance
ch is pronounced like ch h in witch-hazel
jh is pronounced like dge h in sledge-hammer ñis pronounced like gn in signore
ṭ is pronounced like t in cat
ṭh is pronounced like th in ant-hill
ḍ is pronounced like d in bad
ḍh is pronounced like dh in red-hot
ṇ is pronounced like kn in know
t is pronounced like th in thumb
th is pronounced like th in pot-herb
d is pronounced like th in then
dh is pronounced like dh in adherent ph is pronounced like ph in uphill
bh is pronounced like bh in abhorrence y is pronounced like y in yes
s is pronounced like s in sight
ṃ is pronounced like ng in sing
j, n, p, b, m, r, l, v and h are pronounced just as they are pronounced in English.
Parts of Speech 词类部分
4. In English, there are 8 parts of speech. They are all found in Pali, but the Pali grammarians do not classify them in the same way. Their general classification is:
2

1. Nāma = noun
2. Ākhyāta = verb
3. Upasagga = prefix
4. Nipāta = indeclinable particle
Pronouns and adjectives are included in the first group. Adjectives are treated as nouns because they are declined like nouns.
Conjunctions, prepositions, adverbs and all other indeclinables are included in the fourth group.
Gender, Number and Case 性、数和格
5. There are in Pali as in English three genders and two numbers.
Gender
1. Pulliṅga = Masculine
2. Itthiliṅga = Feminine
3. Napuṃsakaliṅga = Neuter
Number
1. Ekavacana = Singular
2. Bahuvacana = Plural
6. Nouns which denote males are masculine; those which denote females are feminine; but nouns which denote inanimate things and qualities are not always neuter, e.g. rukkha (tree), canda (moon) are masculine. Nadī (river), latā (vine), paññā (wisdom) are feminine. Dhana (wealth), citta (mind) are neuter.
Two words denoting the same thing may be, sometimes, in different genders; pāsāṇa and silā are both synonyms for a stone, but the former is masculine, and the latter is feminine. Likewise one word, without changing its form, may possess two or more genders; e.g. geha (house) is masculine and neuter, kucchi (belly) is masculine and feminine.
Therefore, it should be remembered that gender in Pali is a grammatical distinction existing in words, it is called grammatical gender.
7. There are eight cases, namely: 1. Paṭhamā = Nominative
3

2. Dutiyā = Accusative
3. (a) Tatiyā = Ablative of agent, and
(b) Karaṇa = Ablative of instrument
4. Catutthī = Dative
5. Pañcamī = Ablative of separation
6. Chaṭṭhī = Possessive or Genitive
7. Sattamī = Locative
8. Ālapana = Vocative
The Ablative in English is here divided into Tatiyā, Karaṇa and Pañcamī. But, as Tatiyā and Karaṇa always have similar forms both of them are shown under “Instrumental”. Where only the “Ablative” is given the reader must understand that all (3) forms of the Ablative are included.
4

Declension of Nouns 名词的词尾变化
8. Nouns in Pali are differently declined according to their gender and
termination.
Nara is a masculine stem, ending in -a. It is to be declined as follows:-
Case Singular Plural
Nominative naro = man narā = men
Accusative naraṃ = man nare = men
Instrumental
narena = by, with or narebhi, narehi = by, with through man or through men
Dative narāya, narassa = to or for narānaṃ = to or for men man
Ablative narā, naramhā, narasmā = narebhi, narehi = from men from man
Genitive narassa = of man narānaṃ = of men
Locative nare, naramhi, narasmiṃ = naresu = on or in men on or in man
Vocative nara, narā = O man narā = O men
Some of the stems similarly declined are:- purisa = man
manussa = human being hattha = hand
pāda = leg; foot
kāya = body
rukkha = tree pāsāṇa = rock; stone
gāma = village Buddha = the Enlightened One
dhamma = doctrine saṅgha = community āloka = light
loka = world
ākāsa = sky
5

suriya = sun
canda = moon magga = path
putta = son kumāra = boy vāṇija = merchant cora = thief
mitta = friend dāsa = slave bhūpāla = king kassaka = farmer lekhaka = clerk deva = god; deity vānara = monkey
vihāra = monastery
dīpa = island; lamp mañca = bed
āhāra = food
sīha = lion
miga = deer; beast assa = horse
goṇa = ox sunakha = dog varāha = pig sakuṇa = bird
aja = goat kāka = crow
9. Inflections or case-endings of the above declension are:
Case Singular Plural
Nominative o ā
Accusative ṃ e
Instrumental ena ebhi; ehi
Dative āya; ssa ānaṃ
Ablative ā; mhā; smā ebhi; ehi
Genitive ssa ānaṃ
Locative e; mhi; smiṃ esu
Vocative a; ā ā
The last vowel of the stem should be elided before an inflection which begins with a vowel.
Exercise 1
Suggested Solutions
Translate into English
1. Manussānaṃ.
6

2. Purise.
3. Hatthaṃ.
4. Pādamhi.
5. Kāyena.
6. Buddhesu. 7. Dhammaṃ. 8. Saṅghamhā. 9. Suriye.
10. Rukkhassa. 11. Ākāsena.
12. Bhūpālebhi. 13. Devā.
14. Candaṃ.
15. Gāmasmā. 16. Goṇāya.
17. Sīhānaṃ. 18. Asso.
19. Sakuna.
20. Mañcasmiṃ.
Translate into Pali
1. The dogs.
2. Of the hand.
3. On the men.
4. From the tree.
5. In the islands.
6. With the foot.
7. By the hands.
8. To the lion.
9. Of the oxen.
10. From the birds.
11. By the king.
7

12. O deity.
13. To the sun.
14. In the sky.
15. Through the body. 16. On the bed.
17. Of the moons.
18. In the world.
19. The monkey.
20. Through the light.
Exercise 2
Suggested Solutions
Translate into English
1. Purisassa goṇo.
2. Manussānaṃ hatthā.
3. Ākāsamhi sakuṇā.
4. Buddhassa dhammo.
5. Mañcesu manussā.
6. Assānaṃ pādā.
7. Rukkhe sakuṇo.
8. Pāsāṇamhi goṇo.
9. Lokasmiṃ manussā.
10. Bhūpālassa dīpā.
Translate into Pali
1. The body of the ox.
2. The bird on the tree.
3. The island of the world.
4. With the feet of the man.
5. By the hand of the monkey.
6. Of the birds in the sky.
7. In the doctrine of the Buddha.
8

8. The villages of the king.
9. The birds from the tree.
10. The horse on the path.
Remark.
In translating these into Pali, the articles should be left out. There are no parallel equivalents to them in Pali. But it should be noted that the pronominal adjective “ta” (that) may be used for the definite article, and “eka” (one) for the indefinite. Both of them take the gender, number, and case of the nouns they qualify. (See §§46 and 48).
Conjugation of Verbs 动词的变形
10. There are three tenses, two voices, two numbers, and three persons in
the conjugation of Pali verbs.
Tense
1. Vattamānakāla = Present Tense
2. Atītakāla = Past Tense
3. Anāgatakāla = Future Tense
Voice
1. Kattukāraka = Active Voice
2. Kammakāraka = Passive Voice
Person
1. Paṭhamapurisa = Third Person
2. Majjhimapurisa = Second Person
3. Uttamapurisa = First Person
The first person in English is third in Pali. Numbers are similar to those of nouns.
11. There is no attempt to conjugate the Continuous, Perfect, and Perfect Continuous tenses in Pali; therefore only the indefinite forms are given here.
9

Conjugation of the Root Paca (to cook) Paca 的变形
12. Indicative, Present Active Voice 现在时·主动语态
Person
Singular
Plural
Third
(So) pacati = he cooks
(Te) pacanti = they cook
Second
(Tvaṃ) pacasi = thou cookest
(Tumhe) pacatha = you cook
First
(Ahaṃ) pacāmi = I cook
(Mayaṃ) pacāma = we cook
13. The base bhava (to be) from the root bhū
is similarly conjugated. ?
Person
Singular
Plural
(So) bhavati = he is
(Te) bhavanti = they are
Third
(Tvaṃ) bhavasi = thou art
(Tumhe) bhavatha = you are
Second
(Ahaṃ) bhavāmi = I am
(Mayaṃ) bhavāma = we are
First
The following are conjugated similarly:-
gacchati = goes tiṭṭhati = stands nisīdati = sits sayati = sleeps carati = walks dhāvati = runs passati = sees bhuñjati = eats bhāsati = says harati = carries āharati = brings kīḷati = plays vasati = lives hanati = kills āruhati = ascends
10

hasati = laughs yācati = begs
Exercise 3
Suggested Solutions
Translate into English
1. Narā suriyaṃ passanti.
2. Goṇā pāsāṇe tiṭṭhanti.
3. Manusso gāme carati.
4. Sakuṇo rukkhe nisīdati.
5. Buddho dhammaṃ bhāsati.
6. Ahaṃ dīpaṃ āharāmi.
7. Mayaṃ goṇe harāma.
8. Saṅgho gāmaṃ gacchati.
9. Tvaṃ sīhaṃ passasi.
10. Bhūpālāasseāruhanti.
11. Devāākāsenagacchanti.
12. Assā dīpesu dhāvanti.
13. Tvaṃpādehicarasi.
14. Tumhe hatthehi haratha.
15. Mayaṃlokevasāma.
16. Sunakhāvānarehikiḷanti.
17. Puriso mañce sayati.
18. Varāhāajehivasanti.
19. Sīhāsakuṇehananti.
20. Sunakhāgāmecaranti.
Translate into Pali
1. The horse stands on the rock.
2. The goats walk in the village.
3. You see the sun.
4. The moon rises in the sky.
5. The men sleep in beds.
6. The oxen run from the lion.
7. People live in the world.
8. Thou bringest a lamp.
9. We live in an island.
11

10. Thou art a king.
11. You see the bird on the tree.
12. The monkey plays with the pig.
13. Thekingkillsalion.
14. The deity walks in the sky.
15. Trees are in the island.
16. Hecarriesthelamp.
17. Weseethebodyoftheman.
18. We eat with the hands.
Different Conjugations 不同的变形
14. There are seven different conjugations in Pali; they are called dhātugaṇas (= groups of roots). The Pali grammarians represent roots with a final vowel, but it is often dropped or changed before the conjugational sign. Each dhātugaṇa has one or more different conjugational signs, which come between the root and the verbal termination.
The seven conjugations and their signs are:
1st Conjugation = Bhuvādigaṇa: a
2nd Conjugation = Rudhādigaṇa: ṃ-a
3rd Conjugation = Divādigaṇa: ya
4th Conjugation = Svādigaṇa: ṇo, ṇu, uṇā
5th Conjugation = Kiyādigaṇa: ṇā
6th Conjugation = Tanādigaṇa: o, yira
7th Conjugation = Curādigaṇa: e, aya
A great number of roots are included in the first and the seventh group. The roots paca and bhū, given above, belong to the first conjugation. The last vowel of “paca” is dropped before the conjugation sign a.
The monosyllabic roots like bhū do not drop their vowel. It is guṇated or strengthened before the conjugational sign:
i or ī strengthened becomes e
u or ū strengthened becomes o
e.g. Nī + a becomes Ne + a;
Bhū + a becomes Bho + a
Then e followed by a is changed into ay
and o followed by a is changed into av
12

e.g. Ne + a becomes naya;
Bho + a becomes bhava
It is not necessary for a beginner to learn how these bases are formed. But the bases will be given very often for the convenience of the students. The base is the root with its conjugational sign combined.
The Seventh Conjugation 第七类动词的变形
15. The special feature of the first conjugation is that the last vowel of the base is strengthened before the First Personal endings.
The same rule is applied for the bases ending with a of the 2nd, 3rd, 6th and 7th conjugations, in addition to their special features.
The bases of the seventh conjugation are of two kinds as it has two conjugational signs, e.g. from the root pāla two bases pāle and pālaya are formed.
Conjugation of Pāla (to protect or govern)
Indicative, Present, Active Voice Base: Pāle
Base: Palaya
Some of the similarly conjugated are: jāleti = kindles
māreti = kills
oloketi = looks at
coreti = steals deseti = preaches
Person
Singular
Plural
Third
pāleti
pālenti
Second
pālesi
pāletha
First
pālemi
pālema
Person
Singular
Plural
Third
pālayati
pālayanti
Second
pālayasi
pālayatha
First
pālayāmi
pālayāma
13

cinteti = thinks
pūjeti = offers, respects
uḍḍeti = flies
pīḷeti = oppresses
udeti = (the sun or moon) rises pāteti = fells down
ṭhapeti = keeps
16. The conjugational sign ṇā of the fifth group is shortened in the Third Person plural.
Base: Vikkina = To sell
Person
Singular
Plural
Third
vikkiṇāti
vikkiṇanti
Second
vikkiṇāsi
vikkiṇātha
First
vikkiṇāmi
vikkiṇāma
The following are similarly conjugated:- kiṇāti = buys
jānāti = knows
suṇāti = hears
jināti = wins
miṇāti = measures
gaṇhāti = takes
uggaṇhāti = learns
ocināti = gathers (together), collects
Exercise 4
Suggested Solutions
Translate into English
1. Puttā dhammaṃ uggaṇhanti.
2. Sīho migaṃ māreti.
3. Vāṇijassa putto goṇe vikkiṇāti.
4. Mayaṃ vāṇijamhā mañce kiṇāma.
5. Lekhako mittena magge gacchati.
6. Dāsā mittānaṃ sunakhe haranti.
14

7. Kassako goṇe kiṇāti.
8. Kākā ākāse uḍḍenti.
9. Vāṇijā Buddhassa dhammaṃ suṇanti.
10. Corā mayūre* corenti.
11. AhaṃBuddhaṃpūjemi.
12. Tvaṃdīpaṃjālehi.
13. Dāso gonaṃ pīḷeti.
14. Tumhemaggekassakaṃoloketha.
15. Mayaṃdhammaṃjānāma.
Translate into Pali
1. The robber steals an ox.
2. The clerk’s son buys a horse.
3. Merchants sell lamps.
4. He knows the friend’s son.
5. Boys learn in the village.
6. Peacocks are on the road.
7. The slave lights a lamp.
8. Lions kill deer.
9. The king governs the island.
10. Birds fly in the sky.
11. Weseethesonsofthemerchant.
12. Look at the hands of the man.
13. You hear the doctrine of the Buddha.
14. They respect (or make offerings to) the community.
15. The monkey teases (or oppresses) the birds.
* Mayūra = peacock.
17. Masculine stems ending in i 以 i 结尾的阳性名词 Declension of Aggi (Fire)
Case
Singular
Plural
Nominative, Vocative
aggi
aggi, aggayo
Accusative
aggiṃ
aggī, aggayo
Instrumental
agginā
aggībhi, aggīhi
Dative, Genitive
aggino, aggissa
aggīnaṃ
Ablative
agginā, aggimhā, aggismā
aggībhi; aggīhī
15

Locative
aggimhi, aggismiṃ
aggīsu
The following are similarly declined:- muni = monk
kavi = poet
isi = sage; hermit
ari = enemy
bhūpati = king
pati = husband; master
gahapati = householder
adhipati = lord; leader
atithi = guest
vyādhi = sickness
udadhi = ocean
vīhi = paddy
kapi = monkey
ahi = serpent
dīpi = leopard
ravi = sun
giri = mountain
maṇi = gem
yaṭṭhi = stick
nidhi = hidden treasure
asi = sword
rāsi = heap
pāṇi = hand
kucchi = belly
muṭṭhi = fist, hammer
bodhi = Bo-tree
More verbs conjugated like pacati: khaṇati = digs
chindati = cuts
likhati = writes
labhati = gets
āgacchati = comes
āhiṇḍati = wanders
vandati = bows down
paharati = beats
ḍasati = bites
16

Exercise 5
Suggested Solutions
Translate into English
1. Muni dhammaṃ bhāsati.
2. Gahapatayo vīhiṃ miṇanti.
3. Ahi adhipatino hattaṃ ḍasati.
4. Isi pāṇinā maṇiṃ gaṇhāti.
5. Dīpayo girimhi vasanti.
6. Ari asinā patiṃ paharati.
7. Kavayo dīpamhi nidhiṃ khaṇanti.
8. Tvaṃ atithīnaṃ āhāraṃ desi.
9. Tumhe udadhimhi kīḷatha.
10. Vyādhayo loke manusse pīlenti.
11. Kapi ahino kucchiṃ paharati.
12. Kavino muṭṭhimhi maṇayo bhavanti.
13. Ravigirimhāudeti.
14. Ahaṃvīhīnaṃrāsiṃpassāmi.
15. Mayaṃgāmeāhiṇḍāma.
Translate into Pali
1. Leopards kill deer.
2. The sage comes from the mountain.
3. There is* a sword in the enemy’s hand.
4. There are** gems in the householder’s fist.
5. We give food to the guest.
6. The farmer’s sons measure a heap of paddy.
7. The serpent gets food from the poet.
8. The monks kindle a fire.
9. The householder gets a gem from the leader.
10. The monkeys on the tree strike the leopard.
11. The leader strikes the enemy with a sword.
12. Thesageslookatthesun.
13. Wegetpaddyfromthehusband.
14. Thesicknessoppressesthesonsoftheguest.
15. I see the sun upon the sea.
* There is = bhavati.
17

** There are = bhavanti. [20090723 星期三******]
Past Tense 过去时 18. Conjugation of Paca (to cook)
Past Indefinite, Active 一般过去时·主动语态
Person
Singular
Plural
(Te) apaciṃsu, paciṃsu, apacuṃ, pacuṃ = they cooked
(So) apacī, pacī, apaci, paci = he cooked
Third
(Tvaṃ) apaco, paco = thou didst cook
(Tumhe) apacittha, pacittha = you cooked
Second
(Mayaṃ) apacimha, pacimha, apacimhā, pacimhā = we cooked
(Ahaṃ) apaciṃ, paciṃ = I cooked
First
The following are similarly conjugated:-
gacchi = went
gaṇhi = took
dadi = gave
khādi = ate
hari = carried
kari = did
āhari = brought
dhāvi = ran
The prefix a is not to be added to the bases beginning with a vowel.
19. The verbs of the seventh group are differently conjugated:
Past Indefinite, Active Pāla (to protect)
kiṇi = bought
vikkiṇi = sold
nisīdi = sat
sayi = slept
āruhi = ascended; climbed acari = walked; travelled
Person
Singular
Plural
Third
pālesi, pālayi
pālesuṃ, pālayuṃ, pālayiṃsu
18

Second
pālayo
pālayittha
First
pālesiṃ, pālayiṃ
pālayimha, pālayimhā
The following are similarly conjugated:- māresi = killed
jālesi = kindled
desesi = preached
ānesi = brought
coresi = stole
pūjesi = offered; respected
nesi = carried
thapesi = kept
cintesi = thought
pīḷesi = oppressed
kathesi = told
pātesi = dropped down or felled
Exercise 6
Suggested Solutions
Translate into English
1. Munayo mañcesu nisīdiṃsu.
2. Ahaṃ dīpamhi acariṃ.
3. Corā gahapatino nidhiṃ coresuṃ.
4. Mayaṃ bhūpatino asiṃ olokayimha.
5. Tvaṃ atithino odanaṃ adado.
6. Adhipati vāṇijamhā maṇayo kiṇi.
7. Pati kassakaṃ vīhīṃ yāci.
8. Isayo kavīnaṃ dhammaṃ desesuṃ.
9. Kapayo girimhā rukkhaṃ dhāviṃsu.
10. Vāṇijāudadhimhigacchiṃsu.
11. Mayaṃmaggenagāmaṃgacchimha.
12. Dīpikapiṃmāresi.
13. Tumhepatinopadīpegaṇhittha.
14. AhaṃBuddhassapādepūjesiṃ.
15. Kavayo kapīnaṃ odanaṃ dadiṃsu.
16. Arayo asī ānesuṃ.
17. Ahikapinopāṇiṃdasi.
19

18. Mayaṃgirimhācandaṃpassimha.
19. Tumhemunīnaṃāhāraṃadadittha.
20. Bhūpati nidhayo pālesi.
Translate into Pali
1. The slave struck the enemy with a sword.
2. We got food from the householder.
3. He carried a monkey to the mountain.
4. The merchants went to the village by the road.
5. Birds flew to the sky from the tree.
6. The thieves stole the gems of the king.
7. I gave food to the sages.
8. The sons of the poet heard the doctrine from the monk.
9. I saw the leopard on the road.
10. The lion killed the deer on the rock.
11. They saw the mountain on the island.
12. The boy went to the sea.
13. The dogs ran to the village.
14. Themerchantboughtahorsefromtheleader.
15. Theguestbroughtagemin(his)fist.
16. Themonkeycaughttheserpentby(its)belly.
17. The householder slept on a bed.
18. We dwelt in an island.
19. The boy struck the monkey with (his) hands.
20. Isawtheking’ssword.
N.B. — The verbs implying motion govern the Accusative; therefore “to the mountain” in the 3rd, and “to the village” in the 13th must be translated with the Accusative as: giriṃ, gāmaṃ.
But “to the sages” in the 7th must be in the Dative, because the person to whom some thing is given is put in the Dative.
The New Pali Course Book 1
Personal Pronouns 人称代(名)词 20

20. Two personal pronouns amha and tumha are declined here because of their frequent usage. There are of the common gender and have no vocative forms.
The First Personal “Amha”
Case
Singular
Plural
Nom.
ahaṃ = I
mayaṃ, amhe = we
amhe, amhākaṃ, no = us
Acc.
maṃ, mamaṃ = me
Ins.
mayā, me
amhebhi, amhehi, no
mama, mayhaṃ, me, mamaṃ
Dat., Gen.
amhaṃ, amhākaṃ, no
Abl.
mayā
amhebhi, amhehi
Loc.
mayi
amhesu
The Second Personal “Tumha”
Case
Singular
Plural
Nom.
tvaṃ, tuvaṃ = thou
tumhe = you
Acc.
taṃ, tavaṃ, tuvaṃ = thee
tumhe, tumhākaṃ, vo = you
Ins.
tvayā, tayā, te
tumhebhi, tumhehi, vo
Dat., Gen.
tava, tuyhaṃ, te
tumhaṃ, tumhākaṃ, vo
Abl.
tvayā, tayā
tumhebhi, tumhehi
Loc.
tvayi, tayi
tumhesu
N.B. — Te, me and vo, no should not be used at the beginning of a sentenced.
Note. — The word for “not” in Pali is na or no; the word for “is not” or “has not” is natthi.
21

Exercise 7
Suggested Solutions
Translate into English
1. Ahaṃ mayhaṃ puttassa assaṃ adadiṃ.
2. Tvaṃ amhākaṃ gāmā āgacchasi.
3. Mayaṃ tava hatthe passāma.
4. Mama puttā giriṃ āruhiṃsu.
5. Tumhākaṃ sunakhā magge sayiṃsu.
6. Amhaṃ mittā coraṃ asinā pahariṃsu.
7. Tumhaṃ dāsā arīnaṃ asse hariṃsu.
8. Coro mama puttassa maṇayo coresi.
9. Isayo mayhaṃ gehe na vasiṃsu.
10. Kavi tava puttānaṃ dhammaṃ desesi.
11. Amhesu kodho* natthi.
12. Tumhe vāṇijassa mayūre kiṇittha.
13. Mayaṃ bhūpatino mige vikkiṇimha.
14. Gahapatino putto maṃ pahari.
15. Adhipatino dāsā mama goṇe pahariṃsu.
16. Ahaṃ tumhākaṃ vīhī na gaṇhiṃ.
17. Dīpī gāmamhā na dhāvi.
18. Tumhe ahayo na māretha.
19. Mayaṃ atithīnaṃ odanaṃ pacimha.
20. Kapayo maṃ āhāraṃ yāciṃsu.
Translate into Pali
1. I sold my gems to a merchant.
2. We gave our oxen to the slaves.
3. You bought a sword from me.
4. (You) don’t beat monkeys with your hands.
5. The leader brought a lion from the mountain.
6. The monk preached the doctrine to you.
22

7. We gave food to the serpents.
8. The slaves of the householder carried our paddy.
9. You did not go to the sea.
10. There are no gems in my fist.
11. The poet’s son struck the dog with a stick.
12. Our sons learnt from the sage.
13. Your monkey fell down from a tree.
14. My dog went with me to the house.
15. A serpent bit my son’s hand.
16. The leopard killed a bull on the road.
17. My friends looked at the lions.
18. We did not see the king’s sword.
19. I did not go to the deer.
20. Thou buyest a peacock from the poet.
* kodha = anger (m)
Future Tense 将来时 21. Conjugation of Paca (to cook)
Future indicative, Active.
Person
Singular
Plural
(so) pacissati = he will cook
(te) pacissanti = they will cook
Third
(tvaṃ) pacissasi = thou wilt cook
(tumhe) pacissatha = you will cook
Second
(ahaṃ) pacissāmi = I shall cook
(mayaṃ) pacissāma = we shall cook
First
The following are conjugated similarly:- gamissati = he will go
bhuñjissati = he will eat
23

harissati = he will carry vasissati = he will live dadissati = he will give karissati = he will do passissati = he will see bhāyissati = he will fear
All verbs given in the Present Tense may be changed into Future by inserting issa between the base and the termination, and dropping the last vowel of the base, e.g. bhuñja + ti >> bhuñj + issa + ti = bhuñjissati.
22. Declension of masculine nouns ending in ī
以 ī 结尾的阳性名词的词尾变化(名词之 III) Pakkhī (Bird)
Case
Singular
Plural
Nom., Voc.
pakkhī
pakkhī, pakkhino
Acc.
pakkhinaṃ, pakkhiṃ
pakkhī, pakkhino
Ins.
pakkhinā
pakkhībhi, pakkhīhi
Dat., Gen.
pakkhino, pakkhissa
pakkhīnaṃ
Abl.
pakkhinā, pakkhimhā, pakkhismā
pakkhībhi, pakkhīhi
Loc.
pakkhini, pakkhimhi, pakkhismiṃ
pakkhīsu
Some of the similarly declined are:- hatthī = elephant
sāmī = lord
kuṭṭhī = leper
dāṭhī = tusker
bhogī = serpent
pāpakārī = evil-doer
dīghajīvī = possessor of a long live seṭṭhī = millionaire
24

bhāgī = sharer
sukhī = receiver of comfort, happy mantī = minister
karī = elephant
sikhī = peacock
balī = a powerful person
sasī = moon
chattī = possessor of an umbrella mālī = one who has a garland sārathī = charioteer
gaṇī = one who has a following
Exercise 8
Suggested Solutions
Translate into English
1. Mantī hatthinaṃ āruhissati.
2. Mayaṃ seṭṭhino gehaṃ gamissāma.
3. Tvaṃ sāmino puttassa kapiṃ dadissasi.
4. Gaṇino sukhino bhavissanti.
5. Amhākaṃ sāmino dīghajīvino na bhavanti.
6. Pāpakārī yaṭṭhinā bhogiṃ māresi.
7. Mama puttā seṭṭhino gāme vasissanti.
8. Kuṭṭhī sārathino pādaṃ yaṭṭhinā pahari.
9. Sikhī chattimhā bhāyissati.
10. Sārathī asse gāmamhā harissati.
11. Tumhe mālīhi sasinaṃ olokessatha.
12. Balī dāṭhino kāyaṃ chindissati.
13. Amhākaṃ mantino balino abhaviṃsu.
14. Seṭṭhino mālino passissanti.
15. Mayaṃ gehe odanaṃ bhuñjissāma.
25

Translate into Pali
1. Our lord went to the minister.
2. The millionaire will be the possessor of a long life.
3. Evil-doers will not become* receivers of comfort.
4. The tusker will strike the leper.
5. The minister will get a peacock from the lord.
6. The charioteer will buy horses for the minister**.
7. My peacocks will live on the mountain.
8. The serpents will bite the powerful.
9. The lord’s sons will see the lions of the millionaire.
10. We will buy a deer from the guest.
11. The elephant killed a man with (its) feet.
12. You will not be a millionaire.
13. The king’s sons will eat with the ministers.
14. The monkeys will not fall from the tree.
15. I will not carry the elephant of the charioteer.
* “will not become” = na bhavissanti. ** Dative must be used here.
23. Declension of masculine nouns ending in u
以 U 结尾的阳性名词的词尾变化(名词之 IV)
Garu (teacher)
Case
Singular
Plural
Nom., Voc.
garu
garū, garavo
Acc.
garuṃ
garū, garavo
Ins.
garunā
garūbhi, garūhi
Abl.
garunā, garumhā, garusmā
garūbhi, garūhi
Dat., Gen.
garuno, garussa
garūnaṃ
Loc.
garumhi, garusmiṃ
garūsu
26

Some of the similarly declined are:- bhikkhu* = monk
bandhu = relation taru = tree
bāhu = arm sindhu = sea pharasu = axe pasu = beast ākhu = rat
ucchu = sugar-cane veḷu = bamboo kaṭacchu = spoon sattu = enemy
setu = bridge ketu = banner susu = young one
* Bhikkhu has an additional form ‘bhikkhave’ in the vocative plural.
Some nouns of the same ending are differently declined. 24. Bhātu (brother)
Case
Singular
Plural
Nom.
bhātā
bhātaro
Acc.
bhātaraṃ
bhātare, bhātaro
bhātarebhi, bhātarehi, bhātūbhi, bhātūhi
Ins., Abl.
bhātarā
bhātu, bhātuno, bhātussa
bhātarānaṃ, bhātānaṃ, bhātūnaṃ
Dat., Gen.
Loc.
bhātari
bhātaresu, bhātusu
27

Voc.
bhāta, bhātā
bhātaro
Pitu (father) is similarly declined. 25. Nattu (grandson)
Case
Singular
Plural
Nom.
nattā
nattāro
Acc.
nattāraṃ
nattāre, nattāro
Ins., Abl.
nattārā
nattārebhi, nattārehi
nattu, nattuno, nattussa
nattārānaṃ, nattānaṃ
Dat., Gen.
Loc.
nattari
nattāresu
Voc.
natta, nattā
nattāro
Some of the similarly declined are:- satthu = adviser, teacher
kattu = doer, maker
bhattu = husband
gantu = goer
sotu = hearer
netu = leader vattu = sayer
jetu = victor vinetu = instructor viññātu = knower dātu = giver
Remarks:-
26. The prepositions saha (with) and saddhiṃ (with) govern the Instrumental case and are usually placed after the word governed by them. The Instrumental alone sometimes gives the meaning “with”.
The equivalent to the conjunction “and” is ca in Pali. Api or pi also is sometimes used in the same sense.
The equivalent to “or” is vā.
28

Exercise 9
Suggested Solutions
Translate into English
1. Bandhavo susūhi saddhiṃ amhākaṃ gehaṃ āga missanti.
2. Sattu pharasunā tava taravo chindissati.
3. Garu mayhaṃ susūnaṃ ucchavo adadi.
4. Bhikkhavo nattārānaṃ dhammaṃ desessanti.
5. Tvaṃ bandhunā saha sindhuṃ gamissasi.
6. Assā ca goṇā ca gāme āhiṇḍissanti.
7. Tumhe pasavo vā pakkhī vā na māressatha.
8. Mayaṃ netārehi saha satthāraṃ pūjessāma.
9. Bhātā veḷunā pakkhiṃ māresi.
10. Amhākaṃ pitaro sattūnaṃ ketavo āhariṃsu.
11. Jetā dātāraṃ bāhunā pahari.
12. Satthā amhākaṃ netā bhavissati.
13. Mayaṃ pitarā saddhiṃ veḷavo āharissāma.
14. Ahayo ākhavo bhuñjanti.
15. Mama sattavo setumhi nisīdiṃsu.
16. Amhaṃ bhātaro ca pitaro ca sindhuṃ gacchiṃsu.
17. Ahaṃ mama bhātarā saha sikhino vikkiṇissāmi.
18. Susavo kaṭacchunā odanaṃ āhariṃsu.
19. Gāmaṃ gantā tarūsu ketavo passissati.
20. Setuṃ kattā gāmamhā veḷavo āhari.
Translate into Pali
1. I shall cut bamboos with my axe.
2. The teachers will look at the winner.
3. They carried sugar-canes for the elephants.
4. Hearers will come to the monks.
5. Leopards and lions do not live in villages.
6. I went to see the adviser with my brother.
29

7. Our fathers and brothers were merchants.
8. My brother’s son killed a bird with a stick.
9. Our relations will buy peacocks and birds.
10. Monkeys and deer live on the mountain.
11. He struck my grandon’s arm.
12. Enemies will carry (away) our leader’s banner.
13. Builders of the bridges* bought bamboos from the lord.
14. Rats will fear from the serpents.
15. I gave rice to my relation.
16. The giver brought (some) rice with a spoon.
17. My father’s beasts were on the rock.
18. Our brothers and grandsons will not buy elephants.
19. The teacher’s son will buy a horse or an ox.
20. My brother or his son will bring a monkey for the young ones.
* Builders of the bridges = setuṃ kattāro or setuno kattāro.
27. Adjectival nouns ending in -vantu and -mantu are differently declined from the above masculine nouns ending in -u.
1. They are often used as adjectives; but they become substantives when they stand alone in the place of the person or the thing they qualify.
2. There are declined in all genders. In the feminine, they change their final vowel, e.g. guṇavatī, sīlavatī; guṇavantī, sīlavantī.
30

***The New Pali Course Book 1********** 28. Masculine ending in -u
Declension of Guṇavantu (virtuous)
Case Singular Plural
Nom. guṇavā
guṇavanto, guṇavantā
Acc. guṇavantaṃ guṇavante
Ins. guṇavatā, guṇavantena
guṇavantebhi, guṇavantehi
Dat., Gen. guṇavato, guṇavantassa
guṇavataṃ, guṇavantānaṃ
Abl.
guṇavatā, guṇavantamhā, guṇavantebhi, guṇavantasmā guṇavantehi
Loc. guṇavati, guṇavante, guṇavantesu guṇavantamhi, guṇavantasmiṃ
Voc. guṇavaṃ, guṇava, guṇavā
guṇavanto, guṇavantā
The following are declined similarly:- dhanavantu = rich 富有的
balavantu = powerful 有权势的 bhānumantu = sun
bhagavantu = the Exalted One, fortunate paññavantu = wise
yasavantu = famous satimantu = mindful buddhimantu = intelligent puññavantu = fortunate kulavantu = of high caste
31

phalavantu = fruitful
himavantu = the Himalaya, possessor of ice cakkhumantu = possessor of eyes
sīlavantu = virtuous, observant of precepts bandhumantu = with many relations
Those ending in -mantu should be declined as: cakkhumā, cakkhumanto, cakkhumatā and so on.
29. Declension of masculine nouns ending in ū Vidū (wise man or knower)
Case
Singular
Plural
Nom., Voc.
vidū
vidū, viduno
Acc.
viduṃ
vidū, viduno
Ins.
vidunā
vidūbhi, vidūhi
Dat., Gen.
viduno, vidussa
vidūnaṃ
The rest are similar to those of garu. The following are declined similarly:-
pabhū = over-lord
sabbaññū = the omniscient one
atthaññū = knower of the meaning
vadaññū = charitable person
viññū = wise man
mattaññū = temperate, one who knows the measure
30. Adverbs of time kadā = when?
tadā = then
sadā = ever, always idāni = now
ajja = today
suve = tomorrow
32

hīyo = yesterday
yadā = when, whenever
ekadā = one day, once
pacchā = afterwards
purā = formerly, in former days sāyaṃ = in the evening
pāto = in the morning
parasuve = day after tomorrow parahīyo = day before yesterday
Exercise 10&&&&
Suggested Solutions
Translate into English
1. Bhagavā ajja sotārānaṃ dhammaṃ desessati.
2. Bhikkhavo bhagavantaṃ vandiṃsu.
3. Cakkhumanto sadā bhānumantaṃ passanti.
4. Tadā balavanto veḷūhi arī pahariṃsu.
5. Kadā tumhe dhanavantaṃ passissatha?
6. Suve mayaṃ sīlavante vandissāma.
7. Bhagavanto sabbaññuno bhavanti.
8. Viduno kulavato gehaṃ gacchiṃsu.
9. Himavati kapayo ca pakkhino ca isayo ca vasiṃsu.
10. Puññavato nattā buddhimā bhavi.
11. Kulavataṃ bhātaro dhanavanto na bhaviṃsu.
12. Ahaṃ Himavantamhi phalavante rukkhe passiṃ.
13. Purā mayaṃ Himavantaṃ gacchimha.
14. Hīyo sāyaṃ bandhumanto yasavataṃ gāmaṃ gacchiṃsu.
15. Viññuno pacchā pabhuno gehe vasissanti
Translate into Pali
1. Sons of the wealthy are not always wise.
2. One who has relations does not fear enemies.
33

3. The brothers of the virtuous will bow down to the Exalted One.
4. Your grandsons are not intelligent.
5. Tomorrow the wise men will preach to the men of the high caste.
6. Today the rich will go to a mountain in the Himalayas.
7. There are fruitful trees, lions and leopards in the garden of the rich man.
8. When will the famous men come to our village?
9. The sons of the powerful will always be famous.
10. Once, the wise man’s brother struck the virtuous man.
11. Formerly I lived in the house of the over-lord.
12. Yesterday there were elephants and horses in the garden.
13. Now the man of high caste will buy a lion and a deer.
14. Our fathers were mindful.
15. Once we saw the sun from the rich man’s garden.
Declension of Feminine Nouns 阴性名词的词尾变化 31. There are no nouns ending in -a in feminine.
Vanitā (woman)
Case
Singular
Plural
Nom.
vanitā
vanitā, vanitāyo
Acc.
vanitaṃ
vanitā, vanitāyo
Abl., Ins.
vanitāya
vanitābhi, vanitāhi
Dat., Gen.
vanitāya
vanitānaṃ
Loc.
vanitāyaṃ, vanitāya
vanitāsu
Voc.
vanite
vanitā, vanitāyo
The following are declined similarly:- kaññā = girl
gaṅgā = river
34

nāvā = ship
ammā = mother
disā = direction
senā = army, multitude
sālā = hall
bhariyā = wife
vasudhā = earth
vācā = word
sabhā = society
dārikā = girl
latā = creeper
kathā = speech
paññā = wisdom
vaḷavā = mare
laṅkā = Ceylon
pipāsā = thirst
khudā = hunger
niddā = sleep
pūjā = offering
parisā = following, retinue gīvā = neck
jivhā = tongue
nāsā = nose
jaṅghā = calf of the leg shank guhā = cave
chāyā = shadow, shade
tulā = scale, balance
silā = stone
vālukā = sand
mañjūsā = box
mālā = garland
surā = liquor, intoxicant visikhā = street
sākhā = branch
sakkharā = gravel
devatā = deity
dolā = palanquin
godhā = iguana
35

The Imperative 祈使句
32. The Imperative Mood is used to express command, prayer, advice or
wish. This is called Pañcamī in Pali and includes the Benedictive. Paca (to cook)
Person
Singular
Plural
3rd
(so) pacatu = let him cook
(te) pacantu = let them cook
(tvaṃ) paca, pacāhi = cookest
2nd
(tumhe) pacatha = cook you
thou
(mayaṃ) pacāma = let us cook
1st
(ahaṃ) pacāmi = let me cook
The following are conjugated similarly:- hotu = let it be
pivatu = let him drink jayatu = let him conquer rakkhatu = let him protect ṭhapetu = let him keep bhavatu = let it be gacchatu = let him go pakkhipatu = let him put in bhāsatu = let him say [090801]
The Optative or Potential 条件(选择)句
33. The Potential Mood - called “Sattami” in Pali - expresses probability, command, wish, prayer, hope, advice and capability. It is used in conditional or hypothetical sentences in which one statement depends upon another.
36

Verbs containing auxiliary parts may, might, can, could, should and would are included in this mood.
Paca (to cook)
Case
Singular
Plural
(So) paceyya = if he (would) cook
(Te) paceyyuṃ = if they (would) cook
3rd
(Tvaṃ) paceyyāsi = if thou (wouldst) cook
(Tumhe) paceyyātha = if you (would) cook
2nd
(Ahaṃ) paceyyāmi = if I (would) cook
(Mayaṃ) paceyyāma = if we (would) cook
1st
The following are conjugated similarly:- bhuñjeyya (if he eats)
nahāyeyya (if he bathes)
katheyya (if he says)
āhareyya (if he brings)
ṭhapeyya (if he keeps)
bhaveyya (if he becomes; if he would be)
Exercise 11
Suggested Solutions
Translate into English
1. Vanitāyo nāvāhi gaṅgāyaṃ gacchantu.
2. Tvaṃ sālāyaṃ kaññānaṃ odanaṃ pacāhi.
3. Sace tumhe nahāyissatha, ahaṃ pi nahāyissāmi.
4. Yadi so sabhāyaṃ katheyya, ahaṃ pi katheyyāmi.
5. Laṅkāya bhūpatino senāyo jayantu.
6. Devatā vasudhāyaṃ manusse rakkhantu.
7. Sace te vālukaṃ āhareyyuṃ ahaṃ (taṃ) kiṇissāmi.
Note. Equivalents to “if” are sace, yadi and ce; but ce should not be used at the beginning of a sentence.
37

8. Tumhe dārikāya hatthe mālaṃ ṭhapetha.
9. Sālāya chāyā vasudhāya patati.
10. Corā mañjūsāyo guhaṃ hariṃsu.
11. Kaññāyo godhaṃ sakkharāhi pahariṃsu.
12. Hatthī soṇḍāya taruno sākhaṃ chindi.
13. Sace mayaṃ guhāyaṃ sayeyyāma pasavo no haneyyuṃ.
14. Tumhe mittehi saha suraṃ mā pivatha*.
15. Mayaṃ parisāya saddhiṃ odanaṃ bhuñjissāma.
16. Bhānumato pabhā sindhumi bhavatu.
17. Dārikā kaññāya nāsāyaṃ sakkharaṃ pakkhipi.
18. Tumhe parisāhi saddhiṃ mama kathaṃ suṇātha.
19. Amhākaṃ ammā dolāya gāmaṃ agacchi.
20. Sace tvaṃ vaḷavaṃ kiṇeyyāsi, ahaṃ assaṃ kiṇissāmi.
* Mā pivatha = do not drink. Particle mā should be used in such a place
instead of na.
Translate into Pali
1. The robber carried the box to the cave.
2. Go to your village with your mothers.
3. Let the women go along the river in a ship.
4. If he buys a deer I will sell my mare.
5. We heard the speech of the girl at the meeting.
6. We utter words with our tongues.
7. Do not strike the iguana with pebbles.
8. May my following be victorious in the island of Laṅkā.
9. May our offerings be to the wise.
10. Adorn* the maiden’s neck with a garland.
11. The shadow of the creeper falls on the earth.
12. The woman brought a scale from the hall.
13. Do not drink liquor with girls and boys.
14. If you will cook rice I will give food to the woman.
15. May the deities protect our sons and grandsons.
38

16. The girls brought sand from the street.
17. My following cut the branches of the tree.
18. Let the elephant bring a stone to the street.
19. The beasts will kill him if he will sit in the cave. 20. There are gems in the maiden’s box.
* Adorn — alaṇkarohi.
34. Declension of feminine stems ending in -i
Bhūmi (earth, ground or floor)
Case
Singular
Plural
Nom., Voc.
bhūmi
bhūmi, bhūmiyo
Acc.
bhūmiṃ
bhūmi, bhūmiyo
Abl., Ins.
bhūmiyā, bhūmyā
bhūmībhi, bhūmīhi
Dat., Gen.
bhūmiyā
bhūmīnaṃ
Loc.
bhūmiyaṃ, bhūmiyā
bhūmīsu
The following are declined similarly:- ratti = night
aṭavi = forest
doṇi = boat
asani = thunder-bolt kitti = fame
yuvati = maiden
sati = memory
mati = wisdom
khanti = patience aṅguli = finger
patti = infantry
vuṭṭhi = rain
yaṭṭhi = (walking) stick nāḷi = corn-measure
39

dundubhi = drum
dhūli = dust
vuddhi = increase, progress
35. Declension of feminine stems ending in -ī Kumārī (girl, damsel)
Case
Singular
Plural
Nom., Voc.
kumārī
kumārī, kumāriyo
Acc.
kumāriṃ
kumārī, kumāriyo
Abl., Ins.
kumāriyā
kumārībhi, kumārīhi
Dat., Gen.
kumāriyā
kumārīnaṃ
Loc.
kumāriyaṃ, kumāriyā
kumārīsu
The following are declined similarly:- nārī = woman
taruṇī = young woman
rājinī = queen
itthī = woman
sakhī = woman-friend brāhmaṇī = brahman woman bhaginī = sister
dāsī = slave woman
devī = queen, goddess
sakuṇī = bird (female)
migī = deer (female)
sīhī = lioness
kukkuṭī = hen
kākī = she-crow
nadī = river
vāpī = tank
pokkharaṇī = pond
kadalī = plantain
gāvī = cow
mahī = earth, the river of that name hatthinī = she-elephant
40

Absolutives or so-called Indeclinable Past Participles
绝对式/无词尾变化的过去分词(过去分词的绝对式)
36. The words ending in tvā, tvāna, tūna and ya, like katvā (having done), gantvāna (having gone), and ādāya (having taken), are called Absolutives, which cannot be declined. All other participles, being verbal adjectives, are declined.
Some European Pali scholars have called them “gerunds”; but, as the Past Participles may be used in their place without affecting the sense, they resemble more in the Active Past Participle, e.g.,
In the sentence:
So gāmaṃ gantvā bhattaṃ bhuñji (Having gone to the village, he ate rice)…
“gantvā” may be replaced by Past Participle gato.
In analysing a sentence, these go to the extension of the predicate, which
in fact shows that they are neither gerunds nor participles.
Examples:
1. pacitvā = having cooked
2. bhuñjitvā = having eaten
3. pivitvā = having drunk
4. sayitvā = having slept
5. ṭhatvā = having stood
6. pacitūna = having cooked
7. ādāya = having taken 已经取
8. vidhāya = having commanded or done
9. pahāya = having left
10. nahātvā = having bathed
11. kīḷitvā = having played
12. okkamma = having gone aside
Remark
A. Tvā, tvāna and tūna may be optionally used, and they are added to the base by means of a connection vowel i, when the base is not ending in a long ā.
B. “Ya” is mostly added to the roots compounded with prefixes, e.g. ā + dā + ya = ādāya, vi + dhā + ya = vidhāya.
41

In other cases it is sometimes assimilated with the last consonant of the base or sometimes interchanged with it, e.g.,
(1) Assimilated:
ā + gam + ya = āgamma (having come)
ni + kham + ya = nikkhamma (having come out)
(2) Interchanged:
ā + ruh + ya = āruyha (having ascended)
pa + gah + ya = paggayha (having raised up) o + ruh + ya = oruyha (having descended)
Exercise 12
Suggested Solutions
Translate into English
1. Brāhmaṇī kumāriyā saddhiṃ nadiyaṃ nahātvā gehaṃ agami.
2. Nāriyo odanaṃ pacitvā bhuñjitvā kukkuṭīnaṃ pi adaṃsu.
3. Kumāriyo sakhīhi saha vāpiṃ gantvā nahāyissanti.
4. Rājinī dīpā nikkhamma nāvāya gamissati.
5. Vānarī itthiyo passitvā taruṃ āruyha nisīdi.
6. Taruṇī hatthehi sākhaṃ ādāya ākaḍḍhi*.
7. Tumhe vāpiṃ taritvā** aṭaviṃ pavisatha***.
8. Dīpayo aṭavīsu ṭhatvā migī māretvā khādanti.
9. Yuvatīnaṃ pitaro aṭaviyā āgamma bhuñjitvā sayiṃsu.
10. Hatthinī pokkharaṇiṃ oruyha nahātvā kadaliyo khādi.
11. Sīhī migiṃ māretvā susūnaṃ dadissati.
12. Gāviyo bhūmiyaṃ sayitvā uṭṭhahitvā**** aṭaviṃ pavisiṃsu.
13. Mama mātulānī puttassa dundubhiṃ ānessati.
14. Sakuṇī mahiyaṃ āhiṇḍitvā āhāraṃ labhati.
15. Kākī taruno sākhāsu nisīditvā ravitvā***** ākāsaṃ uḍḍessanti.
* Pulled; dragged.
** Having crossed.
*** (you) enter.
**** Having risen.
***** Having crowed or having made a noise.
Translate into Pali
1. Having killed a deer in the forest the lioness ate it.
42

2. 3.
4. 5. 6.
7.
8.
9.
10. 11.
12. 13.
14.
15.
Having gone to the village the brahman woman bought a hen yesterday.
The damsels went to the tank, and having bathed and played there, came home.
The she-monkey, having climbed the tree, sat on a branch.
The brothers of the girl, having played and bathed, ate rice.
Sisters of the boys, having bought garlands, adorned the neck of the
queen.
Having crossed the river, the she-elephant ate plantain (trees) in the
garden of a woman.
Having brought a boat, our sisters will cross the tank and enter the
forest.
Having cooked rice for the father, the maiden went to the pond with
her (female) friends.
Having come from the wood, the damsel’s father fell on the ground. The cows and oxen of the millionaire, having drunk from the tank,
entered the forest.
Having bought a drum, the woman’s sister gave (it) to her friend. Having gone to the forest along the river, our brothers killed a
lioness.
The queen, having come to the king’s tank, bathed there* with her
retinue and walked in the garden.
The she-crow, having sat on the branch slept there* after crowing**.
* There = tattha.
** “Ravitvā” may be used for “after crowing”. ****The New Pali Course Book 1
37. Feminine nouns ending in -u
Dhenu (cow [of any kind])
Case
Singular
Plural
Nom., Voc.
dhenu
dhenū, dhenuyo
Acc.
dhenuṃ
dhenū, dhenuyo
Abl., Ins.
dhenuyā
dhenūbhi, dhenūhi
Dat., Gen.为/属
dhenuyā
dhenūnaṃ
43

dhenuyaṃ, dhenuyā
Loc.
dhenūsu
Some of the similarly declined are:- yāgu = rice gruel
kāsu = pit 坑洞
vijju = lightning 闪电 rajju = rope 绳子 daddu = eczema 湿疹 kacchu = itch 痒 kaṇeru = she-elephant dhātu = element
sassu = mother-in-law
38. Mātu is differently declined from the above. Mātu (mother)
Case
Singular
Plural
Nom.
mātā
mātaro
Acc.
mātaraṃ
mātare, mātaro
mātarā,
(mātuyā)
mātarebhi, māterehi, mātūbbhi, mātūhi
Abl., Ins.
Dat., Gen.
mātuyā
mātarānaṃ, mātānaṃ, mātūnaṃ
Loc.
mātari
mātaresu, mātusu
māta, mātā, māte
Voc.
mātaro
Dhītu (daughter) and duhitu (daughter) are declined like mātu.
39. Adverbs of Place 方位副词 tattha = there
ettha = here idha = here
44

upari = up, over tiriyaṃ = across
kattha = where?
tatra = there
kuhiṃ = where?
anto = inside
antarā = between sabbattha = everywhere ekattha = in one place kuto = from where? tato = from there
Exercise 13
Suggested Solutions
Translate into English
1. Dāsiyā mātā dhenuṃ rajjuyā bandhitvā ānesi.
2. Mayhaṃ mātulānī yāguṃ pacitvā dhītarānaṃ dadissati.
3. Kaṇeruyo aṭaviyaṃ āhiṇḍitvā tattha kāsūsu patiṃsu.
4. Dhanavatiyā sassu idha āgamma bhikkhū vandissati.
5. Rājiniyā dhītaro ārāmaṃ gantvā satthāraṃ mālāhi pūjesuṃ.
6. Kaññānaṃ pitaro dhītarānaṃ vuddhiṃ icchanti.
7. Kuto tvaṃ dhenuyo kiṇissasi?
8. Kattha tava bhaginiyo nahāyitvā pacitvā bhuñjiṃsu?
9. Te gehassa ca rukkhassa ca antarā kīḷiṃsu.
10. Nāriyā duhitaro gehassa anto mañcesu sayissanti.
11. Dhītuyā jaṅghāyaṃ daddu atthi.
12. Yuvatī mālā pilandhitvā sassuyā gehaṃ gamissati.
13. Amhākaṃ mātarānaṃ gāviyo sabbattha caritvā bhuñjitvā sāyaṃ
ekattha sannipatanti*.
14. Dhanavatiyā nattāro magge tiriyaṃ dhāvitvā aṭaviṃ pavisitvā
nilīyiṃsu**.
15. Asani rukkhassa upari patitvā sākhā chinditvā taruṃ māresi.
* Sannipatati = assembles; comes together. ** Nilīyati = hides oneself.
45

1. 2.
3.
4. 5. 6. 7.
8.
9. 10. 11.
12. 13.
14. 15.
Translate into Pali
The girl’s mother gave a garland to the damsel.
Having tied the cows with ropes the woman dragged (them) to the
forest.
Having wandered everywhere in the island, the damsel’s sister came home and ate (some) food.
Where does your mother’s sister live?
My sister’s daughters live in one place.
When will they come to the river?
The queen’s mother-in-law came* here yesterday and went back**
today.
Having bathed in the tank, the daughters of the rich woman walked across the garden.
Our aunts will cook* rice-gruel and drink it with women friends. The cows of the mother-in-law walk between the rock and the trees. When will your mothers and daughters go to the garden and hear the
words of the Buddha?
From where did you bring the elephant?
Sons of the queen went* along the river*** to a forest and there fell
in a pit.
There is itch on the hand of the sister.
The thunder-bolt fell* on a rock and broke it into two****. * Use absolutives like gantvā.
** Went back = paṭinivatti or paccāyami.
*** Along the river = nadiṃ anu or nadī passena. **** Breaks into two = dvidhā bhindati.
Neuter Gender 中性名词 40. Declension of neuter nouns ending in -a
Nayana (eye)
Case
Singular
Plural
Nom.
nayanaṃ
nayanā, nayanāni
Acc.
nayanaṃ
nayanā, nayanāni
46

Ins.
nayanena
nayanebhi, nayanehi
Dat.
nayanāya, nayanassa
nayanānaṃ
Abl.
nayanā, nayanamhā, nayanasmā
nayanebhi, nayanehi
Gen.
nayanassa
nayanānaṃ
Loc.
nayane, nayanamhi, nayanasmiṃ
nayanesu
Voc.
nayana, nayanā
nayanāni
The following are declined similarly:- dhana = wealth
phala = fruit
dāna = charity, alms
sīla = precept, virtue puñña = merit, good action pāpa = sin
rūpa = form, image
sota = ear
ghāna = nose
pīṭha = chair
vadana = face, mouth locana = eye
maraṇa = death
ceti = shrine
paduma = lotus
paṇṇa = leaf
susāna = cemetery
āyudha = weapon
amata = ambrosia
tiṇa = grass
udaka = water
jala = water
pulina = sand
sopāṇa = stair
hadaya = heart
arañña = forest
vattha = cloth
suvaṇṇa = gold
47

1.
sukha = comfort
dukkha = trouble, pain mūla = root, money
kula = family, caste
kūla = bank (of a river, etc.) bala = power, strength
vana = forest
puppha = flower
citta = mind
chatta = umbrella
aṇda = egg
kāraṇa = reason
ñāṇa = wisdom
khīra = milk
nagara = city
The Infinitive 不定式
41. The sign of the infinitive is -tuṃ. It is used as in English: pacituṃ = to cook
pivituṃ = to drink
bhottuṃ or bhuñjituṃ = to eat laddhuṃ or labhituṃ = to get dātuṃ = to give
pātuṃ = to drink
gantuṃ = to go
kātuṃ = to do
harituṃ = to carry
āharituṃ = to bring
Tuṃ is simply added to the roots of one syllable to form the infinitive. An extra -i- is added before tuṃ in the case of the bases consisting of more than one syllable.
Exercise 14
Suggested Solutions
Translate into English
Dhanavanto bhātarānaṃ dhanaṃ dātuṃ na icchanti. 48

2. Dānaṃ datvā sīlaṃ rakkhitvā sagge* nibbattituṃ** sakkonti***.
3. Kumārī alātaṃ ānetvā bhattaṃ pacituṃ aggiṃ jālessati.
4. Nāriyo nagarā nikkhamma udakaṃ pātuṃ vāpiyā kūlaṃ gacchiṃsu.
5. Nattāro araññā phalāni āharitvā khādituṃ ārabhiṃsu****.
6. Sīlavā isi dhammaṃ desetuṃ pīṭhe nisīdi.
7. Coro āyudhena paharitvā mama pituno aṅguliṃ chindi.
8. Yuvatiyo padumāni ocinituṃ***** nadiṃ gantvā kūle nisīdiṃsu.
9. Mayaṃ chattāni ādāya susānaṃ gantvā pupphāni ocinissāma.
10. Kaññā vatthaṃ ānetuṃ āpaṇaṃ gamissati.
11. Tumhe vanaṃ gantvā gāvīnaṃ dātuṃ paṇṇāni āharatha.
12. Mayaṃ locanehi rūpāni passitvā sukhaṃ dukkhaṃ ca labhāma.
13. Tvaṃ sotena suṇituṃ ghāṇena ghāyituṃ****** ca sakkosi.
14. Kukkuṭiyā aṇḍāni rukkhassa mūle santi.
15. Viduno amataṃ labhitvā maraṇaṃ na bhāyanti.
16. Manussā cittena cintetvā******* puññāni karissanti.
17. Tumhe dhammaṃ sotuṃ ārāmaṃ gantvā puline nisīdatha.
18. Dhanavanto suvaṇṇaṃ datvā ñāṇaṃ laddhuṃ na sakkonti.
19. Dārako chattaṃ gaṇhituṃ******** sopāṇaṃ āruhi.
20. Mama bhaginī puññaṃ labhituṃ sīlaṃ rakkhissati.
* Sagga = heaven.
** To be born.
*** Are able.
**** Began.
***** To gather, to collect. ****** To smell.
******* Having thought. ******** To take.
Translate into Pali
1. The boys went to the foot of the tree to eat fruits.
2. The maiden climbed the tree to gather flowers.
3. I went into the house to bring an umbrella and a cloth.
4. The girl asked for a fire-brand to make a fire.
5. We are able to see objects (=forms) with our eyes.
6. You smell with your nose and hear with your ears.
7. Having gone to hear the doctrine, they sat on the sand.
8. People are not able to purchase wisdom with (their) gold.
9. Having divided* his wealth the rich man gave (them) to his sons and
daughters.
49

10. 11. 12.
13.
14.
15.
16.
17.
18. 19.
20.
The maidens went out of the city (in order) to bathe in the river. There were umbrellas in the hands of the women on the road. Having struck her with a weapon, the enemy wounded** the hand of
my mother-in-law.
Having gone to the garden they brought flowers and fruits for the
boys.
cows.
to the shrine.
He will go to the forest in order to bring leaves and grass for the
The girls and boys brought lotuses from the pond (in order) to offer
Having bathed in the tank, our sisters and brothers came home to eat and sleep.
Having seen a leopard the boy ran across the garden and crossed*** the river.
You get merit through charity and virtue.
Having grazed (eaten grass) in the cemetery, my aunt’s cows went to the tank in order to drink water.
The maidens bought flowers in order to make**** garlands for (their)
sisters.
* Bhājetvā.
** Vaṇitaṃ akasi.
*** Tari.
**** Kātuṃ; paṭiyādetuṃ.
42. Neuter nouns ending in -i
Aṭṭhi (bone, seed)
Case
Singular
Plural
Nom., Voc.
aṭṭhi
aṭṭhī, aṭṭhīni
Acc.
aṭṭhiṃ
aṭṭhī, aṭṭhīni
Ins.
aṭṭhinā
aṭṭhībhi, aṭṭhīhi
Dat., Gen.
aṭṭhino, aṭṭhissa
aṭṭhīnaṃ
Abl.
aṭṭhinā, aṭṭhimhā, aṭṭhismā
aṭṭhībhi, aṭṭhīhi
Loc.
aṭṭhini, aṭṭhimhi, aṭṭhismiṃ
aṭṭhisu, aṭṭhīsu
The following are similarly declined:
1. vāri = water
2. akkhi = eye
50

3. sappi = ghee 酥油
4. dadhi = curd 凝乳
5. acci = flame 火焰
6. satthi = thigh 大腿
43. Neuter nouns ending in -u
Cakkhu (eye)
The rest are similar to those of garu. The following are declined similarly:-
āyu = age
dhanu = bow
madhu = honey
assu = tear
jānu, jaṇṇu = knee dāru = firewood ambu = water
tipu = lead
vasu = wealth
vapu = body
vatthu = ground, base jatu = sealing wax
44. Some more particles 小品词
Particles, named avyaya in Pali, consists of adverbs, conjunctions, prepositions, indeclinable past participles ending in tvā, tvāna, tūna and ya, and infinitives.
āma = yes
evaṃ = thus, yes addhā = certainly vā, athavā = or puna = again
tathā = in that way sakiṃ = once
Case
Singular
Plural
Nom., Voc.
cakkhu
cakkhū, cakkhūni
Acc.
cakkhuṃ
cakkhū, cakkhūni
Ins.
cakkhunā
cakkhūbhi, cakkhūhi
51

sanikaṃ = slowly
sīghaṃ = quickly, soon
purato = in the front of, before yāva, tāva = till then, so long nānā = separately
vinā = without
kathaṃ = how?
kasmā = why?
Exercise 15
Suggested Solutions
Translate into English
1. Mayaṃ gāviyā khīraṃ, khīramhā dadhiṃ, dadhimhā sappiñca labhāma.
2. Mātā dhītuyā akkhīsu assūni disvā (tassā)* vadanaṃ vārinā dhovi.
3. Kasmā tvaṃ ajja vāpiṃ gantvā puna nadiṃ gantuṃ icchasi?
4. Kathaṃ tava bhātaro nadiyā padumāni ocinitvā āharissanti?
5. Addhā te dhanūni ādāya vanaṃ pavisitvā migaṃ māretvā ānessanti.
6. Amhākaṃ pitaro tadā vanamhā madhuṃ āharitvā dadhinā saha
bhuñjiṃsu.
7. Mayaṃ suve tumhehi** vinā araññaṃ gantvā dārūni
bhañjissāma***.
8. Kumārā sīghaṃ dhāvitvā vāpiyaṃ kīlitvā sanikaṃ gehāni agamiṃsu.
9. Tumhe khīraṃ pivituṃ icchatha, athavā dadhiṃ bhuñjituṃ?
10. Yāva mayhaṃ pitā nahāyissati tāva ahaṃ idha tiṭṭhāmi.
11. Yathā bhūpati āṇāpeti tathā tvaṃ kātuṃ icchasi?
12. Āma, ahaṃ bhūpatino vacanaṃ atikkamituṃ**** na sakkomi.
* Of her.
** Ablative must be used with “vinā”. *** Bhañjati = breaks.
**** To surpass.
Translate into Pali
1. Do you like to drink milk or to eat curd?
2. First* I will drink gruel and then eat curd with honey.
3. Go quickly to the market to bring some ghee.
4. Having bathed in the sea why do you like to go again there now?
5. Do you know how our fathers gathered honey from the forests?
52

6. 7.
8.
9. 10. 11.
I will stay on the river bank till you cross the river and come back.
My mother-in-law went to the city without her retinue and returned with a sister.
The millionaire fell on (his) knees** before the king and bowed down at his feet.
Is your horse able to run fast?
Yes, certainly it will run fast.
Having gone to the forest, with bows in hands, our brothers killed an
elephant and cut its tasks.
Why does your father walk slowly on the sand?
12.
* Paṭhamaṃ, adv.
** Jānūhi patitvā (don’t use the locative). ****The New Pali Course Book 1
Classification of Nouns 名词的分类
45. Nouns are divided into 5 classes, viz:-
1. Nāmanāma = substantives and proper nouns 专有名词
2. Sabbanāma = pronouns 代名词
3. Samāsanāma = compound nouns 合成词
4. Taddhitanāma = derivatives from nouns or substantives 派生词
5. Kitakanāma = verbal derivatives
[3] Compound nouns are formed by the combination of two or more words, e.g.,
nīlup

Classification of Nouns 名词的分类
45. Nouns are divided into 5 classes, viz:-
1. Nāmanāma = substantives and proper nouns 专有名词
2. Sabbanāma = pronouns 代名词
3. Samāsanāma = compound nouns 合成词
4. Taddhitanāma = derivatives from nouns or substantives 派生词
5. Kitakanāma = verbal derivatives
[3] Compound nouns are formed by the combination of two or more words, e.g.,
nīluppala = blue water-lily
rājaputta = king’s son
hattha-pāda-sīsāni = hands, feet and the head
[4] Verbal derivatives, otherwise called Primary Derivatives, are formed
from the verbal root itself by adding suffixes, e.g.,
paca (to cook) + ṇa = pāka (cooking) dā (to give) + aka = dāyaka (giver) nī (to lead) + tu = netu (leader)
[5] Taddhita nouns or Secondary Derivatives are formed from a substantive or primary derivative by adding another suffix to it, e.g.,
nāvā (ship) + ika (in the meaning of engaged) = nāvika (sailor)
[1] The first group of this classification includes concrete, common, proper, and abstract nouns other than that of Primary and Secondary Derivatives.
53
Pronouns 代名词
46. Pronouns admit of all genders as they stand for every person or thing which are in different genders. They become adjectives when they qualify other nouns. They have no vocative forms.
Declension of relative pronoun ya (which, who)关系代词 ya 的词尾变化 Masculine
Case
Singular
Plural
Nom.
yo
ye
Acc.
yaṃ
ye
Ins.
yena
yebhi, yehi
Dat., Gen.
yassa
yesaṃ, yesānaṃ
Abl.
yamhā, yasmā
yebhi, yehi
Loc.
yamhi, yasmiṃ
yesu
Feminine
Case
Singular
Plural
Nom.

yā, yāyo
Acc.
yaṃ
yā, yāyo
Ins., Abl.
yāya
yābhi, yāhi
Dat., Gen.
yassā, yāya
yāsaṃ, yāsānāṃ
Loc.
yassaṃ, yāyaṃ
yāsu
Neuter
The rest is similar to that of masculine. Similarly declined are:
Case
Singular
Plural
Nom
yaṃ
ye, yāni
Acc.
yaṃ
ye, yāni
54

1. 2. 3.
4. 5. 6. 7. 8. 9. 10. 11.
sabba = all
pubba = former, eastern
itara = the other
aññatara = certain
añña = other, another
katara = which (one of the two) katama = which (one of the many) apara = other, western
ubhaya = both
para = other, the latter
ka (kiṃ) = who, which
Adjectives (Pronominal)形容词(代名词性质的)
47. Adjectives in Pali are not treated separately from nouns, as they take all the inflections of the nouns. Almost all pronouns become adjectives when they are used before a substantive of the same gender, number and case. They are pronouns when they stand alone in a sentence. This difference will become clear from the following exercise.
Exercise 16
Suggested Solutions
Translate into English
Sabbesaṃ nattāro paññavanto na bhavanti.
Sabbā itthiyo vāpiyaṃ nahātvā padumāni piḷandhitvā āgacchiṃsu. Añño vāṇijo sabbaṃ dhanaṃ yācakānaṃ datvā gehaṃ pahāya
pabbaji*.
Mātā ubhayāsaṃ pi dhītarānaṃ vatthāni kiṇitvā dadissati.
Ko nadiyā vāpiyā ca antarā dhenuṃ harati?
Kassa putto dakkhiṇaṃ disaṃ gantvā vīhiṃ āharissati?
Ye pāpāni karonti te niraye** nibbattitvā dukkhaṃ labhissanti. Kāsaṃ dhītaro vanamhā dārūni āharitvā odanaṃ pacissanti? Katarena maggena so puriso nagaraṃ gantvā bhaṇḍāni** kiṇi? Itarā dārikā vanitāya hatthā pupphāni gahetvā cetiyaṃ pūjesi. Paresaṃ dhanaṃ dhaññaṃ vā gaṇhituṃ mā cintetha.
55

12.
1. 2.
3. 4. 5.
6. 7.
8.
9.
10. 11.
12.
Aparo aññissaṃ vāpiyaṃ nahātvā pubbāya disāya nagaraṃ pāvisi***.
* Left the household life; became a monk.出家 ** Bhaṇḍa = (n) goods.
*** Entered.
Translate into Pali
All entered the city (in order) to see gardens, houses and streets.
The daughters of all the women in the village walked along the path to the shrine.
Another maiden took a lotus and gave (it) to the farmer. Which man will bring some milk for me?
Who stands on the bank of the river and looks in the southern
direction?
Sons of all rich men do not always become wealthy.
Whose grandsons brought the cows here and gave (them) grass to
eat?
Tomorrow, all women in the city will come out from there and wander in the forest.
The other woman, having seen a leopard on the street, ran across the
Whosoever* acquires merit through charity will be born in heaven.
garden.
A certain man brought lotuses from the pond, another man carried (them) to the market to sell.
My brother’s son broke the branches of the other tree (in order) to gather flowers, leaves and fruits.
* Yo koci.
48. Declension of demonstrative pronoun ta (that)
Masculine
Case
Singular
Plural
Nom.
so (he)
te (they)
Acc.
taṃ, naṃ (him)
te, ne (them)
tena (by, with or through him)
tebhi, tehi (by, with or through them)
Ins.
Dat., Gen.
tassa (to him, his)
tesaṃ, tesānaṃ
56

Abl.
tamhā, tasmā
tebhi, tehi
Loc.
tamhi, tasmiṃ
tesu
Feminine
Case
Singular
Plural
Nom.
sā (she)
tā, tāyo (those women)
Acc.
taṃ, naṃ (her)
tā, tāyo (them)
Ins., Abl.
tāya
tābhi, tāhi
Dat., Gen.
tassā, tāyo
tāsaṃ, tāsānaṃ
Loc.
tassaṃ, tāyaṃ
tāsu
Neuter
The rest is similar to that of the masculine.
Eta (that or this) is declined like ta. One has only to prefix an “e” to the forms of ta, e.g. eso, ete, etaṃ, enaṃ, and so on.
49. Declension of demonstrative pronoun ima (this)
Masculine
Case
Singular
Plural
Nom.
taṃ (it)
te, tāni (those things)
Acc.
taṃ (it)
te, tāni (those things)
Case
Singular
Plural
Nom.
ayaṃ = this (man)
ime = these (men)
Acc.
imaṃ
ime
Ins.
anena, iminā
ebhi, ehi, imebhi, imehi
Dat., Gen.
esaṃ, esānaṃ, imesaṃ, imesānaṃ
assa, imassa
Abl.
asmā, imamhā, imasmā
ebhi, ehi, imebhi, imehi
asmiṃ, imamhi, imasmiṃ
Loc.
esu, imesu
57

Feminine
Case
Singular
Plural
imā, imāyo = these
(women)
Nom.
ayaṃ = this (woman)
Acc.
imaṃ
imā, imāyo
Ins., Abl.
imāya
imābhi, imāhi
Dat., Gen.
assā, assāya, imissā, imissāya, imāya
imāsaṃ, imāsānaṃ
Loc.
assaṃ, imissaṃ, imāyaṃ
imāsu
Case
Singular
Plural
Nom.
idaṃ, imaṃ = this (thing)
ime, imāni = these (things)
Acc.
idaṃ, imaṃ
ime, imāni
1. 2. 3. 4. 5. 6. 7.
Neuter
The rest is similar to that of the masculine.
Exercise 17
Suggested Solutions
Translate into English
Ayaṃ sīho tamhā vanamhā nikkhamma imasmiṃ magge ṭhatvā ekaṃ itthiṃ māresi.
So tāsaṃ yuvatīnaṃ tāni vatthāni vikkiṇitvā tāsaṃ santikā* mūlaṃ labhissati.
Imissā dhītaro tamhā vanamhā imāni phalāni āhariṃsu, aññā nāriyo tāni khādituṃ gaṇhiṃsu.
Imā sabbā yuvatiyo taṃ ārāmaṃ gantvā dhammaṃ sutvā Buddhaṃ padumehi pūjessanti.
Ime manussā yāni puññani vā pāpāni vā karonti tāni te anugacchanti***.
Tassā kaññāya mātā dakkhiṇāya disāya imaṃ gāmaṃ āgantvā idha ciraṃ**** vasissati.
Tassa nattā imassa bhātarā saddhiṃ Koḷambanagaraṃ***** gantvā tāni bhanḍāni vikkiṇissati.
58

8.
9.
10. 11. 12.
Tā nāriyo etāsaṃ sabbāsaṃ kumārīnaṃ hatthesu padumāni ṭhapesuṃ******, tā tāni haritvā cetiyaṃ pūjesuṃ.
Tassā rājiniyā etā dāsiyo imehi rukkhehi pupphāni ocinitvā imā mālāyo kariṃsu.
Kesaṃ so imaṃ dhanaṃ datvā sukhaṃ labhissati?
Yo magge gacchati, tassa putto suraṃ pivitvā ettha sayati.
Ke taṃ khettaṃ******* gantvā tiṇaṃ āharitvā imāsaṃ gāvīnaṃ
datvā khīraṃ labhituṃ icchanti?
* Santika = near (but here: tāsaṃ santikā = from them). ** Mūla (n) money, cash.
*** Anugacchati = follows.
**** Ciraṃ (m) for a long time.
***** Koḷambanagara = Colombo.
****** 3rd person plural of the Past Tense.
******* Khetta (n) field.
Translate into Pali
A certain man having gone to that cemetery gathered those flowers and brought them here.
This lioness having come out from those forest killed a cow in this
1.
2.
3.
4. 5.
6. 7. 8. 9. 10.
11. 12.
place*.
The husband of that woman bought these clothes from that market and gave them to his grandsons.
Whose servants will go to Colombo to buy goods for you and me? Tomorrow his brothers will go to that forest and collect honey and
Her sisters went to that field (in order) to bring grass for these cows. I got these lotuses and flowers from a certain woman of that village. Today all maidens of this city will go to that river and will bathe in it. They brought those goods to a merchant in that market.
fruits.
Having sold those cows to the merchants, they bought clothes, garlands and umbrellas with that money.
Who are those men that** killed a lion yesterday in this forest?
Which woman stole her garland and ran through this street? * Place = ṭhāna (n).
** Use the relative pronoun “ya”.
59

The Verbal Adjectives or Participles 动词性形容词或分词
(过分的绝对式见 N36。)
50. Participles are a kind of adjectives formed from the verbal bases. Like verbs they are divided into Present, Past and Future; and each group is again divided into Active and Passive. Being adjectives they are declined in all the genders.
The Present Active Participles are formed by adding “nta” or “māna” to the verbal base, e.g.,现在时主动(语态)分词由动词词根再加上后缀 “nta” 或者 “māna”构成
gaccha + nta = gacchanta = going
gaccha + māna = gacchamāna = going
paca + nta = pacanta = cooking
paca + māna = pacamāna = cooking
51. Declension of the Present Participle 现在分词的词尾变化
Masculine
Gacchanta (going)
Case Singular Plural
Nom. gacchaṃ, gacchanto gacchanto, gacchantā
Acc. gacchantaṃ gacchante
Ins. gacchatā, gacchantena
gacchantebhi, gacchantehi
Dat., gacchato, gacchantassa gacchataṃ, Gen. gacchatānaṃ
Abl. gacchatā,gacchantamhā,gacchantasmā gacchantebhi, gacchantehi
Loc. gacchati, gacchante, gacchantamhi, gacchantesu gacchantasmiṃ
Voc. gacchaṃ, gaccha, gacchā gacchanto, gacchantā
Feminine
Case
Singular
Plural
60

Nom., Voc.
gacchantī
gacchantī, gacchantiyo
Acc.
gacchantiṃ
gacchantī, gacchantiyo
Ins., Abl.
gacchantiyā
gacchantībhi, gacchantīhi
and so on like kumārī.(见 N.35) Neuter
The rest is similar to that of the masculine.
Case
Singular
Plural
Nom.
gacchaṃ
gacchantā, gacchantāni
Acc.
gacchantaṃ
gacchante, gacchantāni
Remark: Here one should note that these participles change their endings in the feminine.
The following are declined similarly:-
pacanta = cooking
karonta = doing
caranta = walking
dhāvanta = running nahāyanta = bathing
hasanta = laughing bhuñjanta = eating
sayanta = sleeping
passanta = looking at, seeing nisīdanta = sitting
haranta = carrying
kiṇanta = buying
tiṭṭhanta = standing āharanta = bringing viharanta = living, residing vikkiṇanta = selling dadanta = giving
rodanta = crying
52. A. All of these have another form ending in -māna, like gacchamāna. In that form, they are declined like nara(N.8) in the masculine, vanitā(N.31) in the feminine, and nayana(N.40) in the neuter.
B. These participles take the gender, number and case of the substantive
in forming sentences, e.g.
Tiṭṭhanto goṇo tiṇaṃ khādati = The bull which is standing eats grass, or Goṇo tiṭṭhaṃ tiṇaṃ khādati = The bull eats the grass standing.
C. Active Participles formed from the transitive bases often take an object, e.g.
Bhattaṃ bhuñjanto = eating rice.
61

Exercise 18
1. 2. 3. 4. 5. 6.
7.
8.
9.
10.
11. 12.
13. 14. 15.
Suggested Solutions
Translate into English
Gāmaṃ gacchanto dārako ekaṃ goṇaṃ disvā bhāyi.
Dārikā rodantī ammāya santikaṃ gantvā pīṭhe nisīdati.
Vāṇijā bhaṇḍāni vikkiṇantā nadiyaṃ nahāyante manusse passiṃsu. Kāññāyo hasamānā nahāyantiyo gacchantiṃ vanitaṃ akkosiṃsu. Puriso hasanto rukkhaṃ āruhitvā phalāni khādanto* sākhāyaṃ nisīdi. Bhagavā Sāvatthiyaṃ** viharanto devānaṃ manussānaṃ ca
dhammaṃ desesi.
Sā sayantiṃ itthiṃ uṭṭhāpetvā*** hasamānā tamhā ṭhānā
apagacchi****.
Tumhe bhūmiyaṃ kīḷamānaṃ imaṃ dārakaṃ ukkhipitvā*****
mañce ṭhapetha.
Sīhaṃ disvā bhāyitvā dhāvamānā te migā asmiṃ vane āvāṭesu
patiṃsu.
Imasmiṃ gāme vasantānaṃ purisānaṃ eko pharasuṃ ādāya vanaṃ
gacchanto ekāya kāsuyaṃ pati.
Nisīdantiyā nāriyā putto rodamāno tassā santikaṃ gamissati. Yācakā bhattaṃ pacantiṃ itthiṃ disvā taṃ āhāraṃ yācantā******
tattha nisīdiṃsu.
Vanamhā dārūnī āharantī kaññā ekasmiṃ pāsāṇe udakaṃ
pivamānā******* nīsīdi.
Vāṇijā bhaṇḍāni kiṇantā vikkiṇantā ca gāmesu nagaresu ca
āhiṇḍanti.
Dānaṃ dadanto so dhanavā sīlavante gavesati********.
* Khāda = to eat hard food. “Bhuñja” is used in eating soft food. ** In the city of Sāvatthi.
*** Having awakened or raised.
**** Went away, moved aside.
***** Having raised up. ****** Begging. ******* Drinking. ******** Seeks.
62

1.
2. 3. 4. 5. 6.
7.
8.
9. 10. 11.
12.
13. 14. 15.
fruits.
tank.
Going to the river the slave sat at the foot of a tree, eating (some)
The mother, having raised the crying girl, gave her (some) milk. Walking on the river-bank we saw (some) people bathing in the river. Seeing us there a deer began to run and fell in a pit.
Coming out of the forest the lion saw a cow eating grass on that field. Bringing firewood from this forest the maiden drank water from that
Translate into Pali
A certain man living in this village saw a leopard running to that mountain.
Our fathers and brothers will wander through villages and towns, (while) selling and buying goods.
Standing on the mountain that day, I saw a lioness sleeping in a cave. The boy came to see me, laughing and running.
Carrying a drum for his aunt, the farmer sat on this rock, looking at
these trees and fields.
The Buddha, living in Sāvatthi for a long time, preached His doctrine
to the people of that city.
While cooking (some) rice, his sister sat singing* on a chair. Giving alms to the beggars the millionaire spent** all his wealth. Playing on the road the boys saw a man running from there.
* (Gītaṃ) gāyantī.
** Vissajjesi.
The New Pali Course Book 1
Past Participles 过去分词
53. The Past Participles are formed in many ways. Their formation will be shown in the second book; only a few examples are given here.
gata = gone
āgata = come
kata = done, made vutta = told, said
bhinna = broken
otiṇṇa = descended 下降
āhaṭa = brought 63

pahaṭa = beaten haṭa = carried
mata = dead
sutta, sayita = slept
ṭhita = stood nisinna = sat
vuttha = lived daṭṭha = bitten
pakka, pacita = cooked laddha = received
kīta = bought
bhutta = eaten
vandita = worshipped hata = killed
chinna = cut
kuddha = enraged
N.B. — These Participles are often used as complements of verbs, e.g., So Kālakato (hoti) = he is dead. Sometimes the verb is understood.
“To” in the Sense of Ablative of Separation
“to”在离格中的判别
54. Suffix “to” is sometimes added to the nominal bases to denote the ablative of separation. There is no distinction between the singular and plural in that form. These are included in the indeclinables:
rukkhato = from the tree or trees
gāmato = from the village or villages
purisato = from the man or men
tato = from there, (therefore)
kuto = from where?
sabbato = from everywhere
Exercise 19
Suggested Solutions
Translate into English
1. Hīyo araññaṃ gato so puriso ahinā daṭṭho mari.
2. Rukkhato otiṇṇā pakkhī dārakena sakkharāhi hatā honti.
3. Purisena pharasunā chinno so rukkho tassa gehassa upari pati.
4. Gāmato nikkhantā* tā gāviyo khette tiṇaṃ khāditvā vāpito jalaṃ
pivissanti.
5. Vāṇijehi nagarato āhaṭāni bhaṇḍāni imesu gāmesu manussehi kītāni
64

(honti).
6. Tāya kaññāya pakkaṃ odanaṃ aṭavito āgatā tassā bhātaro bhuñjitvā
sayissanti.
7. Pitārā vuttaṃ anussarantī** sā yuvatī tāya laddhaṃ dhanaṃ gaṇhituṃ
na icchi.
8. Ekena hatthinā chinnaṃ sākhaṃ aññā hatthiniyo gahetvā khādiṃsu.
9. Kuto tumhehi imāni vatthāni tāni padumāni ca kītāni?
10. Kuddho so bhūpati tasmiṃ nagare vutthe sabbe manusse tato nīhari***.
11. Sappena daṭṭho vāṇijassa putto tassa dāsehi ekassa vejjassa****
santikaṃ nīto***** hoti.
12. Idha imasmiṃ pīṭhe nisinnaṃ kumāriṃ gehato āgatā aññā dārikā pahari.
13. Tāya pahaṭā sā kaññā tassā mātuyā santikaṃ gatā rodantī aṭṭhāsi.
14. Magge gacchantā te purisā tāya dhenuyā bhinnaṃ ghaṭaṃ******
passiṃsu.
15. Bhūpati tehi manussehi katāni gehāni passitvā tesaṃ mūlaṃ adāsi.
* That have come out.
** Remembering.
*** Ejected.
**** Vejja (m) doctor, physician. ***** Carried.
****** Ghaṭa (m) water-pot.
Translate into Pali
1. The peacock, having descended from the tree, has gone now to the rock.
2. Having been bitten by a serpent the boy was carried to a physician.
3. This woman does not like to take the money recieved from her sister.
4. The man who has come* from that village bought (some) goods from
this market.
5. Remembering his mother’s words the boy did not go to the dead man.
6. My aunt’s cows will come out of the forest and will eat the grass mowed
and brought by the slave woman.
7. Having seen a man sleeping on the bed the householder told his boys not
to go near him.
8. A deer was seen by the maiden who was cooking rice** for her mother.
9. The rice that was cooked by her is given to beggars and crows.
10. The house made by them was broken by an elephant.
65

11. The enraged king killed all men who came to the city.
12. The branch broken by the elephant fell on the ground, and afterwards
your cows ate its leaves.
13. The garland received from the queen by that girl is given to another girl.
14. The rice given to them was eaten by the slaves and the beggars.
15. The horse bought by the millionaire is carried by a charioteer.
* Has come = āgata.
** Who was cooking rice = bhattaṃ pacantiyā.
Adjectives 形容词
55. Pronominal (§47) and verbal adjectives (§50) are shown above. Ordinary adjectives are seta (=white), rassa (=short), mahanta (=big), and so on. As the adjectives qualify nouns, which are of different genders and numbers, they must agree with their substantives in gender, number and case.
Examples:
Adj.
Noun
Adj.
Noun
Verb
1.
Ratto
goṇo
rassāni
tiṇāni
khādati
(= The red ox eats some short grasses.)
2.
Setā
kaññā
nīlaṃ
vatthaṃ
paridahati
(= The fair girl wears a blue cloth.)
Here is a list of adjectives which are frequently used:
khuddaka = small
mahanta = big, huge
dīgha = long
rassa = short, dwarf
ucca = high, tall
nīca = low, vulgar
majjhima = medium
appaka = few, a little
bahu, bahuka = many, much
āma = unripe
pakka = ripe
dahara = young mahallaka = elderly, old vitthata = wide, broad seta = white
nīla = blue ratta = red kāḷa = black
66

pīta = yellow
uttāna = shallow
gambhīra = deep
khara = rough, coarse
mudu = soft
bāla = foolish, young
56. The declension of adjectives will present no difficulties to the student who has mastered the declension of nouns.
The declension of verbal and pronominal adjectives and those of ending in -vantu and -mantu is given above. The others are declined like nouns (in various genders) according to their endings.
For instance: dīgha, rassa and others ending in -a of the above list are declined in the masculine like nara, and in the neuter like nayana. In the feminine they lengthened their last vowel, and are declined like vanitā.
Those ending in -u, such as bahu and mudu are declined like garu, dhenu and cakkhu. ∩Sometimes these, ending in -u, add kā to their feminine stem, and then they are declined like vanitā, e.g., mudu = mudukā, bahu = bahukā.
The words ending in ī, like mālī (one who has a garland), take -inī instead of ī in forming feminine stems, e.g.,
(Masculine) mālī … (Feminine) mālinī
Mālinī and such others are declined like kumārī.
Exercise 20
Suggested Solutions
Translate into English
Rattā gāviyo khette āhiṇdantiyo bahuṃ tiṇaṃ khādiṃsu.
Uccā kumārī nīlaṃ vatthaṃ paridahitvā* mahantaṃ nagaraṃ gamissati. Bahavo manussā dīghāhi rajjūhi setā dhenuyo bandhitvā gambhīraṃ nadiṃ hariṃsu.
Amhākaṃ bahūnaṃ bandhavānaṃ puttā dubbalā honti**.
Paṇḍitassa purisassa sā bālā bhaginī pakkāni phalāni ocinitvā appakānaṃ dārakānaṃ adāsi.
Tassā mahallikāya itthiyā daharo nattā uttāne jale nahāyati.
Tasmiṃ ucce rukkhe ṭhito vānaro imasmiṃ nīce tarumhi nisinne pakkhino
paṇḍita = wise
balavantu = powerful
dubbala = feeble
surūpa, dassanīya = beautiful, handsome
67

oloketi.
Mālinī nārī rassena maggena khuddakaṃ gāmaṃ gacchi.
Daharā kaññā mudunā hatthena rattāni padumāni gaṇhāti.
Balavanto appakaṃ pi dhanaṃ labhitvā dubbale manusse pīḷenti.
Balavantā kāḷā goṇā uccesu girīsu āhiṇḍitvā bahūni tiṇāni khādanti. Bahunnaṃ*** bālānaṃ puttā tassā nadiyā gambhīre jale patitvā mariṃsu. Mama bhātarānaṃ majjhimo nīce pīṭhe nisīditvā āmaṃ phalaṃ khādati. Mayaṃ suve majjhimaṃ vāpiṃ gantvā setāni padumāni nīlāni uppalāni**** ca āharissāma.
Tumhe mahallake dubbale ca purise disvā mā hasatha.
* Paridahati (v) wears.
** Hoti (v) is.
*** There are two forms: “bahūnaṃ” and “bahunnaṃ”.
**** Uppala (n) lily.
Translate into Pali
A white cow drank much water from that big tank.
Wearing red clothes many girls are going to the big market in that large city. The sons of that elderly woman are neither powerful nor rich*.
Our young ones always like to eat many unripe fruits.
That foolish woman went to that long river and fell in its deep water.
Water in this pond is not deep but shallow.
My old (elderly) aunt brought a long rope to bind that red cow.
The powerful man cut many tall and dwarf trees in that small garden.
Sitting on a low chair the young girl eats a ripe mango** she got from her mother.
Much grass is brought by the slaves from that small field on the bank of that wide river.
White lotuses and blue lilies are bought by that feeble maiden from the elderly man.
The black oxen are sleeping on the rough ground near that high mountain. The young boy’s soft hand is burnt by the flame of that small lamp.
Many people will cross the great ocean and come to see this beautiful little island.
In this beautiful city there are big houses, wide streets, long paths, and many gardens.
* Neither … nor = “vā … na”: balavanto vā dhanavanto vā na honti.
** Mango (m,n) amba.
*****The New Pali Course Book 1
68

57. Cardinals 基数词
1. Eka (= ekaṃ)
2. Dvi (= dve)
3. Ti (= tayo)
4. Catu (= cattāro)
5. Pañca
6. Cha
7. Satta
8. Aṭṭha
9. Nava
10. Dasa
11. Ekādasa
12. Dvādasa;bārasa
13. Teḷasa;terasa
14. Cuddasa;catuddasa
15. Paṇṇarasa;pañcadasa
16. Soḷasa
17. Sattarasa;sattadasa
18. Aṭṭhārasa;aṭṭhādasa
19. Ekūnavīsati
20. Vīsati
21. Ekavīsati
22. Dvāvīsati;bāvīsati
23. Tevīsati
24. Catuvīsati
25. Pañcavīsati
26. Chabbīsati
99 = Ekūnasataṃ
100 = Sataṃ
1000 = Sahassaṃ
10,000 = Dassahassaṃ
100,000 = Satasahassaṃ; lakkhaṃ 1,000,000 = Dasalakkhaṃ 10,000,000 = Koṭi
100,000,000 = Dasakoṭi
27. Sattavīsati
28. Aṭṭhavīsati
29. Ekūnatiṃsati
30. Tiṃsati;tiṃsā
31. Ekātiṃsati
32. Dvattiṃsati;battiṃsati
33. Tettiṃsati
39. Ekūnacattāḷīsā
40. Cattāḷīsati;cattāḷīsā
49. Ekuṇapaññāsā
50. Paññāsā; paṇṇāsā; paññāsati; paṇṇāsati
59. Ekūnasaṭṭhi
60. Saṭṭhi
62. Dvesaṭṭhi; dvāsaṭṭhi; dvisaṭṭhi 69. Ekūnasattati
70. Sattati
79. Ekūnāsīti
80. Asīti
82. Dveasīti; dvāsīti; dviyāsīti
83. Teasīti; tiyāsīti
84. Caturāsīti
89. Ekūnanavuti
90. Navuti
92. Dvenavuti; dvānavuti; dvinavuti
Numerals 数量词
69

1,000,000,000 = Satakoṭi
58. Some of these numerals take all the genders, and some have their own.
A. The stems eka, ti, catu are of all genders and declined differently in each
gender.
B. The stem dvi and those from pañca to aṭṭhārasa do not show different
inflections in different genders though they take all the genders.
C. From vīsati to navuti the numbers are feminine. So is koṭi.
D. Stems sata, sahassa and the compounds ending with them are neuter.
E. Eka (one) has only singular forms. The plural forms of it are used to
express the meaning “some”, e.g. eke manussā = some people.
F. The stems from dvi to aṭṭhārasa have only the plural forms. From vīsati upwards to navuti and from sata upwards to koṭi are in singular. But they take the plural form when it is required to show separate quantities, e.g.
cattāri satāni = four (quantities) of hundred.
G. Numerals are more often used as adjectives.
Declension of Numerals 数字词的词尾变化
59. “Eka” is declined like the relative pronoun “ya” given above (§46).
Declension of Dvi (= two)
Plural (common to all genders)
Nom., Acc.
dve, duve
Abl., Ins.
dvībhi, dvīhi
Dat., Gen.
dvinnaṃ, duvinnaṃ
Loc.
dvīsu
Declension of Ti (= three)
Plural
Masculine
Feminine
Neuter
Nom., Acc.
tayo
tisso
tīni
Abl., Ins.
tībhi, tīhi
tībhi, tīhi
tībhi, tīhi
70

tinnaṃ, tinnannaṃ
tinnaṃ, tinnannaṃ
Dat., Gen.
tissannaṃ
Loc.
tīsu
tīsu
tīsu
Declension of Catu (= four)
Plural
Masculine
Feminine
Neuter
Nom., Acc.
cattāro, caturo
catasso
cattāri
Abl., Ins.
catūbhi, catūhi
catūbhi, catūhi
catūbhi, catūhi
Dat., Gen.
catunnaṃ
catassannaṃ
catunnaṃ
Loc.
catusu
catusu
catusu
Declension of Pañca (= five)
Plural (similar in all genders)
Nom., Acc.
pañca
Abl., Ins.
pañcabhi, pañcahi
Dat., Gen.
pañcannaṃ
Loc.
pañcasu
Cha, satta, aṭṭha and all up to aṭṭhādasa are declined like pañca, e.g.
60. Vīsati and other numerals ending in -i are declined like bhūmi (§34). Tiṃsā and others ending in -ā are declined like vanitā. Vīsati itself has another form ending in -ā, i.e., vīsā.
“Sata” (100) and “sahassa” (1000) are declined like nayana (§40).
Exercise 21
Suggested Solutions
Translate into English
Cattāro purisā catūhi pharasūhi cattāri rukkhāni chinditvā āharissanti.
Nom.
Acc.
Abl.
Dat., Gen.
Loc.
cha
cha
chahi
channaṃ
chasu
71

Tā tisso itthiyo imehi tīhi maggehi taṃ aṭaviṃ gantvā tissannaṃ kaññānaṃ tīṇi phalāni adaṃsu.
Ekissaṃ sālāyaṃ sataṃ purisā, paññāsā itthiyo ca nisīdissanti.
Mayaṃ ito navahi divasehi* pañcahi kumārehi saddhiṃ Koḷambanagaraṃ gamissāma.
Pañca dāsā dasannaṃ assānaṃ bahuṃ tiṇaṃ, appakaṃ udakañca āhariṃsu. Vīsati purisā dasahi goṇehi cattāri khettāni kasanti.
Vāṇijo kahāpaṇānaṃ** dvīhi satehi*** aṭṭha asse kiṇitvā te catunnaṃ dhanavantānaṃ vikkiṇi.
Tāsaṃ channaṃ itthīnaṃ cha bhātaro mahantaṃ pabbataṃ āruhitvā cha kapayo ānesuṃ.
Tāsaṃ mātā dasa ambe kiṇitvā catassannaṃ dhītarānaṃ dadissati.
Idāni Laṅkāyaṃ pañca-cattāḷīsa-satasahassaṃ manussā vasanti.
Pubbe Sāvatthinagare manussānaṃ satta koṭiyo**** vasiṃsu.
Tumhe ito dvīhi vassehi Anurādhapuraṃ***** gantvā tattha nava divase vasantā mahante cetiye passissatha.
Dāso ekena hatthena dve nāḷikere****** itarena ekaṃ panasañca******* harati.
Ahaṃ cattāri vassāni********* nagare vasitvā tato pacchā tayo māse********* gāme vasissāmi.
* After nine days.
** ‘Kahāpaṇa’ is a square coin extensively used in former days, the purchasing power of which is said to have been about that of a florin (2 shillings).
*** With two hundreds (of kahāpaṇas).
**** Seven crores of people.
***** The sacred city of the Buddhists in Ceylon.
****** Nāḷikere (m/n) coconut.
******* Panasa (m/n) jackfruit.
******** Vassa (m/n) year.
********* Māsa (m) month,
Translate into Pali
1. Four women bought eight mangoes and gave them to the two daughters.
2. Tomorrow five men will go to the forest and cut ten trees with their five
axes.
3. Three girls went separately* to three tanks and each** brought thirty
flowers.
4. In this hall there are five hundred men and three hundred women.
5. There are five thousand people, one thousand cattle*** and five hundred
72

houses in this town.
6. The seven brothers of the five girls went to that forest and killed eight
deer.
7. We lived in Colombo for eight years and nine months.
8. They will go to live there again three years and two months hence.
9. Having bought three clothes the father gave them to his three daughters.
10. Ten men with twenty oxen are ploughing these five fields.
11. Sixty elephants came out of the city and thirty of them entered the forest.
12. Of the twelve horses bought by me one is sold to another man.
13. The slave having brought 25 coconuts sold 20 of them to a woman.
14. Two merchants bought two horses for three hundred**** pieces (of
kahāpaṇas).
15. Five million people live in the island of Ceylon.
* Visuṃ.
** Ek’ekā.
*** Gāvo.
**** Use the Instrumental.
Ordinal Numerals 序数词
61. Ordinal Numerals
Paṭhama = first
Dutiya = second
Tatiya = third
Catuttha = fourth
Pañcama = fifth
Chaṭṭha = sixth
Sattama = seventh
Aṭṭhama = eighth
Navama = ninth
Dasama = tenth
Ekādasama = Eleventh
Dvādasama = twelfth
All these are treated as adjectives.
In the masculine they are declined like nara
. In the feminine their last vowel is changed into ā or ī and are declined like vanitā and kumārī respectively. Their declension in the neuter is like that of nayana.
73
Terasama = thirteenth Cuddasama = fourteenth Vīsatima = twenieth Tiṃsatima = thirtieth Cattāḷīsatima = fortieth Paṇṇāsatima = fiftieth Saṭṭhima = sixtieth Sattatima = seventieth Asītima = eightieth Navutima = ninetieth Satama = hundredth

Remark. “The first among the eight men” and such other phrases should be translated with the locative or genitive forms, as:
(1) Aṭṭhasu purisesu paṭhamo or
(2) Aṭṭhannaṃ purisānaṃ paṭhamo.
Exercise 22
Suggested Solutions
Translate into English
1. Gacchantesu dasasu purisesu sattamo vāṇijo hoti.
2. Tassa sattamā dhītā aṭṭhamāya ekaṃ vatthaṃ adāsi.
3. Catassannaṃ yuvatīnaṃ tatiyāya bhātā pañca asse ānesi.
4. Mayhaṃ pitā sattatime vasse pañcame māse kālaṃ akāsi*.
5. Mayaṃ ito chaṭṭhe divase catūhi purisehi saddhiṃ dutiyaṃ nagaraṃ
gamissāma.
6. Idāni aṭṭhamo Edwardnāmo bhūpati rajjaṃ karoti**.
7. Pubbe chaṭṭho Parakkamabāhu-bhūpati Jayavaddhanapure rajjaṃ kari.
8. Pāṭhasālāya*** asītiyā sissesu pañcavīsatimo hīyo gambhīre udake pati.
9. AmhākaṃpitāroitopañcamevassebahūhimanussehiAnurādhapuraṃ
gamissanti.
10. Dvīsu pāṭhasālāsu paṭhamāya tisataṃ sissā**** uggaṇhanti.
11. Dvinnaṃ dhanavantānaṃ dutiyo tiṃsatiyā yācakānaṃ dānaṃ adāsi.
12. Nahāyantīsu pañcasu nārīsu tatiyāya bhātā dhanavā hoti.
13. Bhattaṃpacantīnaṃtissannaṃitthīnaṃdutiyānahāyituṃgamissati.
14. BhagavāpaṭhamaṃvassaṃBārāṇasiyaṃIsipatanārāmevihari.
15. Tadā so pañcannaṃ bhikkhūnaṃ bahunnaṃ manussānañca dhammaṃ
desesi.
* Kālaṃ karoti = dies.
** Rajjaṃ karoti = reigns. *** Pāṭhasālā (f) school. **** Sissa (m) student.
Translate into Pali
1. The fifth of the ten merchants will buy the gem.
2. On the third day the four rich men will give alms to a hundred beggars.
3. There are eight hundred students in the first of the three schools.
4. My fourth brother lives in the sixth house of the fifth street in Colombo.
5. We will go to the city in the third month of the second year.
74

6. His tenth son will come here on the 25th day of this month.
7. The sixth of the seven women wears a red cloth, and the fifth a blue one.
8. King Edward VĪ died 26 years ago*.
9. His son, King George V reigned for 25 years and 10 months.
10. I will buy the second of these ten horses with one hundred florins.
11. Out of the eighty students in this school the 20th died yesterday.
12. His dead body was carried to the cemetery by 15 students.
13. My sixth brother will come here with the fourth one.
14. His third brother’s second daughter learns at this school.
15. The first sister of the queen will visit Anurādhapura after three months.
* Ago (ni) upari. Use the genitive with this. The New Pali Course Book 1
Adverbs 副词
62. The adverb proper in Pali is stated to be in the accusative singular of the neuter, e.g.,副词的专有形式作为中性名词宾语的单数形式出现
“Sukhaṃ sayati” = sleeps comfortably. 睡得很舒服
“Sādhukaṃ karoti” = does (it) well. 做得好
But many other indeclinables like tadā (then) may be taken under this heading.
Of the numerical adverbs ordinals take the form of the neuter singular, e.g.
Paṭhamaṃ = at first; for the first time.
Dutiyaṃ = for the second time.
Cardinals form their adverbs by adding suffixes -kkhattuṃ and dhā.
Catukkhattuṃ = four times. Catudhā = in four ways.
A List of Adverbs
visuṃ = severally, separately
dukkhaṃ = with difficulty samaṃ = evenly
sanikaṃ = slowly
sīghaṃ = quickly
evaṃ = thus, so
sahasā = suddenly daḷhaṃ = tightly, strictly ekadhā = in one way dvikkhattuṃ = twice sakiṃ = once
75

1. 2. 3. 4. 5. 6.
7.
8. 9.
10. 11. 12.
1. 2. 3. 4. 5.
6.
7. 8.
Imesaṃ dasannaṃ dhanavantānaṃ pañcamo sukhaṃ jīvati.
Ayaṃ dīpi sanikaṃ āgantvā sahasā gāviyā upari pati.
Aṭṭhannaṃ kaññānaṃ chaṭṭhā gāviṃ daḷhaṃ bandhitvā vāpiṃ nesi. Ime pañca dārakā abhinhaṃ magge dhāvantā kīḷanti.
Imesu navasu sissesu sattamo sādhukaṃ uggaṇhāti.
Bhikkhū Bhagavato santikaṃ āgantvā taṃ vanditvā ekamantaṃ nisīdiṃsu.
So seṭṭhī (attano*) dhanaṃ pañcadhā vibhajitvā pañcannaṃ dhītarānaṃ adadi.
Tassa chaṭṭhāya dhītuyā putto dvikkhattuṃ imaṃ nagaraṃ āgacchi.
Paṭhamaṃ te assā rathaṃ samaṃ ākaḍḍhiṃsu, dutiyaṃ sīghaṃ dhāviṃsu.
Mama aṭṭhannaṃ bhātarānaṃ catuttho dukkhaṃ jīvati. Kathaṃ te cattāro vāṇijā tattha vasanti?
So dhītaraṃ evaṃ vatvā sahasā tato aññaṃ ṭhānaṃ gacchi.
* His own.
Translate into Pali
Those ten boys are constantly playing at this place.
The fifth of these seven merchants lives happily (or comfortably). The king twice came out of the city and once bathed in this tank. The horses will run quickly drawing evenly the carriages after them. The fourth of the seven monks does not observe* the precepts**
pañcadhā = in five ways kathaṃ = how?
tathā = in that way sādhukaṃ = well
Exercise 23
Suggested Solutions
Translate into English
abhiṇhaṃ = constantly ekamantaṃ = aside
well.
These twelve merchants went to the Buddha and sat aside to hear His preaching***.
Suddenly a thief came to me and tried**** to take my umbrella.
Slowly they went together***** to the bank of the river and came back separately.
76

9. 10. 11.
12.
The third of the five sons of my friend learns with difficulty. How did he enter the city and come out of it quickly?
The second daughter of his sixth brother lives (with difficulty) or
miserably.
Thus he spoke to his third sister and went aside.
* Na rakkhati.
** Sīlāni or sikkhāpadāni. *** Desanaṃ.
**** Ussahi.
***** Ekato.
Syntax 句法(结构)
63. A sentence may contain any number of words; but one cannot make a sentence without a verb.
Even the shortest sentence must have two portions: the subject (kattā) and the predicate (kriyā). (One may say “Go” without any subject, but there the subject is understood.)
(1) “Puriso sayati.” (The man sleeps), is a complete sentence. Here “puriso” is the subject and “sleeps” is the predicate.
(2) The above sentence has no object as intransitive verbs do not take an object. But transitive verbs always take an object; therefore a sentence formed with a transitive verb consists of three portions, viz.:- kattā (subject), kammaṃ (object), and kriyā (predicate), e.g.
Order of Sentences 句子的次序
64. In the sentence, “Puriso rukkhaṃ chindati”, the subject comes first, the object second, and the predicate last. (In an English sentence, the object must come after the predicate.)
Subject 主语
Object 宾语
Predicate 谓语
Puriso
rukkhaṃ
chindati
= The man cuts the tree.
77

This is the general way of forming sentences which a beginner must follow. But there are no definite rules about the order of the words in a Pali sentence. The above sentence may be written in four ways:-
(1) Puriso rukkhaṃ chindati.
(2) Rukkhaṃ puriso chindai.
(3) Chindati puriso rukkhaṃ.
(4) Puriso chindati rukkhaṃ.
In any way the meaning is the same; and one has no difficulty in finding the subject and the object as they are always in different cases.
Concord 一致性
65. (1) The predicate must agree with the subject in number and person. (2) An adjective (participle included), must agree with the noun it qualifies in gender, number and case, e.g. Balavā puriso sayantaṃ goṇaṃ bandhati.
(3) A relative pronoun must agree with its antecedent in gender, number and person, e.g.,
(A) Ye puññaṃ karonti te sagge nibbattanti.
(B) Yo magge gacchati tassa pitā hīyo mari.
Exercise 24
Suggested Solutions
Point out subjects, objects and predicates in the following sentences:-
1. Bhātā vāpiṃ gacchanto ekassa rukkhassa mūle nisīdi.
2. Tassa pitā pāto gehā nikkhamitvā vanaṃ gamissati.
3. Te pakkhino tesaṃ rukkhānaṃ sākhāsu nisīditvā ravanti.
4. Catasso kumāriyo pupphāni ocinituṃ ekaṃ rukkhaṃ āruhiṃsu.
5. Dasa hatthino imassa taruno aṭṭha sākhā bhañjitvā khādiṃsu.
6. Sā yuvatī dve mālā piḷandhitvā hasantī tiṭṭhati.
7. Suve mayaṃ taṃ nagaraṃ gantvā bahūni bhaṇḍāni kiṇissāma.
8. Magge dhāvantā pañca dārakā ekasmiṃ āvāṭe patiṃsu.
9. Paṇṇarasa vāṇijā dasa asse āharitvā seṭṭhino vikkiṇiṃsu.
10. Dve kassakā cattāro kāḷe goṇe haritvā tassaṃ nadiyaṃ nahāpesuṃ.
78

Insert suitable subjects, objects and predicates where necessary.
1. …………… rukkhaṃ āruhitvā phalāni ocināti.
2. Magge gacchanto …………… dhāvante …………… passi.
3. Tuyhaṃ bhaginī dārakaṃ ādāya hasantī …………….
4. Dāso …………… rajjuyā bandhitvā nahāpeti.
5. …………… āpaṇamhā vatthāni kiṇitvā ānetha.
6. Mayaṃ nahātvā āgantvā bhattaṃ …………….
7. Ahaṃ suve tayā saddhiṃ gāmaṃ …………….
8. Yuvatiyo …………… ocinituṃ …………… gamissanti.
9. Amhākaṃ …………… tasmiṃ nagare bhaṇḍāni vikkiṇanti.
10. Cattāro …………… padumāni ādāya vihāraṃ gamissanti.
11. …………… suve āpaṇaṃ gantvā …………… āharissāma.
12. Tvaṃ sakkharāhi godhaṃ mā …………….
13. Vānarā …………… āruhitvā …………… bhañjanti.
14. Tā itthiyo …………… pacitvā bhuñjitvā …………….
Enlarge and Analyse a Sentence 如何扩展和分析一个句子 How to Enlarge and Analyse a Sentence
66. It is stated that a sentence consists of two parts, the subject and the predicate, or sometimes three parts: the subject, the object and the predicate. (Note that the object belongs to the predicate.)
In enlarging a sentence one must enlarge the subject or the object, or both of them. They may be enlarged with one or more adjectives, adjectival phrases, or clauses, or with a noun in the genitive, which is in the nature of an adjective, as it separates the thing possessed, from others.
The enlargement of a predicate is called its extension. It may be done by adding one or more adverbs or adverbial phrases, or words in the Instrumental, Ablative (of separation) or Locative cases.
Now let us enlarge the sentences:
(A) Puriso rukkhaṃ chindati.
Enlargement of subject
Enlargement of object
Enlargement of predicate
Subject
Object
Predicate
Balavā
puriso
mahantaṃ
rukkhaṃ
pharasunā
chindati.
79

hatthehi pharasuṃ ādāya
So seto, balavā
uccaṃ, muduṃ
puriso
rukkhaṃ
chindati.
pupphehi phalehi ca yuttaṃ, taṃ
Paññavā, dhanavā, balī
tasmiṃ vane, idāni
puriso
rukkhaṃ
chindati.
(B) Goṇo tiṇaṃ khādati.
Enlargement of subject
Enlargement of object
Enlargement of predicate
Subject
Object
Predicate
Ratto
goṇo
bahuṃ
tiṇaṃ
idāni
khādati.
khette jātaṃ, bahuṃ
tatta ṭhatvā, sīghaṃ
Balavā seto
goṇo
tiṇaṃ
khādati.
Catuppado*, siṅgi**, bālo, rukkhe baddho,
khuddakā khettamhā dāsena ānītaṃ
visuṃ visuṃ katvā ādāya
goṇo
tiṇaṃ
khādati.
* Quadruped or that which has four feet.
** That which has horns, or possessed of horns.
Exercise 25
Suggested Solutions
Enlarge the following sentences.
1. Kumāri bhattaṃ pacati.
2. Dārako magge kīḷati.
3. Vānarā rukkhe nisīdanti.
4. Kassakā khettaṃ kasiṃsu.
5. Sīho vanamhi vasati.
6. Bhūpati nagare carati.
7. Pitā gehe sayati.
8. Dhītaro nadiyaṃ nahāyanti.
9. Bhātuno putto uggaṇhāti.
10. Vanitāyo padumāni āharanti.
11. Tumhe pakkhino mā māretha.
12. Tvaṃ cetiyaṃ vandāhi.
80

13. 14. 15.
1. 2.
3. 4.
5. 6.
7. 8. 9. 10.
Ahaṃ sīlaṃ rakkhissāmi. Bhikkhavo dhammaṃ desenti. Mayaṃ Anurādhapuraṃ gamissāma.
Analyse the following sentences.
Cattāro purisā balavante aṭṭha goṇe taṃ mahantaṃ khettaṃ hariṃsu. Imasmiṃ gāme aṭṭhasu gehesu pañcatiṃsati manussā dukkhaṃ
Te dhanavantā mahantesu mañcesu sukhaṃ sayissanti.
Pañcannaṃ dāsānaṃ dasa puttā vīsatiyā balavantehi goṇehi khettaṃ
Ekā itthī dvinnaṃ puttānaṃ rattāni vatthāni āharitvā adāsi. Dhanavanto vāṇijā sakaṭehi bhaṇḍāni ādāya gāme gantvā tāni
sīghaṃ vikkiṇissanti.
Bhūpatino paṭhamo putto bahūhi manussehi saddhiṃ suve uyyānaṃ gamissati.
Mayhaṃ mātulānī rattaṃ gāviṃ dīghāya rajjuyā daḷhaṃ rukkhe
vasanti.
kasanti.
bandhi.
Seṭṭhino balavanto aṭṭha puttā kakkhaḷaṃ coraṃ asīhi paharitvā tatth’eva* māresuṃ.
Gāmaṃ gacchantī vanitā aññissā bālaṃ dhītaraṃ disvā tassā tayo ambe adāsi.
* Tatth’eva = on the spot. The New Pali Course Book 1
Passive Voice 被动语态
67. The verbs given so far in this book are of the Active Voice. To form the passive, one must add “ya”, sometimes preceded by i or ī, to the root before the verbal termination, e.g.,
paca + ti > paca + īya + ti = pacīyati (is cooked)
kara + ti > kara + īya + ti = karīyati (is done)
Often, the “ya” is assimilated by the last consonant of the base, e.g.,
pac + ya + ti = paccati (is cooked) vuc + ya + ti = vuccati (is told)
81

68. In forming a sentence with a verb in the passive voice, the subject stands in the Ablative of Agent and the object in the Nominative. The verb takes the number and the person of the Nominative (object). This is the way Pali grammarians stated it. But in English, the subject always take the Nominative form; therefore the object becomes the subject when a sentence is turned from active to passive.
Vanitā odanaṃ pacati.
turned into passive, becomes:-
Vanitāya odano pacīyati (or paccati).
Here, “vanitāya” is named anuttakattā (the agent, subject) and “odano” uttakamma (the object in the Nominative) in Pali.
69. Conjugation of Paca (to cook)
Present Tense, Passive
Person
Singular
Plural
3rd
(so) paccati = it is cooked
(te) paccanti = they are cooked
(tvaṃ) paccasi = thou are cooked
(tumhe) paccatha = you are cooked
2nd
(ahaṃ) paccāmi = I am cooked
(mayaṃ) paccāma = we are cooked
1st
Conjugation of Pahara (to beat)
Person
Singular
Plural
3rd
(so) paharīyati = he is beaten
(te) paharīyanti = they are beaten
(tvaṃ) paharīyasi = thou art beaten
(tumhe) paharīyatha = you are beaten
2nd
(ahaṃ) paharīyāmi = I am
(mayaṃ) paharīyāma = we are
1st
beaten
beaten
The following are conjugated like “paharīyati”:-
karīyati = is done or made gaṇhīyati = is taken harīyati = is carried āharīyati = is brought bandhīyati = is tied bhuñjīyati = is eaten
ākaḍḍhīyati = is dragged or drawn
dīyati = is given kasīyati = is ploughed desīyati = is preached mārīyati = is killed
82

vandīyati = is worshipped kiṇīyati = is bought vikkiṇīyati = is sold
Exercise 26
Suggested Solutions
Translate into English
rakkhīyati = is protected bhāsīyati = is told dhovīyati = is washed
1. Kaññāya odano pacīyati.
2. Te Goṇā dāsehi paharīyanti.
3. Tvaṃ balinā purisena ākaḍḍhīyasi.
4. Mayaṃ amhākaṃ arīhi mārīyāma.
5. Te migā tāya dāsiyā bandhīyanti.
6. Iminā vaḍḍhakinā* imasmiṃ gāme bahūni gehāni karīyanti.
7. Tumhe tasmiṃ gāme manussehi bandhīyatha.
8. Amhākaṃ bhaṇḍāni tesaṃ dāsehi gāmaṃ harīyanti.
9. Aṭṭhahi vāṇijehi cattāro assā nagaraṃ āharīyanti.
10. Mayaṃ amhākaṃ dhītarehi nattārehi ca vandīyāma.
11. Taṃ mahantaṃ khettaṃ pañcahi kassakehi kasīyati.
12. Vanitāya bahūni vatthāni tassaṃ pokkharaṇiyaṃ dhovīyanti.
13. Seṭṭhinā bahunnaṃ yācakānaṃ dānaṃ dīyati.
14. Tasmiṃ ārāme vasantehi bhikkhūhi sīlāni rakkhīyanti.
15. Chahi bhikkhūhi pañcasatānaṃ manussānaṃ dhammo desīyati.
16. Paññāsāya manussehi tasmiṃ āpaṇe bahūni bhaṇḍāni kiṇīyanti.
17. Dasahi vanitāhi dvisataṃ ambānaṃ vikkiṇīyati.
18. Dāsiyā pakko odano gahapatinā bhuñjīyati.
19. Magge ṭhito dārako tassa mātuyā hatthehi gaṇhīyati.
20. Buddhena devānaṃ manussānañca dhammo bhāsīyati.
* Vaḍḍhakī (m) carpenter.
Translate into Pali
1. The cows are tied with long ropes by the slaves.
2. Two black horses are bought by the two rich men.
3. You are beaten by four men.
4. This house is built (made) by eight carpenters.
5. Nine cows are killed by two tigers in that forest.
6. Thou art dragged to the field by those powerful men.
7. Many goods are sold in this village by those two merchants.
83

8. 9. 10. 11.
12. 13. 14. 15. 16. 17. 18. 19. 20.
You are tied fast by the people of the city.
The baby is carried to a physician by his mother.
The rice is well cooked by the second daughter of the merchant. The doctrine is preached to the people of this village by the monks
residing in that monastery*.
The rice cooked by the slave woman is eaten by her son and brothers. Many red clothes are washed in the tank by those women.
Three hundred mangoes are sold by six tall women.
Much wealth is given to his relations by that rich man.
All grass in this field is eaten by eight oxen and four cows.
The Buddha is worshipped everywhere in this island.
Two fields are ploughed by 12 farmers and six oxen.
Those who went by that path are killed by a lion.
The son of the man who walks on the road is beaten by that powerful
man.
* Vihāra (m) monastery.
70. The past and future forms of the Passive Voice are formed by adding “ī + ya” to the root before the verbal termination, e.g.,
Past 3rd singular:
- pahara + ī > pahara + ī-ya + ī = paharīyī = (he) was beaten
Future 3rd singular:
- paca + issati > paca + ī-ya + issati = pacīyissati = (it) will be cooked
Passive Participles 被动分词
71. The participles, like verbs, are divided into two classes, that of Active and Passive. The Active Present Participles are shown above (§50). The Passive Present Participle is formed by adding “ī + ya” to the root before the active termination, e.g.,
(1) paca + māna > paca + ī-ya + māna = pacīyamāna = being cooked
(2) pahara + nta > pahara + ī-ya + nta = paharīyanta = being beaten Forms like pacamāna (being cooked) and vuccamāna (being told) also are formed by assimilating “ya” with the last consonant of the root. (The rules of assimilation will be given in the Second Book.)
72. The Declinable Active Past Participles are very few. The Passive Past Participles are formed in various ways; the most common way to form them is to add “ta” or “ita” to the root or the verbal base, e.g.,
84

paca + ita = pacita (cooked) hara + ita = harita (carried) nahā + ita = nahāta (bathed) nī + ta = nīta (carried)
nā + ta = ñāta (known)
bhū + ta = bhūta (become, been) su + ta = suta (heard)
Here one notices that “ita” is added to the roots ending in a, and ta is added to the roots ending in vowels other than a. But this rule is not without exceptions.
A list of some Passive Past Participles is given above (§53). The words therein are formed in various ways; but the student should not bother at present about their formation.
Another form of Passive Past Participles much common in use is formed by adding ‘inna’ to the root and by dropping the last syllable or the vowel of the root, e.g.,
chida + inna = chinna (cut)
bhida + inna = bhinna (broken)
dā + inna = dinna (given)
tara + inna = tiṇṇa (crossed, gone ashore) ni + sīda + inna = nisinna (sat)
73. The Potential (or Future) Passive Participles are formed by adding ‘tabba’ and ‘anīya’ to the verbal base, e.g.,
kātabba / karaṇīya (must be, fit to be, or should be done) haritabba / haranīya (must be, fit to be, or should be carried) pacitabba / pacanīya (must be, fit to be, or should be cooked) bhuñjitabba (fit to be or should be eaten)
dhovitabba (fit to be or should be washed)
bhavitabba (fit to be or should become or happen) nisīditabba (fit to be or should be sat)
vattabba (fit to be or should be told)
vanditabba (fit to be or should be worshipped)
dātabba (fit to be or should be given)
chinditabba (fit to be or should be cut)
rakkhitabba (fit to be or should be observed or protected) uggaṇhitabba (fit to be or should be learnt)
85

1. 2. 3. 4. 5. 6.
7. 8.
9. 10.
11. 12.
13. 14.
Exercise 27
Suggested Solutions
Translate into English
Kaññāya bhuñjiyamānaṃ bhattaṃ sunakhassa dātabbaṃ (hoti). Purisena chindiyamāno rukkho gehassa upari patissati.
Purisehi khettāni kasitabbāni, vanitāhi tesaṃ bhattaṃ pacitabbaṃ. Puttehi dhītarehi ca pitaro mātaro ca vanditabbā honti.
Dāsena harīyamāno asso vāṇijānaṃ vikkiṇitabbo hoti.
Corehi paharīyamānā purisā aññaṃ kattabbaṃ adisvā* aṭaviṃ dhāviṃsu.
Sārathinā paharīyamāno asso rathaṃ ākaḍḍhanto sīghaṃ dhāvati. Tumhehi dānāni dātabbāni, sīlani rakkhitabbāni, puññāni kātabbāni
Sissehi dhammo sotabbo** satthāni*** uggaṇhitabbāni.
1.
2. 3.
4. 5. 6.
Mayā dīyamānaṃ**** bhuñjitabbaṃ bhuñjituṃ bahū yācakā āgacchanti.
Vanitā dhovitabbāni vatthāni ādāya vitthataṃ nadiṃ gamissati.
Yuvatiyo vandanīyāni cetiyāni disvā ekāya kaññāya ociniyamānāni padumāni yāciṃsu.
Mama bhātā tasmiṃ vane āhiṇḍanto chindanīye bahū rukkhe passi.
Mayā ovadiyamāno bālo vattabbaṃ apassanto khinno***** nisīdi. * Not seeing.
** Should be heard. *** Sciences.
**** Given by. ***** Dejected.
Translate into Pali
The fruit that is being eaten by the boy should not be given to another
The field should be ploughed by the farmers with their oxen.
(honti).
one.
Being beaten by an enemy and not knowing what should be done*, the man ran across the field.
Many beggars came to receive the alms given by the rich merchant. Your parents** are to be worshipped and protected by you.
Being admonished*** by the teacher the student began to learn what
should be learnt.
86

7. The horses that are being carried by the merchants are to be sold tomorrow.
8. Ths horse being beaten by the slave ran quickly to the field.
9. Precepts should be oberved and alms should be given by you.
10. Many clothes are to be washed by our friends.
11. Ten men cut many trees that should be cut in that garden.
12. The trees which are being cut by them will fall on other trees.
13. The merchants did not get any food that should be eaten by them.
14. What should happen will happen**** to us and the others.
15. The rice is to be cooked and carried to the field by us.
* Kim kātabban ti ajānanto.
** Mātāpitaro (is a compound noun). *** Ovadito.
**** Bhavissati = will happen.
Causal or Causative Verbs 使役动词
74. Causative verbs are formed by adding to the root the suffixes, (1) e, (2) aya, (3) āpe, or (4) āpaya,
before the verbal termination. The radical vowel of the root is lengthened or changed before these suffixes, when it is followed by one consonant, and remains unchanged if it is followed by a double consonant, e.g.,
pac + e + ti = pāceti (causes to cook)
pac + aya + ti = pācayati (causes to cook)
pac + āpe + ti = pācāpeti (causes to cook)
pac + āpaya + ti = pācāpayati (causes to cook)
N.B. — There is a similarity between ‘pāceti’, ‘pācayati’ and ‘coreti’, ‘corayati’; but the former are causal and the latter are simple verbs.
75. The group of verbs ‘coreti’, etc., called Curādi Group (see §15), always take ‘e’ and ‘aya’ in their simple forms and their causal bases are formed with ‘āpe’ and ‘āpaya’, e.g.,
Simple: coreti, corayati = steals
Causal: corāpeti, corāpayati = causes to steal
76. (A) Intransitive verbs become transitive when they take causal forms, e.g.,
Dārako sayati. (The baby sleeps.)
Mātā dārakaṃ sayāpeti. (The mother makes her baby sleep.)
87

(B) Transitive verbs take one or two more objects in their causal forms, e.g.,
Simple: Goṇo tiṇaṃ khādati.
Causal: Dāso goṇaṃ tiṇaṃ khādāpeti. (The slave causes the ox to eat grass.)
77. A list of causatives
kārāpeti = causes to (or makes one) do gaṇhāpeti = causes to (or makes one) take nahāpeti = causes to (or makes one) bathe bhojāpeti = causes to (or makes one) eat nisīdāpeti = causes to (or makes one) sit harāpeti = causes to (or makes one) carry āharāpeti = causes to (or makes one) bring gacchāpeti = causes to (or makes one) go chindāpeti = causes to (or makes one) cut mārāpeti = causes to (or makes one) kill
Exercise 28
Suggested Solutions
Translate into English
1. Seṭṭhī vaḍḍhakiṃ gehaṃ kārāpeti.
2. Mātā dārakaṃ pokkharaṇiyaṃ nahāpessati.
3. Amhākaṃ pitaro bhikkhū bhojāpesuṃ.
4. Vanitāyo dāsiṃ bhattaṃ pācāpesuṃ.
5. Pāpakārino dāsehi* bahū mige mārāpenti.
6. Gahapatayo purisehi* dārūni gaṇhāpenti.
7. Garu sisse dhammaṃ uggaṇhāpesi.
8. Adhipati purisehi rukkhe chindāpessati.
9. Ahaṃ kaññāhi bhaṇḍāni āharāpessāmi.
10. Tumhe bhātarehi kapayo gāmaṃ harāpetha.
11. Mayaṃ dasahi goṇehi khettaṃ kasāpessāma.
12. Mātā puttaṃ pīṭhe nisīdāpetvā bhattaṃ pacituṃ taṇḍule** āharāpesi.
* Instrumental is also used with the causal forms. ** taṇḍula (m, n) (uncooked) rice.
Translate into Pali
1. The sinner causes his brothers to kill birds.
88

2. The rich men make their sons gave alms.
3. The king makes the carpenters build five houses.
4. The charioteer makes the slave bring two horses near the chariot.
5. The women get their daughters cook rice for the guests.
6. The carpenter gets the work* done by the servants.
7. The leader gets his men cut many trees in his garden.
8. They will get the field ploughed by 20 oxen.
9. I will make my son eat some food.
10. We will cause our slaves to go to the town.
11. They make the cows eat grass.
12. Do not allow him do that work*.
* work = kamma (n), kammanta (m). The New Pali Course Book 1
Vocabulary 词汇表 Pali - English 词汇表:巴-英
Abbreviations 缩略语表
m. Masculine 阳性
f. Feminine 阴性
n. Neuter 中性
ind. Indeclinable 没有词尾
变化
adv.Adverb 副词
v.Verb 动词 adj.Adjective 形容词 inf. Infinitive 不定式 pr.p. Present Participle 现
在分词
p.p. Past Participle 过去分

pot.p. Potential Participle
可能性分词
pron. Pronoun 代名词
ger. Gerund 动名词
3. Of the three genders 三 性词
89

[a]
atthaññū (m) knower of the meaning.
adāsi (v) gave.
addhā (ind) certainly. adhipati (m) lord, leader. anugacchati (v) follows. anussarati (v) remembers. anussaranta (pr.p)
remembering.
antarā (ind) between.
anto (ind) in, inside. apagacchati (v) goes away. apaci (v) cooked.
apara (adj) another, western. apassanta (pr.p) not seeing. api (ind) and, also.
appaka (adj) few, a little. abhavi (v) was.
abhiṇhaṃ (adv) constantly,
often.
amata (n) ambrosia, the
supreme bliss.
amba (m) mango.
ambu (n) water.
ammā (f) mother.
amhe (pron) we.
amhākaṃ (pron) to us, our. ayaṃ (m, f) this [man,
woman].
arañña (n) forest.
旅行
akkhi (n) eye. 眼睛 agacchi (v) went. 去
aggi (m) fire. 火
aṅguli (f) finger. 手指 acari (v) walked, travelled.
acci (n) flame. 火焰 aja (m) goat. 山羊
ajja (ind) today. 今天
añña (adj) another, other. aññatara (adj) certain. aṭavi (f) forest.
aṭṭha (3) eight.
aṭṭhama (adj) eighth. aṭṭhavīsati (f) twenty-eight. aṭṭhasata (n) 800. aṭṭhādasa (3) eighteen. aṭṭhārasa (3) eighteen. aṭṭhāsi (v) stood.
aṭṭhāsīti (f) eighty-eight. aṭṭhi (n) bone, seed.
aṇḍa (n) egg.
atikkamituṃ (inf) to
surpass.
atithi (m) guest.
atthi (v) is, has.
atha (ind) then, after that.
90

ari (m) enemy.
alaṅkaroti (v) decorates, adorns.
asani (f) thunderbolt. asi (m) sword.
asīti (f) eighty.
assa (m) horse.
assa (pron) his, to him. assā (pron) her, to her. assu (n) tear.
ahi (m) serpent.
ahaṃ (pron) I. [ā]
ākaḍḍhati (v) drags, pulls.
ākaddhīyati (v) is dragged, is pulled.
ākāsa (m) sky.
ākhu (m) rat.
āgacchati (v) comes. āgacchi (v) came.
āgata (p.p) come.
āgantvā (ger) having come. āgantuṃ (inf) to come. āgamma (ger) having come. ādāya (ger) having taken. āneti (v) brings.
ānesi (v) brought.
ānetvā (ger) having brought. āpaṇa (m) shop, market. āma (adj) unripe.
āma (ind) yes.
āyu (n) age.
āyudha (n) weapon. ārabhati (v) begins. ārabhi (v) began. ārāma (m) grove,
monastery.
āruyha (ger) having
ascended.
āruhati (v) ascends.
āruhi (v) ascended.
āruhitvā (ger) having ascended.
āloka (m) light.
āvāṭa (m) pit.
āhaṭa (p.p) brought. āharati (v) brings. āharanta (pr.p) bringing. āharāpeti (v) causes to
bring.
āhari (v) brought.
91
[i]
āharituṃ (inf) to bring. āharīyati (v) is brought. āhāra (m) food. āhiṇḍati (v) wanders.
icchati (v) wishes. itara (adj) the other. ito (ind) hence.
itthī (f) woman. idaṃ (n) this [thing]. idāni (ind) now.

idha (ind) here.
ima (adj) this.
imā (pron) these [women]. ime (pron) these [men].
isi (m) sage.
isipatanārāma (m) the grove
of Isipatana (at Sarnath).
[u]
ukkhipitvā (ger) having raised up.
uggaṇhāti (v) learns.
uggaṇhitabba (pot.p) that should be learnt.
ucca (adj) high, tall.
ucchu (m) sugarcane. uṭṭhahati (v) rises up. uṭṭhahitvā (ger) having risen
[e]
up.
uṭṭhāpetvā (ger) having
awaken.
uḍḍeti (v) flies.
uttara (adj) northern. uttāna (adj) shallow. udaka (n) water. udadhi (m) ocean. udeti (v) rises up. upari (ind) above. uppala (n) water-lily. ubhaya (3) both. ussahati (v) tries.
eka (adj) one, certain. ekakkhattuṃ (adv) once. ekacattāḷīsati (f) forty-one. ekatiṃsati (f) thirty-one. ekato (ind) together. ekadā (adv) one day, once. ekadhā (adv) in one way. ekattha (adv) in one place. ekamantaṃ (adv) aside. ekavīsati (f) twenty-one. ekasaṭṭhi (f) sixty-one. ekādasa (3) eleven. ekādasama (adj) eleventh. ekāsīti (f) eighty-one. ekūnacattāḷīsati (f) 39. ekūnatiṃsati (f) 29. ekūnapaññāsati (f) 49. ekūnanavuti (f) 89. ekūnavīsati (f) 19. ekūnasaṭṭhi (f) 59. ekūnasattati (f) 69. ekūnasata (n) 99. ekūnāsīti (f) 79.
eta (3) that, this.
ettha (adv) here.
evaṃ (ind) thus, yes.
esā (f) that [woman]. (stem:
92
eta)
eso (m) that [man]. (stem:
eta)

[o]
okkamma (ger) having moved aside.
ocināti (v) gathers, collects.
ocinitvā (ger) having collected.
ocinituṃ (inf) to gather, to collect.
otarati (v) descends.
otaritvā (ger) having descended.
odana (m/n) [boiled] rice. otiṇṇa (p.p) descended. oruyha (ger) having
descended.
oruhati (v) descends.
oloketi (v) looks at. olokenta (pr.p) looking at.
[k]
kathā (f) speech, talk. katheti (v) says.
kathesi (v) said, told. kadalī (f) plantain.
kadā (adv) when?
kapi (m) monkey.
kamma (n) work. kammanta (m) work. kammakāra (m) worker. karaṇīya (pot.p) that should
be done.
kari (v) did.
karissati (v) will do. karī (m) elephant. karīyati (v) is done. karoti (v) does.
karonta (pr.p) doing. kavi (m) poet.
kasati (v) ploughs. kasīyati (v) is ploughed. kassaka (m) farmer. kāka (m) crow.
kākī (f) she-crow.
kātabba (pot.p) that should be done.
kātuṃ (inf) to do. kāraṇa (n) reason. kārāpeti (v) causes to do. kāya (m) body.
kāla (m) time.
kālaṃ karoti (v) dies. kāsu (f) pit.
kacchu (f) itch.
kaññā (f) girl.
kaṭacchu (m) spoon. kaṇeru (f) she-elephant. kata (p.p) made, done. katama (3) which of the
many.
katara (3) which of the two.
kattu (m) doer, compiler. kattha (adv) where. katvā (ger) having done. kathaṃ (ind) how.
93

kāḷa (adj) black.
kiṇanta (pr.p) buying. kiṇāti (v) buys.
kiṇi (v) bought.
kiṇitvā (ger) having bought. kiṇīyati (v) is bought.
kitti (f) fame.
kiṃ (3) what?
kīḷati (v) plays.
kīḷitvā (ger) having played. kukkuṭī (f) hen.
kucchi (m/f) belly.
kuṭṭhī (m) leper.
kuto (ind) from where? kuddha (p.p) enraged,
angry.
kumāra (m) boy.
kamārī (f) girl.
kula (n) family, caste. kulavantu (adj) of the high
caste.
kuhiṃ (adv) where?
kūla (n) [river] bank. ketu (m) banner.
ko (m) who? (Nom.) kodha (m) anger. koḷambanagara (n) city of
Colombo.
[kh]
[g]
khara (adj) rough, coarse. khādati (v) eats. khādanta (pr.p) eating. khādi (v) ate.
khāditvā (ger) having eaten. khinna (p.p) dejected.
khīra (n) milk.
khuddaka (adj) small. khudā (f) hunger.
khetta (n) field.
gacchati (v) goes. gacchanta (pr.p) going. gacchāpeti (v) causes to go. gacchi (v) went. gacchissati (v) will go. gaṅgā (f) river.
gaṇī (m) one who has a
khaṇati (v) digs. khanti (f) patience.
following.
gaṇṭhi (m) knot.
gaṇhāti (v) takes.
gaṇhāpeti (v) causes to take. gaṇhi (v) took.
gaṇhituṃ (inf) to take. gaṇhīyati (v) is taken.
gata (p.p) gone.
gantu (m) goer.
gantuṃ (inf) to go.
gantvā (ger) having gone. gamissati (v) will go. gambhīra (adj) deep.
94

garu (m) teacher.
gavesati (v) seeks. gahapati (m) householder. gahita (p.p) taken.
gahetvā (ger) having taken. gāma (m) village.
gāyati (v) sings.
gāyanta (pr.p) singing. gāvī (f) cow.
giri (m) mountain.
gīvā (f) neck.
guṇavantu (adj) virtuous. guhā (f) cave.
geha (m, n) house.
goṇa (m) ox.
godhā (f) iguana.
ghaṭa (m) water-pot. ghāṇa (n) nose. ghāyituṃ (inf) to smell.
[c]
possessor of eyes.
canda (m) moon.
catutthī (f) Dative. catuddasa (3) fourteen. catuppada (m) quadruped. caturāsīti (f) eighty-four. catuvīsati (f) twenty-four. carati (v) walks.
caranta (pr.p) walking. caritvā (ger) having walked. citta (n) mind.
cinteti (v) thinks.
cintetvā (ger) having
thought.
cintesi (v) thought.
ciraṃ (adv) [for a] long time.
[gh]
cuddasa (3) fourteen. cuddasama (adj) fourteenth. cetiya (n) shrine, pagoda. cora (m) thief.
coreti (v) steals.
coresi (v) stole.
[ch]
ca (ind) and. cakkhu (n) eye. cakkhumantu (adj)
cha (3) six.
chaṭṭha (adj) sixth. chaṭṭhī (f) Genitive. chattha (n) umbrella. chattiṃsati (f) thirty-six. chattī (m) one who has an
cattāḷisati (f) forty.
catu (3) four.
catuttiṃsati (f) thirty-four. catuttha (adj) fourth.
umbrella.
channavuti (f) ninety-six.
chabbīsati (f) twenty-six.
95

chāyā (f) shade, shadow. chāsīti (f) eighty-six. chindati (v) cuts.
chindanta (pr.p) cutting. chindāpeti (v) causes to cut. chinditabba (pot.p) that
should be cut.
chinna (p.p) cut.
[j]
leg.
ṭhapeti (v) keeps. ṭhapetu (v) let him keep. ṭhapesi (v) kept.
ṭhāna (n) place.
ṭhita (p.p) stood.
[ḍ]
ḍasitvā (ger) having bitten or stung.
[t]
ta (3) that.
taṇḍula (n) rice [uncooked]. tatiya (adj) third.
tato (ind) thence, from
there.
tattha (adv) there.
tatra (adv) there.
tathā (ind) so, likewise, in that way.
tadā (adv) then.
tarati (v) crosses.
taritvā (ger) having crossed. taru (m) tree.
taruṇī (f) young woman. tava = thine, your.
tassa = his.
tassā = of her, to her.
tahiṃ (adv) there.
tā (f) those women.
tāni = those things.
[ñ]
[ṭ]
ñāṇa (n) wisdom. ñāta (p.p) known. ñātu (m) knower.
jaṅghā (f) shank, calf of the
jaṇṇu (m) knee.
jatu (n) sealing wax. jayatu (v) let him conquer. jala (n) water.
jāṇu (m) knee.
jānāti (v) knows.
jāleti (v) kindles.
jālesi (v) kindled.
jināti (v) wins.
jivhā (f) tongue.
jetu (m) victor.
ṭhatvā (ger) having stood. ṭhapita (p.p) kept.
96
ḍasati (v) bites, stings.

ti (3) three.
tiṭṭhati (v) stands. tiṭṭhanta (pr.p) standing. tiṇa (n) grass.
tiṇṇa (p.p) crossed, gone
ashore.
tinavuti (f) ninety-three.
dadanta (pr.p) giving. dadamāna (pr.p) giving. dadāti (v) gives.
dadi (v) gave.
daddu (f) eczema.
dadhi (n) curd.
dantī (m) tusker, elephant. dasa (3) ten.
dasakoṭi (f) hundred
million.
dasama (adj) tenth.
dasalakkha (n) million. dasasata (n) thousand. dasasahassa (n) ten
thousand.
dassanīya (adj) handsome,
beautiful.
daḷhaṃ (adv) tightly.
dāṭhī (m) tusker, serpent.
dātabba (pot.p) that should be given.
dātu (m) given.
dātuṃ (inf) to give.
dāna (n) alms, charity. dāyaka (m) giver.
dāraka (m) young one, boy. dārikā (f) girl.
dāru (n) firewood.
dāsa (m) slave.
dāsī (f) slave woman. dinna (p.p) given.
divasa (m) day.
[d]
tipu (n) lead.
tiriyaṃ (adv) across. tiṃsati (f) thirty. tiṃsatima (adj) thirtieth. tiṃsā (f) thirty.
tumhe = you.
tuyhaṃ = to you, your. tulā (f) scale, balance.
te (m) they.
te-asīti (f) eighty-three. tettiṃsati (f) thirty-three. tenavuti (f) ninety-three. tepaññāsā (f) fifty-three. terasa (3) thirteen. terasama (adj) thirteenth. tevīsati (f) twenty-three. tesaṭṭhi (f) sixty-three. tesattati (f) seventy-three. teḷasa (3) thirteen.
tvaṃ = thou.
dakkhiṇa (adj) southern. daṭṭha (p.p) bitten.
datvā (ger) having given.
97

divā (ind) day-time.
disā (f) direction.
disvā (ger) having seen. dīgha (adj) long. dīghajīvī (m) possessor of
long life.
dīpa (m) island, lamp.
dīpi (m) leopard. dīyati (v) is given. dīyamāna (pr.p) being
given.
dukkha (n) pain, misery,
trouble.
dukkhaṃ (adv) with
difficulty, miserably.
dutiya (adj) second.
dundubhi (f) drum. dubbala (adj) feeble.
deti (v) gives.
deva (m) rain, deity. devatā (f) deity.
devī (f) queen, goddess. desanā (f) preaching. desita (p.p) preached. deseti (v) preaches. desesi (v) preached. desīyati (v) is preached. doṇi (f) canoe, boat.
dolā (f) palanquin. dvatti

divā (ind) day-time.
disā (f) direction.
disvā (ger) having seen. dīgha (adj) long. dīghajīvī (m) possessor of
long life.
dīpa (m) island, lamp.
dīpi (m) leopard. dīyati (v) is given. dīyamāna (pr.p) being
given.
dukkha (n) pain, misery,
trouble.
dukkhaṃ (adv) with
difficulty, miserably.
dutiya (adj) second.
dundubhi (f) drum. dubbala (adj) feeble.
deti (v) gives.
deva (m) rain, deity. devatā (f) deity.
devī (f) queen, goddess. desanā (f) preaching. desita (p.p) preached. deseti (v) preaches. desesi (v) preached. desīyati (v) is preached. doṇi (f) canoe, boat.
dolā (f) palanquin. dvattiṃsati (f) thirty-two. dvādasa (3) twelve. dvādasama (adj) twelfth.
dvānavuti (f) ninety-two. dvāvīsati (f) twenty-two. dvāsaṭṭhi (f) sixty-two. dvāsattati (f) seventy-two. dvāsīti (f) eighty-two.
dvi (3) two.
dvikkhattuṃ (adv) twice. dvicattāḷīsati (f) forty-two. dvidhā (ind) in two ways,
into two.
dvinavuti (f) ninety-two.
dvisattati (f) seventy-two. dvisata (n) two hundred. dveasīti (f) eighty-two. dvepaṇṇāsā (f) fifty-two. dvesattati (f) seventy-two.
[dh]
98
dhana (n) wealth. dhanavantu (adj) rich. dhanu (n) bow. dhamma (m) doctrine. dhātu (f) element, relic. dhāvati (v) runs. dhāvanta (3) running. dhāvi (v) ran.
dhāvitvā (ger) having run. dhītu (f) daughter.
dhūli (f) dust.
dhenu (f) cow [of any kind]. dhovati (v) washes.
dhovitabba (pot.p) that should be washed.
nidhi (m) hidden treasure. nibbattituṃ (inf) to be born. nibbattitvā (ger) having
born.
niraya (m) hell.
nilīyati (v) hides.
nisinna (p.p) sat.
nisīdati (v) sats.
nisīdāpeti (v) causes to sit. nisīdi (v) sat.
nisīditabba (pot.p) should be sat.
nisīditvā (ger) having sat. nīca (adj) low, vulgar. nīta (p.p) led, carried. nīla (adj) blue.
nīharati (v) ejects. neti (v) leads, carries. netu (m) leader.
nesi (v) led, carried.
[p]
[n]
dhovīyati (v) is washed.
na (ind) not, no. nagara (n) city. nattu (m) grandson. natthi (v) is not. nadī (f) river. nayana (n) eye. nara (m) man.
nava (3) nine.
navama (adj) ninth. navasata (n) nine hundred. navuti (f) ninety.
na santi = are not.
nahāta (p.p) bathed.
nahātvā (ger) having bathed. nahāpeti (v) causes to bathe. nahāyati (v) bathes. nahāyanta (pr.p) bathing. nāma (n) name.
nārī (f) woman.
nāvā (f) ship.
nāsā (f) nose.
nāḷi (f) corn measure, tube. nāḷikera (m) coconut. nikkhanta (p.p) got out. nikkhamati (v) goes out. nikkhamma (ger) having
pakka (p.p) cooked, ripe. pakkhipati (v) puts in. pakkhī (m) bird. paggayha (ger) having
come out.
niddā (f) sleep.
raised up.
pacati (v) cooks.
pacatu (v) let him cook. pacanta (pr.p) cooking. pacamāna (pr.p) cooking. pacanīya (pot.p) that should
be cooked.
99

paci (v) cooked.
pacita (p.p) cooked. pacitabba (pot.p) that should
be cooked.
pacituṃ (inf) to cook.
pacitvā (ger) having cooked. pacchā (ind) afterwards. pañca (3) five.
pañcadasa (3) fifteen. pañcama (adj) fifth. pañcatiṃsati (f) thirty-five. pañcadhā (ind) in five ways. pañcavīsati (f) twenty-five. pañcasata (n) five hundred. paññavantu (adj) wise. paññā (f) wisdom.
paññāsati (f) fifty.
paññāsā (f) fifty. paṭinivatti (v) went back. paṭiyādetuṃ (inf) to make,
to prepare.
paṭhama (adj) first.
paṇṇa (n) leaf. paṇṇarasa (3) fifteen. paṇṇāsati (f) fifty. paṇḍita (m) wise man. patati (v) falls.
pati (m) husband, master. pati (v) fell down.
patti (f) infantry.
paduma (n) lotus.
panasa (m) jack-fruit.
pabbata (m) mountain.
pabbajati (v) becomes a monk, renounces.
pabhū (m) overlord. para (adj) other, latter. parasuve (ind) day after
tomorrow.
parahīyo (ind) day before
yesterday.
paridahati (v) wears.
parisā (f) retinue, following. pavisati (v) enters. pavisitvā (ger) having
entered.
pasu (m) beast.
passati (v) sees.
passanta (pr.p) seeing, looking at.
passituṃ (inf) to see. pahaṭa (p.p) beaten. paharati (v) beats. paharitvā (ger) having
beaten.
paharīyati (v) is beaten.
pahāya (ger) having left. pāka (m) cooking, boiling. pācayati (v) causes to cook. pācāpayati (v) causes to
cook.
pācāpeti (v) causes to cook.
pāceti (v) causes to cook. pāṭhasālā (f) school.
100

pāṇi (m) hand.
pāteti (v) fells, makes to fall.
pātesi (v) felled.
pātuṃ (inf) to drink.
pāto (ind) in the morning. pāda (m) foot, leg.
pāpa (n) sin.
pāpakārī (m) sinner,
evil-doer.
pāleti (v) protects, governs.
puna (ind) again.
puppha (n) flower.
pubba (adj) former, eastern. purato (ind) in front.
purā (ind) before, formerly. purisa (m) man.
pulina (n) sand.
pūjā (f) offering.
pūjeti (v) offers, honours. pūjesi (v) respected, offered. pūjetvā (ger) having
offered.
pokkharanī (f) pond.
[ph]
[b]
pālesi (v) protected. pāvisi (v) entered. pāsāṇa (m) stone, rock. pitu (m) father.
pharasu (m) axe, hatchet. phala (n) fruit, nut. phalavantu (adj) fruitful.
pipāsā (f) thirst.
pivati (v) drinks.
pivatu (v) let him drink. pivamāna (pr.p) drinking. pivituṃ (inf) to drink. pivitvā (ger) having drunk. piḷandhitvā (ger) having
donned.
pītha (n) chair.
pīta (p.p) drunk.
pīta (adj) yellow.
pīḷita (p.p) oppressed. pīḷeti (v) oppressed.
puñña (n) merit, fortune. paññavantu (adj) fortunate,
meritorious.
putta (m) son.
battiṃsati (f) thirty-two. bandhati (v) binds, ties. bandhīyati (v) is bound. bandhu (m) relation. bandhumantu (adj) one who
101
has relations.
bala (n) power.
balavantu (adj) powerful, strong.
balī (m) powerful.
bahu (adj) many.
bahuka (adj) many. bārāṇasī (f) Benares [city].

bāla (adj) young, foolish. bāhu (m) arm.
buddha (m) the Enlightened
One.
buddhi (f) wisdom.
buddhimantu (adj) wise. bodhi (m/f) Bo-tree. brāhmaṇī (f) brahmin
woman.
[bh]
bhagavantu (m) the Buddha, the Exalted One. (adj) the fortunate.
bhaginī (f) sister. bhañjati (v) breaks. bhaṇḍa (n) goods. bhattu (m) husband,
supporter.
bhariyā (f) wife.
bhavati (v) is, becomes. bhavatu (v) let it be. bhavitabba (pot.p) that
should happen.
bhāgī (m) sharer.
bhājetvā (ger) having divided.
bhātu (m) brother. bhānu (m) sun. bhānumantu (m) sun. bhāyati (v) fears. bhāyitvā (ger) having
feared.
bhāsati (v) says.
bhāsīyati (v) is told, is said.
bhikkhu (m) Buddhist monk.
bhindati (v) breaks. bhinna (p.p) broken. bhuñjati (v) eats. bhuñjanta (pr.p) eating. bhuñjitabba (pot.p) that
should be eaten.
bhuñjituṃ (inf) to eat.
bhuñjīyati (v) is eaten. bhutta (p.p) eaten. bhūpati (m) king. bhūpāla (m) king. bhūmi (f) earth, ground. bhogī (m) serpent. bhojāpeti (v) feeds. bhottuṃ (inf) to eat.
magga (m) path.
102
[m]
majjhima (adj) medium, central.
mañca (m) bed.
mañjūsā (f) box.
maṇi (m) gem.
mata (p.p) dead.
mati (f) wisdom. mattaññū (adj) temperate,
one who knows the measure. madhu (n) honey.

manussa (m) man, human being.
mayaṃ = we.
mayhaṃ = to me, my. mayūra (m) peacock. maraṇa (n) death.
marati (v) dies.
mahanta (pr.p) big, large,
great.
mahallaka (adj) elderly, old.
mahī (f) earth, the river of that name.
[y]
yaṭṭihi (m/f) stick, walking stick.
yattha (adv) where (relative).
yadā (adv) whenever. yasavantu (adj) famous. yāgu (f) rice, gruel. yācaka (m) beggar. yācati (v) begs.
yācanta (pr.p) begging. yāci (v) begged.
yāva (ind) as far as.
yāva … tāva (ind) until. yuvati (f) maiden.
yojeti (v) harnesses, joins,
composes.
rakkhati (v) protects. rakkhatu (v) let him protect. rakkhitabba (pot.p) that
mā (ind) [do] not.
mātu (f) mother.
mārāpeti (v) causes to kill.
mārita (p.p) killed.
mārīyati (v) is killed.
māreti (v) kills.
māresi (v) killed.
mālā (f) garland. [r] mālī (m) possessor of a
garland.
māsa (m) month.
miga (m) deer, beast. migī (f) she-deer.
miṇāti (v) measures. mitta (m) friend.
muṭṭhi (m) fist, hammer. mudu (adj) soft.
muni (m) monk. mūla (n) root, money.
103
ya (3) which (relative).
should be observed or protected. rakkhīyati (v) is protected.
rajja (n) kingdom.
rajju (f) rope.
ratta (adj) red.
ratti (f) night.
ratha (m) chariot.
ravi (m) sun.
ravitvā (ger) having crowed.

[l]
rassa (adj) short.
rāsi (m) heap. rukkha (m) tree.
rūpa (n) form, image. rodati (v) cries. rodanta (pr.p) crying.
vadati (v) says.
vadana (n) face, mouth. vana (n) forest.
vanitā (f) woman. vandati (v) bows down,
worships.
vandita (p.p) worshipped.
vanditabba (pot.p) that should be worshipped.
vandīyati (v) is worshipped. vapu (n) body.
varāha (m) pig.
vasati (v) dwells.
vasanta (pr.p) living. vasu (n) wealth. vasudhā (f) earth. vassa (m/n) year, rain. vassati (v) rains. vaḷavā (f) mare.
vā (ind) or, either - or. vācā (f) word.
vāṇija (m) merchant. vānara (m) monkey. vāpī (f) tank.
vāri (n) water.
vālukā (f) sand. vikkiṇanta (pr.p) selling. vikkiṇāti (v) sells. vikkiṇi (v) sold. vikkinīyati (v) is sold. vijju (f) lightning. viññātu (m) knower.
lakkha (n) hundred thousand.
laṅkā (f) [island] of Ceylon. latā (f) creeper.
laddha (p.p) got.
laddhā (ger) having got. laddhuṃ (inf) to get. labhati (v) gets, receives. labhituṃ (inf) to get.
likhati (v) writes. lekhaka (m) clerk. loka (m) world. locana (n) eye.
[v]
vaṇita (p.p) wounded. vaṇitamakāsi (v) wounded. vaḍḍhakī (m) carpenter. vattabba (pot.p) that should
be told.
vattu (m) sayer.
vattha (n) cloth.
vatthu (n) base, site, ground. vadaññū (adj) charitable.
104

viññu (m) wise man. vitthata (p.p) broad, wide. vidū (m) wise man. vidhāya (ger) having done
or commanded.
vinā (ind) except, without.
vinetu (m) instructor. visikhā (f) street. visuṃ (ind) severally,
separately.
viharanta (pr.p) residing,
living.
vihāra (m) monastery.
vīsati (f) twenty. vīsatima (adj) twentieth. vīhi (m) paddy.
vuṭṭhi (f) rain.
vutta (p.p) said.
vuttha (p.p) dwelt, lived. vuddhi (f) increase,
progress.
ve (ind) certainly.
vejja (m) doctor, physician. veṇu (m) bamboo.
veḷu (m) bamboo.
vyādhi (m) sickness.
sakiṃ (adv) once. sakuṇa (m) bird. sakuṇī (f) she-bird. sakkoti (v) is able.
sakkharā (f) sugar, gravel. sakhī (f) woman-friend. sagga (m) heaven. saṅgha (m) community. sace (ind) if.
saṭṭhi (f) sixty.
sata (n) hundred. satakoṭi (f) thousand
million.
satama (adj) hundredth.
satalakkha (n) ten million.
satasahassa (n) hundred thousand.
sati (f) memory.
satimantu (adj) mindful. satta (3) seven.
sattadasa (3) seventeen. sattati (f) seventy. sattatiṃsati (f) thirty-seven. sattama (adj) seventh. sattamī (f) Locative. sattarasa (3) seventeen. sattavīsati (f) twenty-seven. sattāsīti (f) eighty-seven. sattu (m) enemy.
sattha (n) science. (m)
caravan.
satthi (m/n) thigh.
satthu (m) teacher, adviser. sadā (ind) ever, always. saddhiṃ (ind) with. sanikaṃ (adv) slowly.
[s]
105

santi (v) are.
santi (f) peace, relief. santika (adj) near. sannipatati (v) assembles. sappi (n) ghee.
sabba (adj) all, every. sabbattha (adv) everywhere. sabbaññū (m) the
Omniscient One.
sabbadā (adv) ever, always.
sabhā (f) committee, society.
samaṃ (adv) equally, evenly.
sayati (v) sleeps.
sayanta (pr.p) sleeping. sayita (p.p) slept.
sayi (v) slept.
sayitvā (ger) having slept. sasī (m) moon.
sassu (f) mother-in-law. saha (ind) with.
sahasā (adv) suddenly. sahassa (n) thousand.
sā = she.
sākhā (f) branch. sādhukaṃ (adv) well.
sāmī (m) master, lord. sāyaṃ (ind) in the evening. sārathī (m) charioteer.
sālā (f) hall.
sāvatthī (f) city of that name.
sikkhāpada (n) precept. sikhī (m) peacock. sindhu (m) sea.
silā (f) stone.
sissa (m) student.
sighaṃ (adv) quickly.
sīla (n) virtue, precept. sīlavantu (adj) observant of
precepts, virtuous. sīha (m) lion.
sīhī (f) lioness.
sukha (n) comfort. sukhaṃ (adv) comfortably. sukhī (m) receiver of
comfort, happy.
suṇāti (v) hears.
suta (p.p) heard.
sutta (p.p) slept.
sutvā (ger) having heard. sunakha (m) dog.
surā (f) liquor, intoxicant. suriya (m) sun.
surūpa (adj) handsome,
beautiful.
suvaṇṇa (n) gold.
suve (ind) tomorrow. susāna (n) cemetery. susu (m) young one. seṭṭhī (m) millionaire. seta (adj) white.
106

setu (m) bridge.
senā (f) army, multitude. so = he (stem: ta)
sota (n) ear, stream. sotabba (pot.p) that should
be heard.
sotu (m) hearer.
sopāṇa (n) stair. soḷasa (3) sixteen.
[h]
hotu (v) let it be.
The New Pali Course Book 1
English – Pali 词汇表:英-巴 Abbreviations 缩略语表
m. Masculine
f. Feminine
n. Neuter
indec. Indeclinable adv. Adverb
v. Verb
adj. Adjective
inf. Infinitive
pr.p. Present Participle p.p. Past Participle pron. Pronoun
ger. Gerund
3. Of the three genders
[a]
haṭa (p.p) carried.
hata (p.p) killed.
hattha (m) hand. hatthinī (f) she-elephant. hatthī (m) elephant. hadaya (n) heart.
harati (v) carries.
haraṇīya (pot.p) that should be carried.
haranta (pr.p) carrying. harāpeti (v) causes to carry. hari (v) carried.
harita (p.p) carried. harituṃ (inf) to carry. harīyati (v) is carried. hasati (v) laughs.
hasanta (pr.p) laughing. himavantu (m) the
Himalayas.
hīyo (ind) yesterday.
hoti (v) is, becomes.
across tiriyaṃ (adv) adorns alaṅkaroti (v) adviser satthu (m) afterwards pacchā (adv) again puna (indec)
age āyu (n)
all sabba (adj)
alms dāna (n)
always sadā, sabbadā (adv) and ca, api (indec)
107

anger kodha (m)
another añña, apara (adj) arm bāhu (m)
army senā (f)
ascended āruhi (v) ascends āruhati (v)
aside ekamantaṃ (adv) assembles sannipatati (v) ate khādi (v)
axe pharasu (m)
[b]
begins ārabhati (v)
began ārabhi (v)
belly kucchi (m/f) Benares [city] bārānasī (f) between antarā (indec) big mahanta (adj)
bird sakuṇa, pakkhī (m) bitten daṭṭha (p.p) black kāḷa (adj)
blue nīla (adj)
boat doṇi (f)
body vapu (n), kāya (m) boiled rice odana (m/n),
bhatta (n)
bone aṭṭhi (n)
Bo-tree bodhi (m/f)
bow dhanu (n)
box mañjūsā (f)
boy dāraka, kumāra (m) brahman woman brāhmaṇī
(f)
branch sākhā (f)
breaks bhañjati (v)
bridge setu (m)
bringing āharanta (pr.p) broad vitthata (p.p)
broken bhinna (p.p)
brother bhātu (m)
brought āhaṭa (p.p)
brought āhari, ānesi (v) Buddha bhagavantu, buddha
(m)
balance tulā (f)
bamboo veṇu, veḷu (m) bank [of a river] kūla (n) banner ketu (m)
base vatthu (n), bhūmi (f) bathed nahāta (p.p) bathing nahāyanta (pr.p) beast pasu, miga (m) beaten pahaṭa (p.p)
beats paharati (v)
beautiful dassanīya, surūpa
(adj)
becomes hoti, bhavati (v)
becomes a monk pabbajati
(v)
bed mañca (m) sayana (n)
been bhūta (p.p)
before purā, purato (indec) begging yācanta (pr.p) begs yācati (v)
108

buying kiṇanta (pr.p) buys kiṇāti (v)
[c]
(p.p)
carries harati, neti (v)
carrying haranta (pr.p) cash mūla (n)
caste kula (n)
cave guhā (f)
causes to bathe nahāpeti (v) causes to bring āharāpeti (v) causes to carry harāpeti (v) causes to cook pācāpeti,
pāceti, pācayati (v)
causes to cut chindāpeti (v)
causes to do kārāpeti (v) causes to go gacchāpeti (v) causes to kill mārāpeti (v) causes to sit nisīdāpeti (v) causes to take gaṇhāpeti (v) cemetery susāna (n) certainly addhā, ve,
ekantaṃ (indec)
Ceylon laṅkā (f)
charitable vadaññū (adj) charioteer sārathī (m) charity dāna (n)
city nagara, pura (n)
clerk lekhaka (m) climbed āruhi (v) climbs āruhati (v) coarse khara (adj) coconut nāḷikera (m) collects ocināti (v) Colombo [city of]
koḷambanagara (n) come āgata (p.p)
comes āgacchati (v) comfort sukha (n) comfortably sukaṃ (adv) community saṅgha (m) constantly abhiṇhaṃ (adv) cook sūda (m)
cooked pakka, pacita (p.p) cooked apaci, paci (v) cooking pacanta (pr.p) cooking pāka (gerund) (m) cooks pacati (v)
corn dhañña (n)
corn measure nāḷi (f)
cow gāvī (f)
cow [of any kind] dhenu (f) creeper latā (f)
cries rodati (v)
crossed tiṇṇa (p.p)
crow kāla (m)
crying rodanta (pr.p)
curd dadhi (n)
cut chinna (p.p)
cutter chettu (m)
carpenter vaḍḍhakī (m) carried hari, nesi (v) carried haṭa, harita, nīta
109

cutting chindanta (pr.p) cuts chindati (v)
daughter dhītu (f) day divasa (m)
day after tomorrow
parasuve (indec)
day before yesterday
parahīyo (indec)
day time divā (indec)
dead mata (p.p)
death maraṇa (n)
decorates alaṅkaroti (v) deep gambhīra (adj)
deer miga (m)
deity deva (m) devatā (f) descended otiṇṇa (p.p) descends oruhati, otarati (v) did kari, akari (v)
dies marati, kālaṃ karoti (v) digs khaṇati (v)
direction disā (f)
doctor vejja (m)
doctrine dhamma (m)
doer kattu (m)
does karoti (v)
dog sunakha (m)
done kata (p.p)
doing karonta (pr.p)
[do] not mā (indec)
drags ākaḍḍhati (v)
drinking pivamāna (pr.p) dropped pātesi (v)
drum dundubhi (f)
dust dhūli (f)
dwarf rassa (adj) dwells vasati (v) dwelt vuttha (p.p)
ear sota, ghāṇa (n)
earth vasudhā, bhūmi, mahī
[d]
110
[e]
(f)
eastern pubba (adj)
eat khādati, bhuñjati (v) eaten bhutta, khādita (p.p) eating khādanta, bhuñjanta
(pr.p)
(f)
eczema daddu (f) egg aṇḍa (n)
eight aṭṭha (3) eighteen aṭṭhārasa,
aṭṭhādasa (3)
eighth aṭṭhama (adj)
eighty asīti (f)
eighty-eight aṭṭhāsīti (f) eighty-four caturāsīti (f) eighty-nine ekūnanavuti (f) eighty-one ekāsīti (f) eighty-six chāsīti (f) eighty-three teasīti (f) eighty-two dvāsīti, dveaīti

ejects nīharati (v)
elderly mahallaka (adj) elephant dantī, hatthī, karī
(m)
eleven ekādasa (3)
eleventh ekādasama (adj) enemy ari, sattu (m) Enlightened One buddha,
bhagavantu (m)
enraged kuddha (p.p)
enters pavisati (v) entered pāvisi (v)
[in the] evening sāyaṃ
(indec)
ever sadā, sabbadā (adv)
evenly samaṃ (adv) every sabba (adj) everywhere sabbattha
(indec)
evil-doer pāpakārī (m)
Exalted One bhagavantu
(m)
eye akkhi, nayana, locana, cakkhu (n)
[f]
feeds bhojeti, bhojāpeti (v) felled pātesi (v)
fells pāteti (v)
few paritta, appaka (adj) field khetta (n)
fifth pañcama (adj)
fifteen paṇṇarasa, pañcadasa (3)
fifty paṇṇāsā, paññāsā, paññāsati (f)
fifty-nine ekūnasaṭṭhi (f) fifty-one ekapaññāsā (f) finger aṅguli (f)
fire aggi (m)
firewood dāru (m)
first paṭhama (adj)
five pañca (3)
flame acci (n)
flies uḍḍeti (v)
flower puppha (n)
follows anugacchati (v) food āhāra (m), bhojana (n) foolish bāla (adj)
foot pāda (m)
for a long time ciraṃ (adv) forest vana, arañña (n) aṭavi
(f)
form rūpa (n)
formerly purā (indec)
fortunate puññavantu, bhagavantu (adj)
face vadana, mukha (n) fame kitti (f)
family kula (n)
famous yasavantu (adj) farmer kassaka (m) father pitu (m)
feeble dubbala (adj)
111

forty cattāḷīsati, cattārīsati
(f)
forty-nine ekūnapaññāsā (f)
forty-one ekacattāḷīsati (f) four catu (3)
fourteen cuddasa, catuddasa
(3)
friend mitta (m)
from there tato (indec) from where kuto (indec) fruit phala (n)
fruitful phalavantu (adj)
garland mālā (f) gathers ocināti (v) gave dadi, adāsi (v) gem maṇi (m) ghee sappi (n)
going gacchanta; gacchamāna (pr.p)
gold suvaõ õ a (n.)
gone gata. (p.p)
gone ashore tiõ õ a. (p.p.) got laddha ( p.p.)
got out nikkhanta (p.p) grandson nattu (m)
grass tiõ a (n)
gravel sakkharā (f)
ground bhūmi (f) vatthu (n) grove of ispatana isipatanā
rāma (m) gruel yāgu (f)
[h]
[g]
girl dārikā, kaññā, kumārī, kumārikā (f)
given dinna (p.p) giver dātu dāyaka. (m) gives deti dadāti. f.
giving dadanta (pr.p)
goat aja (m)
god deva (m)
goddess devī
goes gacchati (v)
goes away apagacchati (v) goes out nikkhamati (v)
hall sà là (f)
hand hattha; pāni (m) handsome dassanīya; surūpa. (adj)
happy sukhī (m)
having awakened uññhà petvà
(abs)
having born nibbattitvā (abs) having climbed āruyha (abs) having come āgamma (abs) having come out nikkhamma
(abs)
having commanded vidhà ya
(f)
112
(abs)

having cooked pacitvà (abs) having crossed taritvà (abs) having crowed ravitvà (abs) having divided bhà jetvà (abs) having done katvà ; vidhà ya (abs) having donned piëandhitva (abs) having drunk pivitvā (abs) having eaten bhu¤ jitvà ; khà ditvà .
(abs)
Having got laddhà ; labhitvà .(abs) having left pahà ya (abs)
having moved aside apakkamma
(abs)
having raised up paggayha;
[i]
hides nilīyati (v)
high ucca (adj)
Himalayas himavantu (m) Honey madhu (n)
Horse assa (m)
House geha (n) Householder gahapati (m) Human being manussa (m) Hunger khudā (f)
Husband pati; bhattu (m) How katham. (ind)
I ahaü .
Iguana godhà (f)
Image rå pa (n)
Increase vuddhi (f)
Infantry patti (f)
Instructor vinetå ; satthu (m) In that way tathà (ind)
In front purato (ind)
In one place ekattha (ind) Intelligent buddhimantu (adj) In two ways dvidhà (ad) Intoxicant majja (n) surà (f) Is hoti; bhavati (v)
Is able sakkoti (v)
Is beaten paharãyati (v)
Is bought kiõ ãyati (v)
Is brought à harãyati (v)
Is carried harãyati (v)
Is done karãyati (v)
ukkhipitvà (abs)
having risen up uññhahitvñà (abs) having slept sayitvà (abs) having stood ñhatvà (abs) having taken à dà ya;
gaõ hitvà (abs)
he so (stem ta) (m)
heap rà si (m)
heard suta (p.p)
hearer sotu (m)
hears suõ à ti (v)
heart hadaya (n)
heaven sagga (m)
hell niraya (m)
hen kukkuñã (f)
here idha; ettha (ad) hermit isi; tapassī (m) hidden treasure nidhi (m)
113

Is drawn à kaó ó hãyati (v) Is eaten bhu¤ jãyati (v)
Is given dãyati (v)
Is killed mà rãyati (v) Island dãpa (m)
Is made karãyati (v)
Is not natthi (v)
Is ploughed kasãyati (v)
Is preached desãyati (v)
Is protected rakkhãyati (v) Is sold vikkiõ ãyati (v)
Is taken gaõ hãyati (v)
Is tied bandhãyati (v)
Is told bhà sãyati (v)
Is worshipped vandãyati (v) Is washed dhovãyati (v)
It taü . (n)
Itch kacchu (f)
[j] [k]
[l]
Known ¤ à ta (p.p) Knower ¤ à tu (m) Knower of the meaning
attha¤ ¤ å (m) Knows jà nà ti (v)
Lamp dãpa; padãpa (m) Large mahanta (adj) Laughing hasanta (pr.p) Laughs hasati (v)
Lead tipu (n)
Leader netu; adhipati (m) Leads neti; nayati (v)
Leaf patta; paõ õ a (n)
Learns ugganhà ti; sikkhati (v) Leg pà da (m)
Leopard dãpi (m)
Leper kuññhã (m)
Let him conquer jayatu (v) Let him cook pacatu (v)
Let him drink pivatu (v)
Let him go gacchatu (v)
Let him keep ñhapetu (v)
Let him protect rakkhatu (v) Let him say bhà satu (v)
Let him put in pakkhipatu (v) Let it be bhavatu; hotu (v) Light à loka (m)
Lightning vijju (f)
Lion sãha (m)
Lioness sãhã (f)
Jack (fruit) panasa (m)
Keeps ñhapeti (v)
Kept ñhapesi (v) Killed mà resi (v)
Kills hanati; mà reti (v) Kindled jà lesi (v) Kindles jà leti (v)
King bhå pà la; bhå pati (m) Knee jà õ u; jaõ õ u (m) Knot gaõ ñhi (m)
114

Liquor surà (f)
Little appaka; paritta (adj)
Lived vuttha (p.p)
Living vasanta (pr.p)
Long dãgha (adj)
Looks at oloketi; passati (v) Looking at passanta; olokenta (pr.p) Lord adhipati; sà mã (m)
Lotus paduma (n)
Low nãca (adj)
[m]
Maiden yuvati; taruõ ã; kumà rã (f) Man nara; purisa; manussa (m) Many bahu; bahuka (adj)
Mare valavà (f)
Market à paõ a (m)
Measures miõ à ti (v)
Medium majjhima (adj) Memory sati (f)
Merchant và õ ija (m)
Merit pu¤ ¤ a (n)
Meritorious pu¤ ¤ avantu (adj) Milk khãra (n)
[n]
Monkey và nara;kapi (m) Month mà sa (m)
Moon canda; sasã (m) Morning (in the )pà to (ind) Mother ammà ; mà tu (f) Mother-in-law sassu (f) Mountain giri (m)
Mouth mukha; vadana (n) Multitude parisà (f)
Near santika (adj)
Neck gãvà (f)
Night ratti (f)
Nine nava (3)
Nineteen ekå navãsati (f) Ninth navama (adj) Ninety navuti (f) Ninety-nine ekå nasata (n) Ninety-six channavuti (f) Nose nà sà (n) ghà õ a (f) Not na (ind)
Not seeing apassanta (pr.p) Now idāni (ind)
Observer of precepts sãlavantu (adj)
Ocean udadhi; jalanidhi; sindhu (m) Of the high caste kulavantu (adj) Offered på jesi (v)
Offering på jà (f)
Million dasalakkha (n) Millionaire seññhã (m)
Mind citta (n)
Mindful satimantu (adj) Minister mantã (m) Monastery vihà ra;à rà ma (m) Money må la (n)
Monk bhikkhu;muni (m)
[o]
115

Offers på jeti (v)
Old mahallaka (adj)
Omniscient sabba¤ ¤ å (adj)
One eda (§ )
Once sakiü ; ekakkhattuü
One day ekadà (ad)
One who has a following gaõ ã (m) Oppressed pãlesi (v) pãlita.(p.p) Oppresses pãleti (v)
Or và ; atha; và (ind)
Other a¤ ¤ a; apara; para (adj) Over upari (ad)
Over-lord pabhå (m)
Ox goõ a (m)
[p]
Possessor of an umbrella chattã (m) Power bala (n)
Pouwerful balavantu; bali (adj) Preached desita (p.p)
Preached desesi (v) Preaches deseti (v) Preaching desanà (f) Precept sikkhà pada (n) Progress vuddhi (f) Protects pà leti; rakkhati (v) Pulls à kaó ó hati (v)
Queen devã; rà jinã (f)
Quickly sãghaü ; khippaü . (ad)
[r]
Paddy vãhi (m)
Palanquin dolà (f)
Path magga (m)
Patience khanti (f) Peacock mayå ra; sikhã (m) Physician vejja (m)
Rain vuññhi (f) deva (m) Rains vassati (v)
Ran dhà vi (v)
Rat à khu (m)
Reason kà raõ a (n) Received laddha (p.p) Reigns rajjaü karoti (v) Relation bandhu (m) Remembering anussaranta
(pr.p)
Renounces pabbajati (v) Residing vasanta (pr.p) Respects på jeti (v) Retinue parisà (f)
Rice taõ ó ula (n)
Pig varà ha (m)
Pit àvàña (m) kàsu (f)
Place ñhà na (n)
Plantain kadalã (f)
Poet kavi (m)
Pond pokkharaõ ã (f)
Possessor of eyes cakkhumantu
(adj)
Possessor of long life dãghajãvã (m) Possessor of garlands mà lã (m)
(ad)
116
[q]

[s]
Rice (boiled) odana (m.n.) Bhatta (n)
Rice gruel yà gu (f)
Rich dhanavantu (adj) Ripe pakka (p.p)
Rises up udeti; uó ó eti (v) River gaï gà ; nadã (f) Rock sela; pàsàõ a (m) Root må la (n)
Rope rajju (f)
Rough khara (adj) Running dhà vanta (pr.p) Runs dhà vati (v)
Said vutta; kathita. p.p. Sand pulina. n., và lukà . f. Sat nisinna. p.p.
Sat nisãdi. v.
Sayer vattu. m.
Says vadati; bhà sati; katheti. v. Scale tulà . f.
School pà ñhasà là . f.
Science sattha. n.
Sea sindhu; udadhi. m.
Sealing wax jatu. n.
Seat asana. n.
Second dutiya. Adj
Seeks gavesati. v.
Seeing passanta. pr.p.
Sees passati. v.
Selling vikkiõ anta. pr.p.
Sells vikkiõ à tã. v.
Sends peseti. v.
Separately visuü ; nà nà . ind. Serpent ahi; dà ñhã; sappa; bhogã.
m.
Seven satta. § .
Seventeen sattarasa; sattadasa. § .
Seventh sattama. adj. Seventy sattati. f. Seventy-nine ekå õ à sãti. f. Seventy-two dvesattati;
dvisattati. f.
Severally visuü . ind.
Shade chà yà . f. Shadow chà yà . f. Shallow uttà na. adj. Shank jaï ghà . f. Sharer bhà gã. m. She sà . f.
She-bird sakuõ ã. f.
She-crow kà kã. f.
She-deer migã. f.
She-elephant hatthinã; kaõ eru. f. Ship nà và . f.
Shop à pana. m. Short rassa. adj. Shrine cetiya. n. Sickness vyà dhi. m. Sin pà pa. n.
Sinner pà pakà rã. m. Sister bhaginã. f.
117

Sitting nisãdanta. pr.p. Sits nisãdati. v.
Six cha. 3.
Sixteen soëasa. 3. Sixteenth soëasama. adj. Sixth chaññha. adj.
Sixty saññhi. f.
Sixty-nine ekå nasattati. f. Sixty-two dvà saññhi; dvisaññhi .f. Sky à kà sa. m.
Slave dà sa. m.
Slave woman dà sã. f.
Sleep niddà . f.
Sleeping sayanta. pr.p.
Sleeps sayati. v.
Slept sutta; sayita. p.p.
Slept sayi. v.
Slowly sanikaü . ad.
Small khuddaka. adj.
Society sabhà . f.
So evaü ; tathà . ind.
So far tà va. ind.
Soft mudu. adj.
Sold vikkiõ i. v.
Some eka. (plur.) § .
Son putta. m.
Soon sãghaü ; khippaü . ad. Speech kathà . f.
Spoon kañacchu. m.
Stair sopà õ a. n.
Standing tiññhanta. pr.p.
Stands tiññhati. v.
Steals coreti. v.
Stick yaññhi. m.f., daõ ó a.m. Stole coresi. v.
Stone silà . f., pà sà õ a. m. Stood ñhita. p.p.
Stood aññhà si. p.p.
Street visikhà ; vãhti. f. Strength bala. n.
Strictly dalhaü . ad.
Strong balavantu. adj. Student sissa. m.
Suddenly sahasà . ad. Sugar sakkharà . f. Sugar-cane ucchu. m.
Sun suriya; ravi; bhà nu;
bhà numantu. m. Sword asi. m.
[t]
Takes gaõ hà ti. v.
Tall ucca. adj.
Tank và pã. f.
Teacher garu; satthu; à cariya.
m.
Tear assu. n.
Temperate matta¤ ¤ å adj. Ten dasa. 3.
Ten million koñi. f.
Ten thousand dasasahassa. n. Tenth dasama. adj.
That ta; eta. adj. The other itara. adj. Then tadà . ad.
118

Thence tato. ind.
There tattha; tatra; tahiü . ad. They te. m.
Thief cora. m.
Thigh satthi. m.n.
Thinks cinteti. v.
Thine tava; tuyhaü .
Third tatiya. adj.
Thirst pipà sà . f.
Thirteen terasa;telasa.§ Thirteenth terasama. adj. Thirty-nine ekå nacattà lisati. f. Thirty-three tettiü sati. f. Thirty-two
battiü sati;dvattiü sati. f. This ima; eta. adj.
This person ayaü . m.f. This thing idaü . n. Those things tà ni. n. Thou tvaü .
Thought cintesi. v. Thousand sahassa. n. Thousand million satakoñi. f. Three ti. 3.
Three hundred tisata. n. Thunderbolt asani. f.
Thus evaü . ind.
Tightly daëhaü . ad.
Till then tà va. ind.
To be born nibbattituü . in. To bring à harituü . in.
To carry harituü . in.
To collect ocinituü . in. To cook pacituü . in. To-day ajja. ind.
To do kà tuü . in.
To drink pivituü ; pà tuü . in. To eat bhottuü ; bhu¤ jituü . in. To gather ocinituü . in.
To get laddhuü . labhituü . in. Together ekato. ind.
To give dà tuü . in.
To go gantuü . in.
Told vutta; kathita. p.p.
Told kathesi. v.
Tomorrow suve. ad.
Tongue jivhà . f.
Took gaõ hi.
To prepare pañiyà detuü . in. To smell ghà yituü . in.
To surpass atikkamituü . in. To take gaõ hituü . in. Travelled acari. v.
Tree rukkha; taru. m.
Tries ussahati. v.
Trouble dukkha; kasira. n. Tusker dà ñhã. m.
Twelve dvà dasa. adj.
Twelfth dvà dasama. adj. Twentieth vãsatima. adj. Twenty vãsati. f.
Twenty-eight aññhavãsati. f. Twenty-five pa¤ cavãsati. f. Twenty-four catuvãsati. f. Twenty-nine ekå natiü sati. f.
119

Twenty-one ekavãsati. f. Twenty-six chabbãsati. f. Twenty-three tevãsati. f. Twenty-two bà vãsati; dvà visati.
We mayaü ; amhe.
Wealth dhana. n.
Weapon à yudha. n. Wellsàdhukaü .ad.
Went agacchi; gacchi; agami;
gami.v.
Went back pañinivatti. v.
When kadà . ad.
Whenever yadà . ad.
Where kattha; kuhiü ? ad. Wherever yattha. ad.
Which ya.(relative).§ .
Which of the many katama. § . Which go gamissati; gacchissati.
v.
f.
Twice dvikkhattuü . ad.
Two dvi.§ .
Two hundred dvisati. n.
[u]
[v]
Umbrella chatta. n. Unripe à ma. adj.
Up upari. ind. Us amhe.
Victor jetu. m. Village gà ma. m. Virtue sãla. n.
White seta. adj.
Who ko?(Stem ka). § .
Whose kassa?
Why kasmà ? ind.
Wide vitthata. adj.
Wife bhariyà . f.
Wins jinà ti. v.
Wisdom ¤ à na. n., mati; pa¤ ¤ à ;
Virtuous sãlavantu; guõ avant u. adj.
Vulgar nãca. adj. [w]
Walked acari.v.
Walking caranta. pr.p. Walking stick yaññhi. f.
Walks carati. v.
Water jala; udaka ambu; và ri. n. Water-lily uppala. n.
Water-pot ghaña. m.
buddhi. f.
Wise pa¤ ¤ avantu; paõ ó ita. adj. Wise man vidå ; vi¤ ¤ å . m. With saha; saddhiü . ind.
With difficulty dukkhaü . ad. With many relations
bandhumantu. adj.
Woman itthã; nà rã; vanità ;
vadhå . f.
Woman friend sakhã. f.
120

Word và cà . f.
Work kamma; kammanta. n.
World loka. m. Worshipped vandita. p.p. Wounded vaõ ita. p.p. Wounded vaõ itam akà si. n. Writes likhati. v.
Written likhata. p.p.
[y]
Yellow pãta. p.p.
Yes à ma; evaü . ind.
Yesterday hãyo. ad.
You tumhe.
Young taruõ a; bà la; dahara. adj. Young one susu. m.
Young woman taruõ ã; yuvati. f. Your tumhà kam.

comments (0)
09/11/18
2742 Wed 12 Sep 2018 LESSON (85) Wed 12 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
Filed under: General
Posted by: site admin @ 2:32 am

2742 Wed 12 Sep 2018 LESSON (85) Wed 12 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

http://palicanon.org/

Suppose a monk were to say: “Friends, I heard and received this from the Lord’s own lips: this is the Dhamma, this is the discipline, this is the Master’s teaching”, then, monks, you should neither approve nor disapprove his words. Then, without approving or disapproving, his words and ex­pressions should be carefully noted and compared with the Suttas and reviewed in the light of the discipline. If they, on such comparison and review, are found not to conform to the Suttas or the discipline, the conclusion must be: “Assuredly this is not the word of the Buddha, it has been wrongly un­derstood by this monk”, and the matter is to be rejected. But where on such comparison and review they are found to con­form to the Suttas or the discipline, the conclusion must be: “Assuredly this is the word of the Buddha, it has been rightly understood by this monk.”

- DN 16 Mahāparinibbāna Sutta - The Great Passing, The Buddha’s Last Days

https://youtu.be/RNrIW9JZn2U
DN 16 Mahāparinibbāna Sutta - The Great Passing, The Buddha’s Last Days

https://youtu.be/PPydLZ0cavc

DN 16 Mahāparinibbāna Sutta - The Great Passing, The Buddha’s Last Days

The authentic teachings of Gotama the Buddha have been preserved and handed down to us and are to be found in the Tipiṭaka. The Pāli word, ‘Tipiṭaka’, literally means ‘the three baskets’ (ti=three + piṭaka=collections of scriptures). All of the Buddha’s teachings were divided into three parts.

1. The first part is known as the Vinaya Piṭaka and it contains all the rules which Buddha laid down for monks and nuns.
2. The second part is called the Suttaṅta Piṭaka and it contains the Discourses.
3. The third part is known as the Abhidhamma Piṭaka and comprises the psycho-ethical teachings of the Buddha.

It is known, that whenever the Buddha gave a discourse to his ordained disciples or lay-followers or prescribed a monastic rule in the course of his forty-five year ministry, those of his devoted and learned monks, then present would immediately commit his teachings word for word to memory. Thus the Buddha’s words were preserved accurately and were in due course passed down orally from teacher to pupil. Some of the monks who had heard the Buddha preach in person were Arahants, and so by definition, ‘pure ones’ free from passion, ill-will and delusion and therefore, was without doubt capable of retaining, perfectly the Buddha’s words. Thus they ensured that the Buddha’s teachings would be preserved faithfully for posterity.

Even those devoted monks who had not yet attained Arahantahood but had reached the first three stages of sainthood and had powerful, retentive memories could also call to mind word for word what the Buddha had preached and so could be worthy custodians of the Buddha’s teachings. One such monk was Ānanda, the chosen attendant and constant companion of the Buddha during the last twenty-five years of the his life. Ānanda was highly intelligent and gifted with the ability to remember whatever he had heard. Indeed, it was his express wish that the Buddha always relate all of his discourses to him and although he was not yet an Arahanta he deliberately committed to memory word for word all the Buddha’s sermons with which he exhorted monks, nuns and his lay followers. The combined efforts of these gifted and devoted monks made it possible for the Dhamma and Vinaya, as taught by the Buddha to be preserved in its original state.

The Pāli Tipiṭaka and its allied literature exists as a result of the Buddha’s discovery of the noble and liberating path of the pure Dhamma. This path enables all those who follow it to lead a peaceful and happy life. Indeed, in this day and age we are fortunate to have the authentic teachings of the Buddha preserved for future generations through the conscientious and concerted efforts of his ordained disciples down through the ages. The Buddha had said to his disciples that when he was no longer amongst them, that it was essential that the Saṅgha should come together for the purpose of collectively reciting the Dhamma, precisely as he had taught it. In compliance with this instruction the first Elders duly called a council and systematically ordered all the Buddha’s discourses and monastic rules and then faithfully recited them word for word in concert.

The teachings contained in the Tipiṭaka are also known as the Doctrine of the Elders [Theravāda]. These discourses number several hundred and have always been recited word for word ever since the First Council was convened. Subsequently, more Councils have been called for a number of reasons but at every one of them the entire body of the Buddha’s teaching has always been recited by the Saṅgha participants, in concert and word for word. The first council took place three months after the Buddha’s attainment of Mahāparinibbāṇa and was followed by five more, two of which were convened in the nineteenth and twentieth centuries. These collective recitations which were performed by the monks at all these Dhamma Councils are known as the ‘Dhamma Saṅgītis’, the Dhamma Recitations. They are so designated because of the precedent set at the First Dhamma Council, when all the Teachings were recited first by an Elder of the Saṅgha and then chanted once again in chorus by all of the monks attending the assembly. The recitation was judged to have been authentic, when and only when, it had been approved unanimously by the members of the Council. What follows is a brief history of the Six Councils.

The First Council

King Ajātasattu sponsored the First Council. It was convened in 544 B.C. in the Sattapaāāī Cave situated outside Rājagaha three months after the Buddha had passed away. A detailed account of this historic meeting can be found in the Cūllavagga of the Vinaya Piṭaka. According to this record the incident which prompted the Elder Mahākassapa to call this meeting was his hearing a disparaging remark about the strict rule of life for monks. This is what happened. The monk Subhadda, a former barber, who had ordained late in life, upon hearing that the Buddha had expired, voiced his resentment at having to abide by all the rules for monks laid down by the Buddha. Many monks lamented the passing of the Buddha and were deeply grieved. However, the Elder Mahākassapa heard Subhadda say: ‘’Enough your Reverences, do not grieve, do not lament. We are well rid of this great recluse (the Buddha). We were tormented when he said, ‘this is allowable to you, this is not allowable to you’ but now we will be able to do as we like and we will not have to do what we do not like'’. Mahākassapa was alarmed by his remark and feared that the Dhamma and the Vinaya might be corrupted and not survive intact if other monks were to behave like Subhadda and interpret the Dhamma and the Vinaya rules as they pleased. To avoid this he decided that the Dhamma must be preserved and protected. To this end after gaining the Saṅgha’s approval he called to council five hundred Arahants. Ānanda was to be included in this provided he attained Arahanthood by the time the council convened. With the Elder Mahākassapa presiding, the five-hundred Arahant monks met in council during the rainy season. The first thing Mahākassapa did was to question the foremost expert on the Vinaya of the day, Venerable Upāli on particulars of the monastic rule. This monk was well qualified for the task as the Buddha had taught him the whole of the Vinaya himself. First of all the Elder Mahākassapa asked him specifically about the ruling on the first offense [pārājika], with regard to the subject, the occasion, the individual introduced, the proclamation, the repetition of the proclamation, the offense and the case of non-offense. Upāli gave knowledgeable and adequate answers and his remarks met with the unanimous approval of the presiding Saṅgha. Thus the Vinaya was formally approved.

The Elder Mahākassapa then turned his attention to Ānanda in virtue of his reputable expertise in all matters connected with the Dhamma. Happily, the night before the Council was to meet, Ānanda had attained Arahantship and joined the Council. The Elder Mahākassapa, therefore, was able to question him at length with complete confidence about the Dhamma with specific reference to the Buddha’s sermons. This interrogation on the Dhamma sought to verify the place where all the discourses were first preached and the person to whom they had been addressed. Ānanda, aided by his word-perfect memory was able to answer accurately and so the Discourses met with the unanimous approval of the Saṅgha. The First Council also gave its official seal of approval for the closure of the chapter on the minor and lesser rules, and approval for their observance. It took the monks seven months to recite the whole of the Vinaya and the Dhamma and those monks sufficiently endowed with good memories retained all that had been recited. This historic first council came to be known as the Paācasatika because five-hundred fully enlightened Arahants had taken part in it.

The Second Council

The Second Council was called one hundred years after the Buddha’s Parinibbāṇa in order to settle a serious dispute over the ‘ten points’. This is a reference to some monks breaking of ten minor rules. they were given to:

1. Storing salt in a horn.
2. Eating after midday.
3. Eating once and then going again to a village for alms.
4. Holding the Uposatha Ceremony with monks dwelling in the same locality.
5. Carrying out official acts when the assembly was incomplete.
6. Following a certain practice because it was done by one’s tutor or teacher.
7. Eating sour milk after one had his midday meal.
8. Consuming strong drink before it had been fermented.
9. Using a rug which was not the proper size.
10. Using gold and silver.

Their misdeeds became an issue and caused a major controversy as breaking these rules was thought to contradict the Buddha’s original teachings. King Kāḷāsoka was the Second Council’s patron and the meeting took place at Vesāli due to the following circumstances. One day, whilst visiting the Mahāvana Grove at Veāsli, the Elder Yasa came to know that a large group of monks known as the Vajjians were infringing the rule which prohibited monk’s accepting gold and silver by openly asking for it from their lay devotees. He immediately criticized their behavior and their response was to offer him a share of their illegal gains in the hope that he would be won over. The Elder Yasa, however declined and scorned their behavior. The monks immediately sued him with a formal action of reconciliation, accusing him of having blamed their lay devotees. The Elder Yasa accordingly reconciled himself with the lay devotees, but at the same time, convinced them that the Vijjian monks had done wrong by quoting the Buddha’s pronouncement on the prohibition against accepting or soliciting for gold and silver. The laymen immediately expressed their support for the Elder Yasa and declared the Vajjian monks to the wrong-doers and heretics, saying ‘’the Elder Yasa alone is the real monk and Sākyan son. All the others are not monks, not Sākyan sons'’.

The Stubborn and unrepentant Vajjian monks then moved to suspend the Venerable Yasa Thera without the approval of the rest of the Saṅgha when they came to know of the outcome of his meeting with their lay devotees. The Elder Yasa, however escaped their censure and went in search of support from monks elsewhere, who upheld his orthodox views on the Vinaya. Sixty forest dwelling monks from Pāvā and eighty monks from the southern regions of Avanti who were of the same view, offered to help him to check the corruption of the Vinaya. Together they decided to go to Soreyya to consult the Venerable Revata as he was a highly revered monk and an expert in the Dhamma and the Vinaya. As soon as the Vajjian monks came to know this they also sought the Venerable Revata’s support by offering him the four requisites which he promptly refused. These monks then sought to use the same means to win over the Venerable Revata’s attendant, the Venerable Uttara. At first he too, rightly declined their offer but they craftily persuaded him to accept their offer, saying that when the requisites meant for the Buddha were not accepted by him, Ānanda would be asked to accept them and would often agree to do so. Uttara changed his mind and accepted the requisites. Urged on by them he then agreed to go and persuade the Venerable Revata to declare that the Vajjian monks were indeed speakers of the Truth and upholders of the Dhamma. The Venerable Revata saw through their ruse and refused to support them. He then dismissed Uttara. In order to settle the matter once and for all, the Venerable Revata advised that a council should be called at Vāḷikārāma with himself asking questions on the ten offenses of the most senior of the Elders of the day, the Thera Sabbjakāmi. Once his opinion was given it was to be heard by a committee of eight monks, and its validity decided by their vote. The eight monks called to judge the matter were the Venerables Sabbakāmi, saḷha, Khujjasobhita and Vāsabhagāmika, from the East and four monks from the West, the Venerables Revata, Sambhuta-Sāṇavāsī, Yasa and Sumana. They thoroughly debated the matter with Revata as the questioner and sabbakāmī answering his questions. After the debate was heard the eight monks decided against the Vajjian monks and their verdict was announced to the assembly. Afterwards seven-hundred monks recited the Dhamma and Vinaya and this recital came to be known as the Sattasatī because seven-hundred monks had taken part in it. This historic council is also called, the Yasatthera Sangīti because of the major role the Elder Yasa played in it and his zeal for safeguarding the Vinaya. The Vajjian monks categorically refused to accept the Council’s decision and in defiance called a council of there own which was called the Mahāsaṅgiti.

The Third Council

The Third Council was held primarily to rid the Saṅgha of corruption and bogus monks who held heretical views. The Council was convened in 326 B.C. At Asokārāma in Paṭaliputta under the patronage of Emperor Asoka. It was presided over by the Elder Moggaliputta Tissa and one thousand monks participated in this Council. Tradition has it that Asoka had won his throne through shedding the blood of all his father’s son’s save his own brother, Tissa Kumāra who eventually got ordained and achieved Arahantship.

Asoka was crowned in the two hundred and eighteenth year after the Buddha’s Mahaparinibbāna. At first he paid only token homage to the Dhamma and the Saṅgha and also supported members of other religious sects as his father had done before him. However, all this changed when he met the pious novice-monk Nigrodha who preached him the Appamāda-vagga. Thereafter he ceased supporting other religious groups and his interest in and devotion to the Dhamma deepened. He used his enormous wealth to build, it is said, eighty-four thousand pagodas and vihāras and to lavishly support the Bhikkhus with the four requisites. His son Mahinda and his daughter Saṅghamittā were ordained and admitted to the Saṅgha. Eventually, his generosity was to cause serious problems within the Saṅgha. In time the order was infiltrated by many unworthy men, holding heretical views and who were attracted to the order because of the Emperor’s generous support and costly offerings of food, clothing, shelter and medicine. Large numbers of faithless, greedy men espousing wrong views tried to join the order but were deemed unfit for ordination. Despite this they seized the chance to exploit the Emperor’s generosity for their own ends and donned robes and joined the order without having been ordained properly. Consequently, respect for the Saṅgha diminished. When this came to light some of the genuine monks refused to hold the prescribed purification or Uposatha ceremony in the company of the corrupt, heretical monks.

When the Emperor heard about this he sought to rectify the situation and dispatched one of his ministers to the monks with the command that they perform the ceremony. However, the Emperor had given the minister no specific orders as to what means were to be used to carry out his command. The monks refused to obey and hold the ceremony in the company of their false and ‘thieving’ companions [theyyasinivāsaka]. In desperation the angry minister advanced down the line of seated monks and drawing his sword, beheaded all of them one after the other until he came to the King’s brother, Tissa who had been ordained. The horrified minister stopped the slaughter and fled the hall and reported back to the Emperor Asoka was deeply grieved and upset by what had happened and blamed himself for the killings. He sought Thera Moggaliputta Tissa’s counsel. He proposed that the heretical monks be expelled from the order and a third Council be convened immediately. So it was that in the seventeenth year of the Emperor’s reign the Third Council was called. Thera Moggaliputta Tissa headed the proceedings and chose one thousand monks from the sixty thousand participants for the traditional recitation of the Dhamma and the Vinaya, which went on for nine months. The Emperor, himself questioned monks from a number of monasteries about the teachings of the Buddha. Those who held wrong views were exposed and expelled from the Saṅgha immediately. In this way the Bhikkhu Saṅgha was purged of heretics and bogus bhikkhus.

This council achieved a number of other important things as well. The Elder Moggaliputta Tissa, in order to refute a number of heresies and ensure the Dhamma was kept pure, complied a book during the council called the Kathāvatthu. This book consists of twenty-three chapters, and is a collection of discussion (kathā) and refutations of the heretical views held by various sects on matters philosophical. It is the fifth of the seven books of the Abhidhamma Piṭaka. The members of the Council also gave a royal seal of approval to the doctrine of the Buddha, naming it the Vibhajjavāda, the Doctrine of Analysis. It is identical with the approved Theravāda doctrine. One of the most significant achievements of this Dhamma assembly and one which was to bear fruit for centuries to come, was the Emperor’s sending forth of monks, well versed in the Buddha’s Dhamma and Vinaya who could recite all of it by heart, to teach it in nine different countries. These Dhammadūta monks included the Venerable Majjhantika Thera who went to Kashmir and Gandhāra. He was asked to preach the Dhamma and establish an order of monks there. The Venerable Mahādeva was sent to Mahinsakamaṇḍaḷa (modern Mysore) and the Venerable Rakkhita Thera was dispatched to Vanavāsī (northern Kanara in the south of India.) The Venerable Yonaka Dhammarakkhita Thera was sent to Upper Aparantaka (northern Gujarat, Kathiawar, Kutch and Sindh].

The Venerable Mahārakkhita Thera went to Yonaka-loka (the land of the lonians, Bactrians and the Greeks.) The Venerable Majjhima Thera went to Himavanta (the place adjoining the Himalayas.) The Venerable Soṇa and the Venerable Uttara were sent to Suvaṇṇabhūmi [now Myanmar]. The Venerable Mahinda Thera, The Venerable Ittiya Thera, the Venerable Uttiya Thera, the Venerable Sambala Thera and the Venerable Bhaddasāla Thera were sent to Tambapaṇṇi (now Sri Lanka). The Dhamma missions of these monks succeeded and bore great fruits in the course of time and went a long way in ennobling the peoples of these lands with the gift of the Dhamma and influencing their civilizations and cultures.

With the spread of Dhamma through the words of the Buddha, in due course India came to be known as Visvaguru, the teacher of the world.

The Fourth Council

The Fourth Council was held in Tambapaṇṇi [Sri Lanka] in 29 B.C. under the patronage of King Vaṭṭagāmaṇi. The main reason for its convening was the realization that is was now not possible for the majority of monks to retain the entire Tipiṭaka in their memories as had been the case formerly for the Venerable Mahinda and those who followed him soon after. Therefore, as the art of writing had, by this time developed substantially, it was thought expedient and necessary to have the entire body of the Buddha’s teaching written down. King Vaṭṭagāmaṇi supported the monk’s idea and a council was held specifically to reduce the Tipiṭaka in its entirety to writing. Therefore, so that the genuine Dhamma might be lastingly preserved, the Venerable Mahārakhita and five hundred monks recited the words of the Buddha and then wrote them down on palm leaves. This remarkable project took place in a cave called, the Āloka lena, situated in the cleft of an ancient landslip near what is now Matale. Thus the aim of the Council was achieved and the preservation in writing of the authentic Dhamma was ensured. Later, in the Eighteenth Century, King Vijayarājasīha had images of the Buddha created in this cave.

The Fifth Council

The Fifth Council took place in Māndalay, Burma now known as Myanmar in 1871 A.D. in the reign of King Mindon. The chief objective of this meeting was to recite all the teachings of the Buddha and examine them in minute detail to see if any of them had been altered, distorted or dropped. It was presided over by three Elders, the Venerable Mahāthera Jāgarābhivaṃsa, the Venerable Narindābhidhaja, and the Venerable Mahāthera Sumaṅgalasāmi in the company of some two thousand four hundred monks (2,400). Their joint Dhamma recitation lasted for five months. It was also the work of this council to cause the entire Tipiṭaka to be inscribed for posterity on seven hundred and twenty-nine marble slabs in the Myanmar script after its recitation had been completed and unanimously approved. This monumental task was done by some two thousand four hundred erudite monks and many skilled craftsmen who upon completion of each slab had them housed in beautiful miniature ‘piṭaka’ pagodas on a special site in the grounds of King Mindon’s Kuthodaw Pagoda at the foot of Māndalay Hill where this so called ‘largest book in the world’, stands to this day.

The Sixth Council

The Sixth Council was called at Kaba Aye in Yangon, formerly Rangoon in 1954, eighty-three years after the fifth one was held in Mandalay. It was sponsored by the Burmese Government led by the Prime Minister, the Honorable U Nu. He authorized the construction of the Mahā Pāsāna Gūhā, the great cave that was built from the ground up, to serve as the gathering place much like India’s Sattapānni Cave–the site of the first Dhamma Council. Upon its completion, the Council met on the 17th of May, 1954. As in the case of the preceding councils, its first objective was to affirm and preserve the genuine Dhamma and Vinaya. However it was unique in so far as the monks who took part in it came from eight countries. These two thousand five hundred learned Theravāda monks came from Myanmar, Cambodia, India, Laos, Nepal, Sri Lanka, Thailand and Vietnam. The late Venerable Mahāsi Sayadaw was appointed the noble task of asking the required questions about the Dhamma of the Venerable Bhadanta Vicittasārābhivaṃsa Tipiṭakadhara Dhammabhaṇḍāgārika who answered all of them learnedly and satisfactorily. By the time this council met, all the participating countries had the Pāli Tipiṭaka rendered into their native scripts, with the exception of India.

The traditional recitation of the Dhamma Scriptures took two years during which the Tipiṭaka and its allied literature in all the scripts were painstakingly examined. Any differences found were noted down, the necessary corrections were made and all the versions were then collated. Happily, it was found that there was not much difference in the content of any of the texts. Finally, after the Council had officially approved them, all the volumes of the Tipiṭaka and their Commentaries were prepared for printing on modern presses and published in the Myanmar (Burmese) script. This notable achievement was made possible through the dedicated efforts of the two thousand five hundred monks and numerous lay people. Their work came to an end in May, 1956, two and a half millennia after the Lord attained Parinibbāna. This council’s work was the unique achievement of representatives from the entire Buddhist world. The version of the Tipiṭaka which it undertook to produce has been recognized as being true to the pristine teachings of Gotama the Buddha and the most authoritative rendering of them to date.

The volumes printed after the Sixth Saṅgāyana were printed in Myanmar script. In order to make the volumes to the people of India, Vipassana Research Institute started the project to print the Tipiṭaka with its Aṭṭhakathās and ṭikas in Devanagari in the year 1990.

http://vipassana24.com/verse-393-one-does-not-become-a-brahmin-merely-by-birth/

Verse 393. One Does Not Become A Brahmin Merely By Birth
By birth one is no brahmin,
by family, austerity.
In whom are truth and Dhamma too
pure is he, a Brahmin’s he.

Explanation: One does not become a brahmin by one’s matted hair. Nor does one become a brahmin by one’s clan. Even one’s birth will not make a brahmin. If one has realized the Truth., has acquired the knowledge of the Teaching, if he is also pure, it is such a person that I describe as a brahmin.

http://vipassana24.com/verse-392-honour-to-whom-honour-is-due/
Verse 392. Honour To Whom Honour Is Due
From whom one knows the Dhamma
by Perfect Buddha taught
devoutly one should honour them
as brahmin sacred fire.

Explanation: If a seeker after truth were to learn the Word of the Enlightened One from a teacher, that pupil must pay the Teacher due respect, like a brahmin paying homage assiduously and with respect to the sacrificial fire.

http://vipassana24.com/verse-391-the-well-restrained-is-truly-a-brahmin/

Verse 391. The Well-Restrained Is Truly A Brahmin
In whom there is no wrong-doing
by body, speech or mind,
in these three ways restrained,
that one I call a Brahmin True.

Explanation: If an individual is well guarded in body, speech and in mind, and has done no wrong in these three areas, who is well restrained, I call that person a true brahmana – the noble saint.

http://vipassana24.com/verse-394-be-pure-within/

Verse 394. Be Pure Within
What’s the coiled hair for?
For what your cloak of skins?
Within you are acquisitive,
you decorate without.

Explanation: Of what use are your exterior sights of asceticism: you matted hair, your leopard skin garment? Your outside you keep clean and bright, while inside you are filled with defilements.

http://vipassana24.com/verse-395-who-meditates-alone-in-the-forest-is-a-brahmana/

Verse 395. Who Meditates Alone in the Forest Is A Brahmana
One enduring rag-robes, lean,
with body o’er spread by veins,
lone in the woods who meditates,
that one I call a Brahmin True.

Explanation: He wears robs made of cast off rags. He is so austere and lean that veins stand out in his body. All alone, he meditates in the forest. Such a seeker if truth, I describe as a brahmano.

http://vipassana24.com/verse-396-non-possessive-and-the-non-attached-person-is-a-brahmana/

Verse 396. Non-Possessive And The Non-Attached Person Is A Brahmana
I call him a brahmin though
by womb-born mother’s lineage,
he’s just supercilious
if with sense of ownership,
owning nothing and unattached:
that one I call a Brahmin True.

Explanation: I would not call a person a brahmana merely because he was born out of a brahmana mother’s womb. Nor would I call a person a brahmin merely because he goes about addressing people as sir. These people are full of defilements. I call a person a brahmin who is free of faults and is not given to craving.

http://vipassana24.com/verse-397-a-brahmana-is-he-who-has-destroyed-all-fetters/

Verse 397. A Brahmana Is He Who Has Destroyed All Fetters
Who fetters all has severed
does tremble not at all,
who’s gone beyond all bond, unyoked,
that one I call a Brahmin True.
http://vipassana24.com/verse-398-a-brahmana-is-he-who-has-no-hatred/
Explanation: He has got rid of all fetters; in consequence, he is free of trepidation and is fearless. He has travelled beyond all bonds. Disengaged from bonds, he is no longer tied to the world. Such a person I describe as a brahmana.

http://vipassana24.com/verse-398-a-brahmana-is-he-who-has-no-hatred/

Verse 398. A Brahmana Is He Who Has No Hatred
When cutting strap and reins,
the rope and bridle too,
tipping the shaft, he’s Waked,
that one I call a Brahmin True.

Explanation: He has got rid of the strap of ill-will. He has freed himself from the thong of craving. He has escaped the large shackle breaking all its links. These are the false views that curb the people. He has taken off the cross-bar of ignorance. He has become aware of the four noble truths. That person, I describe as a brahmana.

http://vipassana24.com/verse-399-a-brahmana-is-he-who-is-patient/

Verse 399. A Brahmana Is He Who Is Patient
Who angerless endures abuse.
Beating and imprisonment,
with patience’s power, an armed might:
that one I call a Brahmin True.

Explanation: He is abused and insulted. He is tortured, imprisoned and bound up. But he endures all these without being provoked or without losing his temper. Such an individual who has patience as his power and his army, I describe as a true brahmano.

http://vipassana24.com/verse-400-a-brahmana-is-he-who-is-not-wrathful/

Verse 400. A Brahmana Is He Who Is Not Wrathful
Who’s angerless and dutiful,
of virtue full and free of lust,
who’s tamed, to final body come,
that one I call a Brahmin True.

Explanation: He is free of anger. He carefully performs his religious duties and is mindful of the observances. He is disciplined in terms of virtuous behaviour. He is restrained. This is the final body he will occupy as he has ended his cycle of births. I call that person a brahmana.

http://vipassana24.com/verse-401-he-is-a-brahmana-who-clings-not-to-sensual-pleasures/

Verse 401. He Is A Brahmana Who Clings Not To Sensual Pleasures
Like water on a lotus leaf,
or mustard seed on needle point,
whoso clings not to sensual things,
that one I call a Brahmin True.

Explanation: The water does not get attached to the surface of the lotus leaf. The mustard seed does not get attached to the point of a needle. In the same way, the wise one’s mind does not get attached to sensual pleasure. Such a non-attached person I describe as the true brahmana .

http://vipassana24.com/verse-402-a-brahmana-is-he-who-has-laid-the-burden-aside/

Verse 402. A Brahmana Is He Who Has Laid The Burden Aside
Whoso in this world comes to know
cessation of all sorrow,
laid down the burden, freed from bonds,
that one I call a Brahmin True.

Explanation: He has become aware, in this world itself, the end of suffering. He is unburdened: he has put down the load. He has got disengaged from the bonds that held him. I call that person a true brahmana.

http://vipassana24.com/verse-403-a-brahmana-is-he-who-has-reached-his-ultimate-goal/

Verse 403. A Brahmana Is He Who Has Reached His Ultimate Goal
Whose knowledge is deep, who’s wise,
who’s skilled in ways right and wrong,
having attained the highest aim,
that one I call a Brahmin True.

Explanation: He possesses profound wisdom. He is full of insight. He is capable of discriminating the right path from the wrong path. He has reached the highest state. I call that person a true brahmana.

http://vipassana24.com/verse-404-a-brahmana-is-he-who-has-no-intimacy-with-any/

Verse 404. A Brahmana Is He Who Has No Intimacy With Any
Aloof alike from laity
and those gone forth to homelessness,
who wanders with no home or wish,
that one I call a Brahmin True.

Explanation: He does not establish extensive contact either with laymen or with the homeless. He is not attached to the way of life of the householder. He is content with the bare minimum of needs. I call that person a true brahmana.

http://vipassana24.com/verse-405-a-brahmana-is-he-who-is-absolutely-harmless/

Verse 405. A Brahmana Is He Who Is Absolutely Harmless
Who blows to beings has renounced
to trembling ones, to bold,
who causes not to kill nor kills,
that one I call a Brahmin True.

Explanation: He has discarded the rod and set aside the weapons. He does not hurt neither the frightened, timid beings, nor stubborn, fearless beings. I call that person a brahmana.

http://vipassana24.com/verse-406-a-brahmana-is-he-who-is-friendly-amongst-the-hostile/

Verse 406. A Brahmana Is He Who Is Friendly Amongst The Hostile
Among the hostile, friendly,
among the violent, cool
detached amidst the passionate,
that one I call a Brahmin True.

Explanation: Being friendly even among the hostile. Free from hostility, violence and passionate grasping, one emerges a true brahmin.

http://vipassana24.com/verse-407-a-brahmana-is-he-who-has-discarded-all-passions/

Verse 407. A Brahmana Is He Who Has Discarded All Passions
From whomever lust and hate,
conceit, contempt have dropped away,
as mustard seed from a point of a needle,
that one I call a Brahmin True.

Explanation: His mind does not accept such evils as lust, ill-will, pride and ingratitude. In this, his mind is like a point of a needle that just does not grasp a mustard seed. An individual endowed with such a mind I describe as a brahmana.

http://vipassana24.com/verse-408-a-brahmana-is-he-who-gives-offence-to-none/

Verse 408. A Brahmana Is He Who Gives Offence To None
Who utters speech instructive,
true and gentle too,
who gives offence to none,
that one I call a Brahmin True.

Explanation: His speech is true. His words are well-meaning, constructive and not harsh. By his words he will not give offence to anyone. Nor will his words provoke people. Such a person I declare a true brahmana.

http://vipassana24.com/verse-409-a-brahmana-is-he-who-steals-not/

Verse 409. A Brahmana Is He Who Steals Not
Who in the world will never take
what is not given, long or short,
the great or small, the fair or foul,
that one I call a Brahmin True.

Explanation: In this world if there is some person who does not take anything that is not given, whether long or short, minute or large or good or bad, him I declare a true brahmana.

http://vipassana24.com/verse-410-a-brahmana-is-he-who-is-desireless/

Verse 410. A Brahmana Is He Who Is Desireless
In whom there are no longings found
in this world or the next,
longingless and free from bonds,
that one I call Brahmin True.

Explanation: He has no yearnings either for this world or for the next. He is free from earning and greed. He is disengaged from defilements. Such a person I declare a fine brahmana.

Abhidhamma

http://www.palikanon.com/english/sangaha/chapter_1.htm

Abhidhammattha-Sangaha

CHAPTER I - Different Types of Consciousness (citta-sangaha-vibhāgo)

Introductory Verse

§ 1.

Sammāsambuddhamatulam - sasaddhammaganuttamam
Abhivādiya bhāsissam - Abhidhammatthasangaham
The Fully Awakened Peerless One, with the Sublime Doctrine and the Noble Order,
do I respectfully salute, and shall speak concisely of things contained in the Abhidhamma.

Notes:

1. Abhidhammattha-Sangaha is the name of the book. Abhidhamma, literally, means “Higher Doctrine”. Attha here means “things”. Sangaha means “a compendium”.

The prefix “abhi” is used in the sense of preponderant, great, excellent, sublime, distinct, etc.

2. Dhamma is a multi-significant term, derived from the root Ö dhar, to hold, to support. Here the Pāli term is used in the sense of doctrine or teaching. According to the Atthasālini, “abhi” signifies either “atireka” -higher, greater, exceeding - or “visittha” - distinguished, distinct, special, sublime.

Abhidhamma means the Higher Doctrine because it enables one to achieve one’s Deliverance, or because it exceeds the teachings of the Sutta Pitaka and Vinaya Pitaka.

In the Sutta Pitaka and Vinaya Pitaka the Buddha has used conventional terms such as man, animal, being, and so on. In the Abhidhamma Pitaka, on the contrary, everything is microscopically analyzed and abstract terms are used. As a distinction is made with regard to the method of treatment, it is called Abhidhamma.

Thus, chiefly owing to the preponderance of the teachings, or because it is conducive to one’s Deliverance, and owing to the excellent analytical method of treatment, it is called Abhidhamma.

3. The Abhidhamma Pitaka consists of seven treatises - namely,

i. Dhammasangani,
ii. Vibhanga,
iii. Dhātukathā,
iv. Puggalapaññatti,
v. Kathāvatthu,
vi. Yamaka
vii.Patthāna.
(Dhammasangani Vibhangañ ca - Kathāvatthu ca Puggalam Dhātu-Yamaka-Pathānam-Abhidhammo’ ti vuccati)

i. Dhammasangani - “Classification of Dhammas”.

This book is divided into four chapters, viz:-

(1) - (Citta) Consciousness,

(2) - (Rūpa) Matter,

(3) - (Nikkhepa) Summary,

(4) - (Atthuddhāra) Elucidation.

The 22 Tika Mātikās (Triplets) and the 100 Duka-Mātikās (Couplets), which comprise the quintessence of the Abhidhamma, are explained in this book. The major part of the book is devoted to the explanation of the first triplet - kusalā dhammā, akusalā dhammā and abyākatā dhammā. In extent the book exceeds thirteen Bhānavāras* (recitals), i.e., more than 104,000 letters.

* Bhānavāra = 250 verses: 1 verse = 4 lines: 1 line = 8 letters. One Bhānavāra, therefore, consists of 8000 letters

ii. Vibhanga - “Divisions”.

There are eighteen divisions in this book.

The first three divisions, which deal with

khandha (aggregates)

āyatana (sense-spheres) and

dhātu (elements),

are the most important.

The other chapters deal with

sacca (truths,)

indriya (controlling faculties),

paccayākāra (causal genesis),

satipatthāna (foundations of mindfulness),

samma-ppadhāna (supreme efforts),

iddhi-pāda (means of accomplishments),

bojjhanga (factors of wisdom),

jhāna (ecstasies or absorption),

appamaññā (illimitable),

magga (paths),

sikkhā-pada (precepts),

patisambhidā (analytical knowledge),

ñāna (wisdom),

khuddaka-vatthu (minor subjects), and

dhamma-hadaya (essence of truth).

Most of these divisions consist of three parts - Suttanta explanation, Abhidhamma explanation, and a Catechism (Pañhapucchaka).

In this treatise there are thirty-five Bhānavāras (280,000 letters).

iii. Dhātukathā - “Discussion with reference to Elements”.

This book discusses whether Dhammas are included or not included in, associated with, or dissociated from:

aggregates (khandha),

bases (āyatana), and

elements (dhātu).

There are fourteen chapters in this work. In extent it exceeds six Bhānavāras (48,000 letters).

iv. Puggalapaññatti - “Designation of Individuals”.

In the method of exposition this book resembles the Anguttara Nikāya of the Sutta Pitaka. Instead of dealing with various Dhammas, it deals with various types of individuals. There are ten chapters in this book. The first chapter deals with single individuals, the second with pairs, the third with groups of three, etc. In extent it exceeds five Bhānavāras (40,000 letters).

v. Kathāvatthu - “Points of Controversy”

The authorship of this treatise is ascribed to Venerable Moggalliputta Tissa Thera, who flourished in the time of King Dhammāsoka. It was he who presided at the third Conference held at Pātalaliputta (Patna) in the 3rd century B.C. This work of his was included in the Abhidhamma Pitaka at that Conference.

The Atthasālini Commentary states that it contains one thousand Suttas: five hundred orthodox and five hundred heterodox. In extent it is about the size of the Dīgha Nikāya.

This book deals with 216 controversies and is divided into 23 chapters.

vi. Yamaka - “The Book of Pairs”.

It is so called owing to its method of treatment. Throughout the book a question and its converse are found grouped together. For instance, the first pair of the first chapter of the book, which deals with roots, runs as follows: Are all wholesome Dhammas wholesome roots? And are all wholesome roots wholesome Dhammas?

This book is divided into ten chapters - namely,

mūla (roots),

khandha (aggregates),

āyatana (bases),

dhātu (elements),

sacca (truths),

sankhāra (conditioned things),

anusaya (latent dispositions),

citta (consciousness),

dhamma, and

indriya (controlling faculties).

In extent it contains 120 Bhānavāras (960,000 letters).

vii. Patthāna - “The Book of Causal Relations”.

This is the most important and the most voluminous book of the Abhidhamma Pitaka. One who patiently reads this treatise cannot but admire the profound wisdom and penetrative insight of the Buddha. There is no doubt of the fact that to produce such an elaborate and earned treatise one must certainly be an intellectual genius.

The term Patthāna is composed of the prefix “pa”, various and “thāna”, relation or condition (paccaya). It is so called because it deals with the 24 modes of causal relations (explained in a subsequent chapter) and the triplets (tika) and couplets (duka) already mentioned in the Dhammasangani, and which comprise the essence of the Abhidhamma Pitaka.

The importance attached to this treatise, also known as “Mahā Pakarana”, the Great Book, could be gauged by the words of the Atthasālini which states: “And while He contemplated the contents of the Dhammasangani His body did not emit rays, and similarly with the contemplation of the next five books. But, when coming to the Great Book, He began to contemplate the 24 universal causal relations of condition of presentation, and so on, His omniscience certainly found its opportunity therein.*

* For a detailed exposition of these seven books see Rev. Nyanatiloka, Guide through the Abhidhamma Pitaka, and the introductory discourse of the Expositor, part i, p. 5-21. See also Buddhist Psychology, p. 135, 193. Relations, Encyclopaedia of Religion and Ethics, and the Editor’s Foreword to the Tikapatthāna Text

Subject - Matter (Abhidhammatthā)

§ 2.

Tattha vutt’ abhidhammatthā - catudhā paramatthato

Cittam cetasikam rūpam - Nibbānam’ iti sabbathā.

In an ultimate sense the categories of Abhidhamma, mentioned therein, are fourfold in all:-

(1.) consciousness,
(2.) mental states,
(3.) matter, and
(5.) Nibbāna.
Notes:

4. Realities - There are two realities - apparent and ultimate. Apparent reality is ordinary conventional truth (sammuti-sacca). Ultimate reality is abstract truth (paramattha-sacca).

For instance, the smooth surface of the table we see is apparent reality. In an ultimate sense the apparent surface consists of forces and qualities or in other words, vibrations.

For ordinary purposes a scientist would use the term water, but in the laboratory he would say H2O. In the same way the Buddha in the Sutta Pitaka resorts to conventional usage such as man, woman, being, self, etc., but in the Abhidhamma Pitaka He adopts a different mode of expression. Here He employs the analytical method and uses abstract terms such as aggregates (khandha), elements (dhātu), bases (āyatana), etc.

The word paramattha is of great significance in Abhidhamma. It is a compound formed of parama and attha. Parama is explained as immutable (aviparīta), abstract (nibbattita); attha means thing. Paramattha, therefore, means immutable or abstract thing. Abstract reality may be suggested as the closest equivalent. Although the term immutable is used here it should not be understood that all paramattha are eternal or permanent.

A brass vessel, for example, is not paramattha. It changes every moment and may be transmuted into a vase. Both these objects could be analyzed and reduced into fundamental material forces and qualities, which, in Abhidhamma, are termed rūpa paramattha. They are also subject to change, yet the distinctive characteristics of these rūpas are identically the same whether they are found in a vessel or a vase. They preserve their identity in whatever combination they are found - hence the commentarial interpretation of parama as immutable or real. Attha exactly corresponds to the English multi-significant term “thing”. It is not used in the sense of “meaning” here.

There are four such paramattha or abstract realities. These four embrace everything that is mundane or supra mundane.

The so-called being is mundane. Nibbāna is supra mundane. The former is composed of nāma and rūpa. According to Abhidhamma rūpa connotes both fundamental units of matter and material changes as well. As such Abhidhamma enumerates 28 species of matter. These will be dealt with in a subsequent chapter. Nāma, denotes both consciousness and mental states. The second chapter of this book deals with such mental states (cetasikas) which are 52 in number. One of these is vedanā (feeling). Another is saññā (perception). The remaining 50 are collectively called sankhāra (mental states). The receptacle of these mental properties is viññāna (consciousness), which is the subject-matter of this present chapter.

According to the above analysis the so-called being is composed of five Groups or Aggregates (pañcakkhandha):- rūpa (matter), vedanā (feeling), saññā (perception), sankhāra (mental states) and viññāna (consciousness).

Consciousness, mental states (with the exception of 8 types of supra mundane consciousness and their adjuncts), and matter are Mundane (lokiya), and Nibbāna is Supra mundane (lokuttara). The Supra mundane Nibbāna is the only absolutely reality, which is the summum bonum of Buddhism. The other three are called realities in that they are things that exist (vijjamāna dhammā). Besides, they are irreducible, immutable, and abstract things. They deal with what is within us and around us.

The first paramattha or reality is citta. It is derived from the root Ö citi, to think. According to the commentary citta is that which is aware of (cinteti = vijānāti) an object. It is not that which thinks of an object as the term implies. From an Abhidhamma standpoint citta may better be defined as the awareness of an object, since there is no agent like a soul.

Citta, ceta, cittuppāda, nāma, mana, viññāna are all used as synonymous terms in Abhidhamma. Hence from the Abhidhamma standpoint no distinction is made between mind and consciousness. When the so-called being is divided into its two constituent parts, nāma (mind) is used. When it is divided into five aggregates (pañcakkhandha), viññāna is used. The term citta is invariably employed while referring to different classes of consciousness. In isolated cases, in the ordinary sense of mind, both terms citta and mana are frequently used.

The other three paramatthas will be dealt with in their due places.

The Four Classes of Consciousness (catubbidha-cittāni)

§ 3.

tattha cittam tāva catubbidhara hoti:-

(1.) kāmāvacaram,
(2.) rūpāvacaram
(3.) arūpāvacaram,
(4.) lokuttaram c’ati.

§ 3. Of them, consciousness, first, is fourfold namely:-

(1.) Consciousness pertaining to the Sensuous Sphere,
(2.) Consciousness pertaining to the Form-Sphere,
(3.) Consciousness pertaining to the Formless Sphere, and
(4.) Supra mundane consciousness.
Notes:

5. Kāma is either subjective sensual craving or sensuous objects such as forms, sound, odor, taste, and contact. By kāma is also meant the eleven different kinds of sentient existence-namely, the four states of misery (apāya), human realm (manussaloka), and, six celestial realms (sagga).

Avacara means that which moves about or that which frequents. Kāmāvacara, therefore, means that which mostly moves about in the sentient realm, or that which pertains to the senses and their corresponding objects. As a rule, these types of consciousness arise mostly in the aforesaid sentient existence. They are found in other spheres of life as well when objects of sense are perceived by the mind.

6. Rūpāvacara, Arūpāvacara respectively mean either that which pertains to rūpa and arūpa jhānas (ecstasies) or that which mostly moves about in the rūpa and arūpa planes.

Rūpalokas are planes where those who develop rūpa jhānas are born.

A question now arises - ‘Why are these distinguished as rūpalokas when there are subtle material bodies (rūpa) in heavenly planes too?’ The commentarial explanation is that because beings are born in these planes by developing jhānas based mainly on rūpa kasinas, - material objects of concentration such as earth, water, fire, etc.

Arūpalokas are planes without material bodies. By the power of meditation, only the mind exists in these planes.

Ordinarily both mind and body are inseparable, but by will-power, under exceptional circumstances, they could be separated, just as it is possible to suspend a piece of iron in air by some magnetic force.

7. Loka + Uttara = Lokuttara. Here Loka, means the five aggregates. Uttara means above, beyond or that which transcends. It is the supra-mundane consciousness that enables one to transcend this world of mind-body

The first three classes of consciousness are called lokiya (mundane).

Consciousness pertaining the sensuous Sphere

(kāmāvacara-cittāni)

Immoral Consciousness (akusala cittāni)

§ 4. tattha katamam kāmāvacaram?

§ 4. Amongst them what is Kāmāvacara?

(Consciousness Rooted in Attachment)

1.

Somanassa-sahagatam, ditthigatasampayuttam, asankhārikam ekam

One consciousness, unprompted, accompanied by pleasure, connected with wrong view

2.

Somanassa-sahagatam, ditthigatasampayuttam, sasankhārikam ekam,

One consciousness, prompted, accompanied by pleasure, connected with wrong view

3.

Somanassa-sahagatam ditthigatavippayuttam, asankhārikam ekam

One consciousness, unprompted, accompanied by pleasure, disconnected with wrong view

4.

Somanassa-sahagatam ditthigatavippayuttam, sasankhārikam ekam

One consciousness, prompted, accompanied by pleasure, disconnected with wrong view

5.

Upekkhā-sahagatam, ditthigatasampayuttam, asankhārikam ekam

One consciousness, unprompted, accompanied by indifference, connected with wrong view

6.

Upekkhā-sahagatam, ditthigatasampayuttam, sasankhārikam ekam

One consciousness, prompted, accompanied by indifference, connected with wrong view

7.

Upekkhā-sahagatam, ditthigatavippayuttam, asankhārikam ekam

One consciousness, unprompted, accompanied by indifference, disconnected with wrong view

8.

Upekkhā-sahagatam, ditthigatavippayuttam, sasankhārikam ekan’ ti

One consciousness, prompted, accompanied by indifference, disconnected with wrong view

Imāni attha’pi Lobhasahagatacittāni nāma

These eight types of consciousness are rooted in Attachment

(Consciousness Rooted in Ill-will or Aversion)

9.

Domanassasahagatam, patighasampayuttam, asañkhārikam ekam

One consciousness, unprompted, accompanied by displeasure, connected with ill-will

10.

Domanassasahagatam, patighasampayuttam, sasañkhārikam ekan’ ti

One consciousness, prompted, accompanied by displeasure, connected with ill-will

Imani dve’pi Patighasampayuttacittāni nāma.

These two types of consciousness are connected with Ill-will.

(Consciousness Rooted in Delusion or Ignorance)

11.

Upekkhā-sahagatam, vicikicchā-sampayuttam ekam,

One consciousness, accompanied by indifference, and connected with doubts,

12.

Upekkhā-sahagatam, uddhacca-sampayuttam ekan ‘ti

One consciousness, accompanied by indifference, and connected with restlessness.

Imani dve’ pi Momūhacittāni nāma

Icce’vam sabbathā pi dvādasakusala-cittāni samattāni.

These two types of consciousness are rooted in sheer Ignorance.

Thus end, in all, the twelve types of Immoral Consciousness.

(Summary)

Atthadhā lobhamūlāni-dosamūlāni ca dvidhā

Mohamulāni ca dve’ti-dvādasākusala siyum.

Eight are rooted in Attachment, two in Ill-will, and two in Ignorance.

Thus there are twelve types of Immoral Consciousness.

Notes:

8. Akusala, Kusala, Vipāka, Kiriya-

In the previous section consciousness was broadly classified under four divisions according to the planes in which it is experienced. With respect to its nature it divides itself into four classes. Some types of consciousness are immoral (akusala), because they spring from attachment (lobha), aversion or ill-will (patigha), and ignorance (moha). Opposed to them are the moral types of consciousness (kusala), because they are rooted in non-attachment or generosity (alobha), goodwill (adosa), and wisdom (amoha). The former are unwholesome as they produce undesirable effects (anittha vipāka), the latter are wholesome as they produce desirable effects (ittha vipāka). Both kusala and akusala cittas constitute what, in Pāli, are termed kamma. Those types of consciousness that arise as the inevitable results of these kusala and akusala cittas are called vipāka (resultant) cittas. It should be understood that both kamma and vipāka are purely mental. The fourth type of consciousness is called kiriya which, for want of a better term, is rendered by “karmically ineffective”, “inoperative” or “functional”.

9. Three Roots (Mūla)-

Lobha, dosa, and moha are the three roots of evil. Their opposites are the roots of good.

Lobha, from Ö lubh, to cling, or attach itself, may be rendered by ‘attachment’ or ‘clinging’. Some scholars prefer ‘greed’. Craving is also used as an equivalent of lobha.

In the case of a desirable object of sense, there arises, as a rule, clinging or attachment. In the case of an undesirable object, ordinarily there is aversion.

In Pāli such aversion is termed dosa or patigha. Dosa is derived from Ö dus, to be displeased. Patigha is derived from ‘pati’, against, and Ö ‘gha’ (han), to strike, to contact. Ill-will, hatred are also suggested as equivalents of ‘patigha’.

Moha is derived from Ö muh, to delude. It is delusion, stupidity, bewilderment. It is ‘moha’ that clouds an object and blinds the mind. Sometimes ‘moha’ is rendered by ignorance.

According to Abhidhamma, moha is common to all evil. Lobha and dosa do not arise alone, but always in combination with moha. Moha, on the other hand, does arise singly-hence the designation ‘momūha’, intense delusion.

Diametrically opposed to the above three roots are the roots of kusala. They not only indicate the absence of certain evil conditions, but also signify the presence of certain positive good conditions. Alobha does not merely mean non-attachment, but also generosity. Adosa does not merely mean non-anger or non-hatred, but also goodwill, or benevolence, or loving-kindness (mettā). Amoha does not merely mean non-delusion, but also wisdom or knowledge (ñāna or paññā).

10. Vedanā or Feeling-

Feeling or, as some prefer to say, sensation, is a mental state common to all types of consciousness. Chiefly there are three kinds of feelings -namely,

somanassa (pleasurable),
domanassa (displeasurable),
upekkhā (indifferent, neutral, equanimity or neither pleasurable nor dis-pleasurable).
With

dukkha (physical pain)
sukha (physical happiness)
there are altogether five kinds of feelings.

Somanassa is an abstract noun formed of ’su’, good, and ‘mana’, mind. Literally, the term means good-mindedness, i.e., a pleasurable feeling.

Similarly ‘domanassa’ (’du’, bad, and ‘mana’, mind) means bad-mindedness i.e., a dis-pleasurable feeling.

The third feeling is neutral. Indifference is used here in this particular sense, but not in the sense of callousness. Sukha is composed of ’su’, easy, and ‘kha’ to bear, or to endure. What is easily endured is ’sukha’ i.e., happiness. Dukkha (du, difficult), pain, is that which is difficult to be endured. Both these sensations are physical.

According to Abhidhamma there is only one type of consciousness accompanied by pain, and one accompanied by happiness. Two are connected with a dis-pleasurable feeling. Of the 89 types of consciousness, in the remaining 85 are found either a pleasurable feeling or a neutral feeling.

Somanassa, domanassa, and upekkhā are purely mental. Sukha and dukkha are purely physical. This is the reason why there is no upekkhā in the case of touch which, according to Abhidhamma, must be either happy or painful. (See Upekkhā, Note. 42)

11. Ditthi-

This term is derived from Ö ‘dis’, to see, to perceive. It is usually translated as view, belief, opinion, etc. When qualified by ’samma’, it means right view or right belief; when qualified by ‘micchā’, it means wrong view or wrong belief. Here the term is used without any qualification in the sense of wrong view.

12. Sankhārika-

This is purely a technical term used in a specific sense in the Abhidhamma. It is formed of ’sam’, well and Ö ‘kar’, to do, to prepare, to accomplish. Literally, it means accomplishing, preparing, arranging.

Like dhamma, sankhāra also is a multi-significant term. Its precise meaning is to be understood according to the context.

When used as one of the five ‘aggregates’ (pañcakkhandha), it refers to all the mental states, except vedanā and saññā. In the paticca-samuppāda it is applied to all moral and immoral activities, good and bad thoughts. When sankhāra is used to signify that which is subject to change, sorrow, etc., it is invariably applied to all conditioned things.

In this particular instance the term is used with ’sa’ = co-; and a = un, Sa-sankhārika (lit., with effort) is that which is prompted, instigated, or induced by oneself or by another. ‘Asankhārika’ (lit., without effort) is that which is thus unaffected, but done spontaneously.

If, for instance, one does an act, induced by another, or after much deliberation or premeditation on one’s part, then it is sa-sankhārika. If, on the contrary, one does it instantly without any external or internal inducement, or any premeditation, then it is asankhārika.

13. Vicikicchā-

This is an ethic-religious term. Commentary gives two interpretations.

(1.) Vici = vicinanto, seeking, inquiring; - kicch, to tire, to strain, to be vexed. It is vexation due to perplexed thinking.

(2.) Vi, devoid + cikicchā, remedy (of knowledge). It means that which is devoid of the remedy of knowledge.

Both these interpretations indicate a perplexed or undecided frame of mind. Doubt, perplexity, skepticism, indecision are used as the closest English equivalents.

Reasoning or investigation for the sake of understanding the truth is not discouraged in Buddhism. Nor is blind faith advocated in Buddhism.

[Vicihicchā is the inability to decide anything definitely that it is as such. Buddhaghosa-Majjhima Nikāya Commentary.]

14. Uddhacca-

This is formed of u = over, and - dhu, to tremble, to get excited. Literally, it means ‘over-excitement’ or ‘rousing up’. A confused restless state of mind is meant here. It is the antithesis of one-pointedness. Atthasālini explains uddhacca as disquietude, mental distraction or confusion.

15. Kusala and Akusala-

This section deals with akusala types of consciousness. Akusala is the direct opposite of kusala. Atthasālini gives the etymological meaning of kusala as follows:-

(1.) ku, bad, + Ö sal, to shake, to tremble, to destroy. That which shakes off, destroys evil or contemptible things is kusala.

(2.) kusa + Ö lu, to cut.

Kusa is from ku, bad, and Ö si, to lie. That which lies contemptibly is kusa, vice. Kusala is that which cuts off vice.

(3.) a.) ku, evil, bad, + Ö su, to reduce. That which reduces or eradicates evil is kusa, knowledge or wisdom. Kusa, so derived, + Ö lu, to cut. That which cuts off (evil) by wisdom is kusala.

b.) Kusa, so derived, + Ö la, to take. That which is grasped by wisdom is kusala.

(4.) Kusa grass cuts a part of the hand with both edges. Even so kusala cuts off both sections of passions - those that have arisen and those that have not arisen.

With regard to the connotation of the term the Atthasālini states:-

“The word kusala means ‘of good health’ (ārogya), ‘faultless’ (anavajja), ‘clever’ (cheka), ‘productive of happy results’ (sukha-vipāka)”.

With the exception of ‘clever’ all the other three meanings are applicable to kusala.

Kusala is wholesome in the sense of being free from physical and mental sickness through passions.

Kusala is faultless in the sense of being free from the fault of passions, the evil of passions, and the heat of passions.

Here sukha-vipāka does not necessarily mean pleasurable feeling. It is used in the sense of physical and mental buoyancy, softness, fitness, etc.

Atthasālini further states kusala is used in the sense of having accomplished with wisdom (kosallasambhūtatthena; kosallam vuccati paññā).

Judging from the various meanings attached to the term, kusala may be interpreted as wholesome or moral. Some scholars prefer ’skillful’.

Akusala would therefore mean unwholesome or immoral.

Kusala and akusala correspond to good and bad, right and wrong respectively.

16. How are we to assess whether an action is kusala or akusala? What is the criterion of morality?

In short what is connected with the three roots of evil is akusala. What is connected with the three roots of good is kusala.

As a seed sown on fertile soil germinates and fructifies itself sooner or later, according to its own intrinsic nature, even so kusala and akusala actions produce their due desirable and undesirable effects. They are called vipāka.

17. Kiriya or Kriyā, literally, means action.

Here Kiriya is used in the sense of ineffective action. Kamma is causally effective. Kiriya is causally ineffective. Good deeds of Buddhas and Arahats are called kiriya because kamma is not accumulated by them as they have gone beyond both good and evil.

In Abhidhamma vipāka and kiriya are collectively called avyākata (Indeterminate), that which does not manifest itself in the way of an effect. The former is avyākata, because it is an effect in itself, the latter, because it does not produce an effect.

ILLUSTRATIVE EXAMPLES FOR THE TWELVE DIFFERENT TYPES OF IMMORAL CONSCIOUSNESS:

18. Attachment

(1.) With joy a boy instantly steals an apple, viewing no evil thereby.

(2.) Prompted by a friend, a boy joyfully steals an apple, viewing no evil thereby.

(3.) (4.) The same illustration serves for the third and fourth types of consciousness with the difference that the stealing is done

without any false view.

(5.) (6.) (7.) (8.) The remaining four types of consciousness are similar to the above with the difference that the stealing is done with neutral feeling.

Ill-will

(9.) With hatred one murders another without any premeditation.

(10.) With hatred one murders another after premeditation.

19. Killing:- According to Abhidhamma killing is invariably done with ill-will or aversion. Prompted by whatever motive, one, as a rule, kills with a thought of ill-will. Where there is ill-will (patigha) there is displeasure (domanassa). Where there is displeasure there is ill-will in a subtle or gross way.

Suppose, for instance, a little child, who cannot discriminate between right and wrong, smilingly kills an ant. He does not know that he is committing the evil of killing. He is only playing with it. Now, does he cherish any ill-will towards the ant? Is there any hatred or ill-feeling in his case? It is difficult to say so. What type of consciousness does he experience at that moment? It cannot be the 9th and 10th types because he innocently does it with joy, fondling the object. Could it be the third type of consciousness rooted in “lobha”?

An adult who kills for sport does experience the 9th or 10th type of consciousness. There is ill-feeling at the moment of killing.

What about vivisection? A scientist may vivisect without the least compunction. His chief motive may be scientific investigation for consequent alleviation of suffering. Yet, there is the thought of killing.

Does one experience ill-will when one kills a wounded animal with the object of putting an end to its suffering? Moved by compassion, one may do so; yet there is ill-will at the moment of killing, because there is a certain kind of aversion towards the object. If such an action is morally justifiable, could one object to the wholesale destruction of patients suffering from acute chronic incurable diseases?

It was stated above that there is ill-will where there is displeasure.

When, for instance, one feels sorry for having failed in an examination, does one harbor ill-will at that time? If one reflects on the meaning of the term patigha, the answer will become clear. There is no doubt a subtle kind of aversion over the unpleasant news. It is the same in the case of a person who weeps over the death of a dear one, because it is an unwelcome event. Anāgāmis and Arahats never feel sorry nor grieve, because they have eradicated patigha or dosa (hatred or ill-will).

Great was the lamentation of Venerable Ananda, who was a Sotāpanna Saint, on the passing away of the Buddha; but Arahats and Anāgāmis like Venerable Kassapa and Anuruddha, practiced perfect equanimity without shedding a tear.

20. Ignorance

(11.) A person doubts the existence of the Buddha, or the efficacy of the Dhamma, owing to his stupidity.

(12.) A person is distracted in mind, unable to concentrate on an object.

As these two types of consciousness are feeble, due to stupidity or dullness of mind, the accompanied feeling is neither pleasurable nor displeasurable, but neutral.

21. The ten kinds of akusala (evil) in relation to the twelve types of immoral consciousness.

There are ten kinds of evil committed through deed, word and thought.

DEED- (1) Killing (pānātipāta), (2) Stealing. (adinnādāna), (3) Sexual Misconduct (kāmesu-micchācāra).

WORD- (4) Lying (musāvāda), (5) Slandering (pisuna-vācā), (6) Harsh speech (pharusa-vācā), (7) Vain talk (samphappalāpa).

THOUGHT- (8) Covetousness (abhijjhā), (9) Hatred (vyāpāda), and (10) False view (micchā-ditthi)*.

* [(a) Denying the result of Kamma (Natthika-ditthi), (b) Denying both the cause and the result (Ahetuka) and (c) Denying Kamma (Akiriya-Ditthi):- These constitute wrong views.]

All these akusalas are committed by the afore-mentioned twelve types of akusala consciousness. Killing is generally done by the 9th and 10th types of consciousness. Stealing is generally done with the first eight types of consciousness.

Sexual misconduct is committed with the first eight types of consciousness.

Theft may be committed with a hateful thought too. In such a case there is the possibility of stealing with the 9th and 10th types of consciousness.

Lying may be uttered with the first ten types of consciousness; and so is slandering.

Harsh speech is uttered with the 9th and 10th types of consciousness. Vain talk may spring from the first ten types of consciousness. Covetousness springs from the first eight types of consciousness. Hatred springs from the 9th and 10th types of consciousness. False views spring from the 1st, 2nd, 5th, and 6th.

22. Eradication of the Akusala Cittas by the four classes of Aryan disciples.

A Sotāpanna (Stream-Winner) eradicates the 1st, 2nd, 5th, 6th, and 11th types of consciousness as he has destroyed the two Fetters (samyojana)-sakkāya-ditthi (Self-illusion) and vicikicchā (Doubts).

A Sakadāgāmi (Once-Returner), who has attained the second stage of Sainthood, weakens the potentiality of the 9th and 10th types of consciousness, because he has only attenuated the two Fetters - kāmarāga (Sense-desire) and patigha (Hatred).

An Anāgāmī (Never-Returner), who has attained the third stage of Sainthood, eradicates the above two types of consciousness as he has completely destroyed the said two Fetters.

An Arahat does not give rise to any of the twelve akusala cittas as he has eradicated the remaining five Fetters too - namely, rūparāga (Attachment to rūpa jhānas and Form-Spheres), arūparāga (Attachment to arūpa jhānas and Formless-Spheres), māna (Conceit), uddhacca (Restlessness) and avijjā (Not-knowingness or Ignorance).

(sīlabbata paramasa - Indulgence in wrongful rites and ceremonies, one of the ten Fetters, not mentioned above, is eradicated by a Sotāpanna).

(ahetuka cittāni-18)

(akusala vipāka cittāni)

§ 5 (1) Upekkhāsahagatam Cakkhuviññānam; tathā (2) Sotaviññānam, (3) Ghānaviññānam, (4) Jivhāviññānam, (5) Dukkhasahagatam, Kāyaviññānam, (6) Upekkhāsahagatam Sampaticchanacittam, (7) Upekkhāsahagatam Santîranacittañ c’āti.

Imani satta’pi Akusala Vipaka Cittani nāma.

(kusala vipāk’āhetuka cittāni)

(8) Upekkhāsahagatam kusalavipākam Cakkhuviññānam; tathā (9) Sotaviññānam, (10) Ghānaviññānam (11) Jivhaviññānam, (12) Sukhasahagatam Kāyaviññānam, (13) Upekkhāsahagatam Sampaticchanacittam, (14) Somanassasahagatam Santîranacittam (15) Upekkhāsahagatam Santîranacittam c’ati.

Imāni attha’ pi Kusalavipāk’āhetukacittāni nāma.

(ahetuka kiriya cittāni)

(16) Upekkhāsahagatam Pañcadvārāvajjanacittam; tathā

(17) Manodvārāvajjanacittam,

(18) Somanassasahagatam Hasituppādacîttañ c’ati.

Imāni tîni’ pi ahetuka-kiriya cittāni nāma.

Icc’evamsabbathā’pi atthārasāhetukacittāni samattāni.

Sattākusalapākāani - puññāpākāni atthadhā

Kiriyācittāni tîni’ti - atthārasa Ahetukā.

(18 Types Of Rootless Consciousness)

(Immoral Resultant Consciousness without Roots)

§ 5. (1) Eye-consciousness, accompanied by indifference. So are

(2) Ear-consciousness,

(3) Nose-consciousness,

(4) Tongue consciousness,

(5) Body-consciousness, accompanied by pain,

(6) Receiving consciousness, accompanied by indifference,

(7) Investigating consciousness, accompanied by indifference.

These seven are the immoral resultant types of consciousness.

(Moral Resultant Consciousness without Roots)

(8) Moral resultant Eye-consciousness, accompanied by indifference. So are

(9) Ear-consciousness,

(10) Nose-consciousness,

(11) Tongue-consciousness,

(12) Body-consciousness, accompanied by happiness,

(13) Receiving consciousness, accompanied by indifference,

(14) Investigating consciousness, accompanied by pleasure,

(15) Investigating consciousness, accompanied by indifference.

These eight are the moral resultant types of consciousness without Hetu.

(Functional Consciousness without Roots)

(16) Five Sense-door adverting consciousness, accompanied by indifference.

(17) So is mind-door adverting consciousness.

(18) Smile-producing consciousness, accompanied by pleasure.

These three are the functional types of consciousness without Hetu.

Thus end, in all, the eighteen types of consciousness without Hetu.

(Summary)

Seven are immoral resultants. Moral resultants are Eightfold.

Three are functionals. Ahetukas are eighteen.

Note:

23. Hetu is usually rendered by ‘causal condition’. In the Suttas we often come across such phrases as ‘ko hetu, ko paccayo’, - ‘what cause, what reason’. In the Abhidhamma both hetu and paccaya are differentiated and are used in specific senses. The term hetu is applied to the six roots explained above. Paccaya is an aiding condition (upakāraka dhamma). Like the root of a tree is hetu. Paccaya is like water, manure, etc.

The aforesaid eighteen classes of consciousness are called ‘a-hetuka’ because they are devoid of ‘concomitant hetus’ (sampayuttaka hetu). It must be understood that even ahetuka cittas are not devoid of an efficient cause (nibbattaka hetu). The remaining 71 classes of consciousness are called Sa-hetuka, with Roots. In two there is only one Root, in sixty nine there are two or three Roots.

24. Dvipañcaviññāna - Five pairs of moral and immoral resultant consciousness are enumerated here. They are so called because they are dependent on the five senses. As they are comparatively weak they are accompanied by neutral feeling, with the exception of body-consciousness which is accompanied by either pain or happiness. It should be noted that, in the Abhidhamma, these five pairs of consciousness are sometimes referred to as ‘dvipancaviññāna’, the two sampaticchana cittas and pañca-dvārāvajjana citta as ‘mano dhātu’ (mind-element), the rest (76) as ‘mano viññāna dhātu’ (mind-consciousness element).

25. Sampaticchana is that moment of consciousness which accepts or receives an object. Santīrana is that which investigates an object. That moment of consciousness which turns towards one of the five sense-objects is called the pañca-dvārāvajjana. Mano-dvārāvajjana is that moment of consciousness which turns the mind towards a mental object. Pañca-dvārāvajjana and mano-dvārāvajjana are the only two moments of kiriya cittas experienced by those who are not Arahats. All the other kiriya cittas are experienced only by Buddhas and Arahats. It is this mano-dvārāvajjana citta that performs the function of votthapana (deciding) which will be dealt with later.

26. Hasituppāda is a citta peculiar to Arahats. Smiling is caused by a pleasurable feeling. There are thirteen classes of consciousness by which one may smile according to the type of the person. An ordinary worldling (puthujjana) may laugh with either one of the four types of cittas rooted in attachment, accompanied by pleasure, or one of the four kusala cittas, accompanied by pleasure.

Sotāpannas, Sakadāgāmīs, and Anāgāmīs may smile with one of the two akusala cittas, disconnected with false view, accompanied by pleasure, or with one of the four kusala cittas.

Arahats and Pacceka Buddhas may smile with one of the four sobhana kiriya cittas or hasituppāda.

Sammā Sambuddhas smile with one of the two sobhana kiriya cittas, accompanied by wisdom and pleasure.

There is nothing but mere mirth in the hasituppāda consciousness.

The Compendium of Philosophy states: “There are six classes of laughter recognized in Buddhist works: (1) sita: - a smile manifesting itself in expression and countenance; (2) hasita: - a smile consisting in the slight movements of the lips just enough to reveal the tips of the teeth; (3) vihasita: - laughter giving out a light sound; (4) upahasita: - laughter accompanied by the movement of the head, shoulders, and arms; (5) apahasita: - laughter accompanied by the shedding of tears; and (6) atihasita: - an outburst of laughter accompanied by the forward and backward movements of the entire body from head to foot. Laughter is thus a form of bodily expression (kāya-viññatti), which may or may not be accompanied by vocal expression (vacī-viññatti). Of these, the first two classes are indulged in by cultured persons, the next two by the average man, and the last two by the lower classes of being.

27. Thought-Process

The subject, the consciousness, receives objects from within and without. When a person is in a state of profound sleep his mind is said to be vacant, or, in other words, in a state of bhavanga. We always experience such a passive state when our minds do not respond to external objects. This flow of bhavanga is interrupted when objects enter the mind. Then the bhavanga consciousness vibrates for one thought-moment and passes away. Thereupon the sense-door consciousness (pañca-dvārāvajjana) arises and ceases. At this stage the natural flow is checked and is turned towards the object. Immediately after there arises and ceases the eye consciousness* (cakkhu viññāna), but yet knows no more about it. This sense operation is followed by a moment of reception of the object so seen (sampaticchana). Next comes the investigating faculty (santīrana) or a momentary examination of the object so received. After this comes that stage of representative cognition termed the determining consciousness (votthapana). Discrimination is exercised at this stage. Freewill plays its part here. Immediately after there arises the psychologically most important stage - Impulsion or javana. It is at this stage that an action is judged whether moral or immoral. Kamma is performed at this stage; if viewed rightly (yoniso manasikāra), the javana becomes moral; if viewed wrongly (ayoniso manasikāra), it becomes immoral. In the case of an Arahat this javana is neither moral nor immoral, but merely functional (kiriya). This javana stage usually lasts for seven thought moments, or, at times of death, five. The whole process which happens in an infinitesimal part of time ends with the registering consciousness (tadālambana), lasting for two thought-moments - thus completing one thought-process at the expiration of seventeen thought-moments.

*[i.e., if the object is a form (rūpa). This consciousness depends on the five objects of sense.]

The three kinds of bhavanga consciousness are vipāka. They are either one of the two santīrana cittas, accompanied by indifference, mentioned above, or one of the eight sobhana vipāka cittas, described in section 6. Pañca-dvārāvajjana is a kriyā citta. Pañca viññāna is one of the ten moral and immoral vipāka cittas. Sampaticchana and santīrana are also vipāka cittas. The mano-dvārāvajjana (mind-door consciousness), a kriyā citta, functions as the votthapana consciousness. One can use one’s freewill at this stage. The seven javana thought-moments constitute kamma. The tadālambana is a vipāka citta which is one of the three santīrana cittas or one of the eight sobhana vipāka cittas.

Thus in a particular thought-process there arise various thought-moments which may be kamma, vipāka, or kriyā.

*[A detailed exposition of this subject will appear in Chapter IV.]

THOUGHT PROCESS: According to Abhidhamma when an object is presented to the mind through one of the five doors a thought process runs as follows:-

1 Atīta Bhavanga Past Bhavanga

2 Bhavanga Calana Vibrating Bhavanga

3 Bhavanga-upaccheda Arrest Bhavanga

4 Pañca-dvārāvajjana Sense-door Consciousness

5 Pañca Viññāna Sense-consciousness

6 Sampaticchana Receiving Consciousness

7 Santīrana Investigating Consciousness

8 Votthapana Determining Consciousness

9-15 Javana Impulsion

16-17 Tadālambana Registering Consciousness

(sobhana cittāni)

§ 6. Pāpāhetukamuttāni - Sobhanāni’ti vuccare

Ek’ūnasatthicittāni - ath’ekanavutī’pi vā

(atthā kāmāvāccara kusala cittāni)

1. Somanassa-sahagatam ñānasampayuttam asankhārikam ekam,

2. Somanassa-sahagatam ñānasampayuttam asankhārikam ekam,

3. Somanassa-sahagatam ñānavippayuttam asankhārikam ekam,

4. Somanassa-sahagatam ñānavippayuttam sasankhārikam ekam,

5. Upekkhā-sahagatam ñānasampayuttam asankhārikam ekam,

6. Upekkhā-sahagatam ñānasampayuttam sasankhārikam ekam,

7. Upekkhā-sahagatam ñānavippayuttam asankhārikam ekam,

8. Upekkhā-sahagatam ñānavippayuttam sasankhārikam’ ekan’ ti

Imāni attha’ pi sahetuka kāmāvacarakusalacittāni nāma.

(atthā kāmāvācara vipāka cittāni)

9. Somanassa-sahagatam ñānasampayuttam asankhārikam ekam,

10. Somanassa-sahagatam ñānasampayuttam sasankhārikam ekam,

11. Somanassa-sahagatam ñānavippayuttam asankhārikam ekam.

12. Somanassa-sahagatam ñānavippayuttam sasankhārikam ekam,

13. Upekkhā-sahagatam ñānasampayuttam asankhārikam ekam,

14. Upekkhā-sahagatam ñānasampayuttam sasankhārikam ekam,

15. Upekkhā-sahagatam ñānavippayuttam asankhārikam ekam,

16. Upekkhā-sahagatam ñānavippayuttam sasankhārikam ekan’ti.

Imāni attha’ pi sahetuka kāmāvacara-vipākacittāni nāma.

(attha kāmāvacara kriyā cittāni)

17. Somanassa-sahagatam ñānasampayuttam asankhārikam ekam,

18. Somanassa-sahagatam ñānasampayuttam sasankhārikam ekam,

19. Somanassa-sahagatam ñānavippayuttam asankhārikam ekam.

20. Somanassa-sahagatam ñānavippayuttam sasankhārikam ekam,

21. Upekkhā-sahagatam ñānasampayuttam asankhārikam ekam,

22. Upekkhā-sahagatam ñānasampayuttam sasankhārikam ekam,

23. Upekkhā-sahagatam ñānavippayuttam asankhārikam ekam,

24. Upekkhā-sahagatam ñānavippayuttam sasankhārikam ekan’ti,

Imāni attha’pi sahetuka-kāmāvacara-kriyācittāni nāma.

Icce’ vam sabbathā’pi sahetuka-kāmāvacara-

kusala vipāka kriyā cittāni samattāni.

vedanā-ñāna-sankhāra - bhedena catuvīsati

sahetū-kāmāvacara - puññapākakriyā matā.

kāme tevīsapākāni - puññā’ puññāni vīsati

ekādasa kriyā c’āti - catupaññāsa sabbathā.

“Beautiful” Consciousness Of The Sensuous Sphere - 24

§ 6. Excluding those that are evil and without Hetu, the rest are called “Beautiful”. They number either fifty-nine or ninety-one.

(Eight Types of Moral Consciousness)

1. One consciousness, unprompted, accompanied by pleasure, associated with knowledge,

2. One consciousness, prompted, accompanied by pleasure, associated with knowledge.

3. One consciousness, unprompted, accompanied by pleasure, dissociated with knowledge,

4. One consciousness, prompted, accompanied by pleasure, dissociated with knowledge,

5. One consciousness, unprompted, accompanied by indifference*, associated with knowledge.

6. One consciousness, prompted, accompanied by indifference, associated with knowledge,

7. One consciousness, unprompted, accompanied by indifference, dissociated with knowledge,

8. One consciousness, prompted, accompanied by indifference, dissociated with knowledge.

These are the eight types of moral consciousness, with Roots, of the sensuous sphere.

*[See Note 10, p *, here upekkhā may be equanimity too.]

(Eight types of Resultant Consciousness)

9. One consciousness, unprompted, accompanied by pleasure, associated with knowledge,

10. One consciousness, prompted, accompanied by pleasure, associated with knowledge,

11. One consciousness, unprompted, accompanied by pleasure, dissociated with knowledge,

12. One consciousness, prompted, accompanied by pleasure, dissociated with knowledge,

13. One consciousness, unprompted, accompanied by indifference, associated with knowledge,

14. One consciousness, prompted, accompanied by indifference, associated with knowledge,

15. One consciousness, unprompted, accompanied indifference, dissociated with knowledge,

16. One consciousness, prompted, accompanied indifference, dissociated with knowledge,

These are the eight types of Resultant Consciousness, with Hetus, of the sensuous sphere.

(Eight types of Functional Consciousness)

17. One consciousness, unprompted, accompanied by pleasure, associated with knowledge,

18. One consciousness, prompted, accompanied by pleasure, associated with knowledge.

19. One consciousness, unprompted, accompanied by pleasure, dissociated with knowledge,

20. One consciousness, prompted, accompanied by pleasure, associated with knowledge,

21. One consciousness, unprompted, accompanied by indifference, dissociated with knowledge,

22. One consciousness, prompted, accompanied by indifference, associated with knowledge,

23. One consciousness, unprompted, accompanied by indifference, dissociated with knowledge,

24. One consciousness, prompted, accompanied by indifference, dissociated with knowledge,

These are the eight types of Fundamental Consciousness, with Roots, of the sensuous sphere.

Thus end, in all, the moral, resultant, functional types of consciousness, with Hetus, of the sensuous sphere.

(Summary)

The moral, resultant, and functional types of consciousness of the sensuous sphere, with Hetus, which differ according to feeling knowledge, and inducement, should be understood as twenty-four.

In the sensuous sphere twenty-three are “Resultant”, twenty “Moral” and “Immoral”, and eleven are “Functional”, fifty-four in all.

Notes:

28. Sobhana - so called because they yield good qualities, and are connected with blameless roots such as generosity, loving-kindness, and knowledge. Com.

29. Pāpa - is that which leads to misery. Evil or bad is a better rendering than sin which has a Christian outlook.

30. Hetuka - All the cittas that are to be described hereafter, are called sahetukas, with Roots, opposed to the ahetukas of the foregoing section. Of the twenty-four kāmāvacara sobhana cittas, twelve are connected with two good Roots: generosity (alobha) and loving-kindness (adosa); twelve with three good: hetus - generosity, loving-kindness, and knowledge (amoha).

31. Fifty-nine or ninety-one:

Kāmāvacara - 24
Rūpāvacara - 15
Arūpāvacara - 12
Lokuttara - 8

When the eight lokuttara cittas are developed by means of each of the five kusala rūpa jhānas, as will be explained at the end of this chapter, they total forty.

Then 24 + 15 + 12 + 40 = 91.

32. Ñāna - is that which understands the reality (Com.) Here ñāna is synonymous with wisdom, reason, or knowledge. It is opposed to moha (ignorance, delusion, or stupidity).

33. Asankhārika - unprompted (See note 12, p. *)

According to the commentary one does a good act on the spur of the moment without any particular inducement either from within or without, owing to physical and mental fitness, due to good food, climate, etc., and as a result of having performed similar actions in the past.

34. All good acts are done by one of these first eight cittas. Their corresponding effects are the eight resultant cittas. The eight ahetuka vipāka cittas are also the due effects of these kusala cittas. It, therefore, follows that there are sixteen vipāka cittas corresponding to eight kusala cittas, whereas in the case of twelve akusala cittas there are only seven ahetuka vipāka cittas.

The Buddhas and Arahats also experience all these twenty-three types of vipāka cittas as they are bound to reap the good and bad effects of their past actions till they die. But they do not experience the first eight kusala cittas as they do not accumulate fresh kamma that has any reproductive power, since they have eradicated all fetters that bind oneself to existence. When they do any good act, instead of the usual kusala cittas, they experience the eight kriyā cittas which possess no reproductive energy. Ordinary persons and even Holy Ones of the first three grades of Saint ship do not experience these eight cittas.

35. Illustrations for the first eight kusala cittas:

1. One understandingly gives something to a beggar at once with joy.

2. One understandingly gives something to a beggar with joy, after deliberation, or being induced by another.

3. A child, without any understanding, joyfully salutes a monk at once. Joyfully a person automatically recites a Sacred Text without understanding the meaning.

4. A child, without any understanding, joyfully salutes a monk, as instructed by the mother. A person joyfully repeats a Sacred Text, as taught by another, without understanding the meaning.

The remaining four types should be understood in the same way, substituting indifference for joy.

____________________

§ 7.

(rūpāvacara cittāni-15)

(rūpāvacara kusala cittani-5)

1. Vitakka-vicāra-pīti-sukh’ekaggatā-sahitam pathamajjhāna-kusalacittam.

2. Vicāra-pīti-sukh’ekaggatā-sahitam dutiyajjhāna-kusalacittam,

3. Pīti-sukh’ekaggatā-sahitam tatiyajjhāna-kusalacittam,

4. Sukh’ekaggatā-sahitam catutthajjhāna-kusalacittam,

5. Upekkh’ekaggatā-sahitam pañcamajjhāna-kusalacittañ c’āti.

Imāni pañca’pi rūpāvacara-kusalacittānināma.

(rūpāvacara vipāka cittāni-5)

1. Vitakka-vicāra-pīti-sukh’ekaggatā-sahitam pathamajjhāna-vipākacittam,

2. Vicāra-pīti-sukh’ekaggatā-sahitam dutiyajjhāna-vipākacittam,

3. Pīti-sukh’ekaggatā-sahitam tatiyajjhāna-vipākacittam,

4. Sukh’ekaggatā-sahitam, catutthajjhāna-vipākacittam,

5. Upekkh’ekaggatā-sahitam pañcamajjhāna-vipākacittañ c’āti.

Imāni pañca’pi rūpāvacara-vipākacittāni nāma.

(rūpāvacara kriyā cittāni-5)

1. Vitakka-vicāra-pīti-sukh’ekaggatā-sahitam pathamajjhāna-kriyācittam,

2. Vicāra-pīti-sukh’ekaggatā-sahitam dutiyajjhāna-kriyācittam,

3. Pīti-sukh’ekaggatā-sahitam tatiyajjhāna-kriyācittam,

4. Sukh’ekaggatā-sahitam catutthajjhāna-kriyācittam,

5. Upekkh’ekaggatā-sahitam pañcamajjhāna-kriyācittañ c’ati.

Imāni pañca’pi rūpāvacara-kriyācittāni nāma.

Icc’evam sabbathā’pi pannarasa rūpāvacara kusala-vipāka-kriyācittāni samattāni.

Pañcadhā jhānabhedena - rūpāvacaramānasam

Puññapākakriyābhedā - tam pañcadasadhā bhave.

§ 7.

(Form-Sphere Consciousness - 15)

(Form-Sphere Moral Consciousness - 5)

1. First Jhāna moral consciousness together with initial application, sustained application, joy, happiness, and one-pointedness.

2. Second Jhāna moral consciousness together with sustained application, joy, happiness, and one-pointedness,

3. Third Jhāna moral consciousness together with joy, happiness, and one-pointedness,

4. Fourth Jhāna moral consciousness together with happiness and one-pointedness.

5. Fifth Jhāna moral consciousness together with equanimity and one-pointedness.

These are the five types of Form-Sphere Moral consciousness.

(Form-Sphere Resultant Consciousness - 5)

1. First Jhāna Resultant consciousness together with initial application, sustained application, joy, happiness, and one-pointedness,

2. Second Jhāna Resultant consciousness together with sustained application, joy, happiness, and one-pointedness,

3. Third Jhāna Resultant consciousness together with joy, happiness, and one-pointedness,

4. Fourth Jhāna Resultant consciousness together with happiness and one-pointedness,

5. Fifth Jhāna Resultant consciousness together with equanimity and one-pointedness.

These are the five types of Jhāna Resultant consciousness.

(Form-Sphere Functional Consciousness-5)

1. First Jhāna Functional consciousness together with initial application, sustained application, joy, happiness and one-pointedness,

2. Second Jhāna Functional consciousness together with sustained application, joy, happiness, and one-pointedness,

3. Third Jhāna Functional consciousness together with joy, happiness, and one-pointedness,

4. Fourth Jhāna Functional consciousness together with happiness and one-pointedness.

5. Fifth Jhāna Functional consciousness together with equanimity and one-pointedness.

These are the five types of Form-Sphere Functional consciousness.

Thus end, in all, the fifteen types of Form-Sphere Moral Resultant, and Functional consciousness.

(Summary)

Form-Sphere consciousness is fivefold according to different Jhānas. That becomes fifteen fold according to Moral, Resultant and Functional types.

Notes:

36. Rūpāvacara-

There are three planes of existence-namely, Sensuous Sphere (kāmaloka), Form-Sphere (rūpaloka), and Formless-Sphere (arūpaloka). The four states of misery (apāya), human realm (manussa), and the six celestial realms (devaloka) constitute the kāmaloka. It is so called because sense-desires play a predominant part in this sphere. The four states of misery are called duggati (evil states). Evil-doers are born in such states. The remaining seven are called sugati (good states). The good are born in these states of sensuous bliss.

The more evolved persons, who seek no delight in ordinary sense-desires, but are interested in higher spiritual progress, must naturally be born in congenial places in harmony with their lofty aspirations. Even in the human realm it is they who retire to solitude and engage themselves in meditation.

Such meditation (bhāvanā) is of two kinds - samatha (concentration) and vipassanā (insight). Samatha, which means calm, or tranquillity is gained by developing the Jhānas. Vipassanā is seeing things as they truly are. With the aid of Jhānas one could develop higher psychic powers (abhiññā). It is vipassanā that leads to Enlightenment.

Those who develop Jhānas are born after death in higher Form-Spheres (rūpaloka) and Formless-spheres (arūpaloka).

In the Formless-Spheres there is no body but only mind. As a rule, both mind and body are interrelated, interdependent, and inseparable. But by will-power there is a possibility for the mind to be separated from the body and vice versa temporarily. Beings born in celestial realms and Form-Spheres are supposed to posses very subtle material forms.

The Compendium of Philosophy states that “Rūpaloka is so called because the subtle residuum of matter is said, in that place of existence, to be still met with. Arūpaloka is so called because no trace of matter is held to be found in it”.

That which frequents the Rūpa-Sphere is rūpāvacara. There are fifteen cittas pertaining to it. Five are kusalas, which one can develop in this life itself. Five are their corresponding vipākas which are experienced after death in the Rūpa-sphere. Five are kriyā cittas, which are experienced only by Buddhas and Arahats either in this life or by Arahats in the Rūpa-Sphere.

37. Jhāna - Sanskrit dhyāna-

The Pāli term is derived from the root “jhe”, to think. Venerable Buddhaghosa explains Jhāna as follows, “Aramman’upanijjhānato paccanīkajhāpanato vajhanam”, Jhāna is so called because it thinks closely of an object or because it burns those adverse things (hindrances - nīvaranas).

By Jhāna is meant willful concentration on an object.

Of the forty objects of concentration, enumerated in the 9th chapter of this book, the aspirant selects an object that appeals most to his temperament. This object is called parikamma nimitta - preliminary object.

He now intently concentrates on this object until he becomes so wholly absorbed in it that all adventitious thoughts get ipso facto excluded from the mind. A stage is ultimately reached when he is able to visualize the object even with closed eyes. On this visualized image (uggaha nimitta) he concentrates continuously until it develops into a conceptualized image (patibhāga nimitta).

As an illustration let us take the pathavī kasina.

A circle of about one span and four inches in diameter is made and the surface is covered with dawn-colored clay and smoothed well. If there be not enough clay of the dawn color, he may put in some other kind of clay beneath. This hypnotic circle is known as the parikamma nimitta. Now he places this object about two and half cubits away from him and concentrates on it, saying mentally or inaudibly - pathavī or earth. The purpose is to gain the one-pointedness of the mind. When he does this for some time - perhaps weeks, or months, or years - he would be able to close his eyes and visualize the object. This visualized object is called uggaha nimitta. Then he concentrates on this visualized image, which is an exact mental replica of the object, until it develops into a conceptualized image which is called patibhāga nimitta.

The difference between the first visualized image and the conceptualized image is that in the former the fault of the device appears, while the latter is clear of all such defects and is like a “well-burnished conchshell”. The latter possesses neither color nor form. “It is just a mode of appearance, and is born of perception”.

As he continually concentrates on this abstract concept he is said to be in possession of “proximate concentration” (upacāra samādhi) and the innate five Hindrances to progress (nīvarana), such as sense-desire (kāmacchanda), hatred (patigha), sloth and torpor (thīna-middha), restlessness and brooding (uddhacca-kukkucca), and doubts (vicikicchā) are temporarily inhibited.

Eventually he gains “ecstatic concentration” (appanā samādhi) and becomes enwrapped in Jhāna, enjoying the calmness and serenity of a one-pointed mind.

As he is about to gain appanā samādhi a thought process runs as follows:- bhavanga, mano-dvārāvajjana, parikamma, upacāra, anuloma, gotrabhū, appanā.

When the stream of consciousness is arrested, there arises the Mind-door consciousness taking for its object the patibhāga nimitta. This is followed by the Javana process which, as the case may be, starts with either parikamma or upacāra. Parikamma is the preliminary or initial thought-moment. Upacāra means proximate, because it is close to the appanā samādhi. It is at the anuloma or “adaptation” thought-moment that the mind qualifies itself for the final appanā. It is so called because it arises in conformity with appanā. This is followed by gotrabhū, the thought-moment that transcends the kāma-plane. Gotrabhū means that which subdues (bhū) the Kāma-lineage (gotra). All the thought-moments of this Javana process up to the gotrabhū moment are kāmāvacara thoughts. Immediately after this transitional stage of gotrabhū there arises only for a duration of one moment the appanā thought-moment that leads to ecstatic concentration. This consciousness belongs to the Rūpa-plane, and is termed the First Rūpa Jhāna. In the case of an Arahat it is a kriyā citta, otherwise it is a kusala.

This consciousness lasts for one thought-moment and then subsides into the Bhavanga state.

The aspirant continues his concentration and develops in the foregoing manner the second, third, fourth, and fifth Jhānas.

The five Jhāna vipākas are the corresponding Resultants of the five Morals. They are experienced in the Form sphere itself and not in the Kāma-sphere. Kusala and Kiriyā Jhānas could be experienced in the Kāma-sphere continuously even for a whole day.

The five factors, vitakka, vicāra, pīti, sukha, ekaggatā collectively found in the appanā consciousness, constitute what is technically known as Jhāna. In the second Jhāna the first factor is eliminated, in the third the first two are eliminated, in the fourth the first three are eliminated, while in the fifth even happiness is abandoned and is substituted by equanimity.

Sometimes these five Jhānas are treated as four, as mentioned in the Visuddhi-Magga. In that case the second Jhāna consists of three constituents as both vitakka and vicāra are eliminated at once.

38. Vitakka - is derived from “vi” + Ö “takk” to think. Generally the term is used in the sense of thinking or reflection. Here it is used in a technical sense. It is that which directs the concomitant states towards the object. (ārammanam vitakketi sampayuttadhamme abhiniropeti’ ti vitakko). Just as a king’s favourite would conduct a villager to the palace, even so vitakka directs the mind towards the object.

Vitakka is an unmoral mental state which, when associated with a kusala or akusala citta, becomes either moral or immoral. A developed form of this vitakka is found in the first Jhāna consciousness. A still more developed form of vitakka is found in the Path-consciousness (magga citta) as sammā-sankappa (Right thoughts). The vitakka of the Path-consciousness directs the mental states towards Nibbāna and destroys micchā (wrong or evil) vitakka such as thoughts of sense-desire (kāma), thoughts of hatred (vyāpāda), and thoughts of cruelty (vihimsā). The vitakka of the Jhāna consciousness temporarily inhibits sloth and torpor (thīna-middha) one of the five Hindrances (nīvarana).

Through continued practice the second Jhāna is obtained by eliminating vitakka. When four Jhānas are taken into account instead of the five, the second Jhāna is obtained by eliminating both vitakka and vicāra at the same time.

39. Vicāra is derived from “vi” + “car” to move or wander. Its usual equivalent is investigation. Here it is used in the sense of sustained application of the mind on the object. It temporarily inhibits doubts (vicikicchā).

According to the commentary vicāra is that which moves around the object. Examination of the object is its characteristic. Vitakka is like the flying of a bee towards a flower. Vicāra is like its buzzing around it. As Jhāna factors they are correlates.

40. Pīti is zest, joy, or pleasurable interest. It is derived from Ö “pi”, to please, to delight. It is not a kind of feeling (vedanā) like sukha. It is, so to say, its precursor. Like the first two Jhāna factors, (pīti) is also a mental state found in both moral and immoral consciousness. Creating an interest in the object is its characteristic pīti inhibits vyāpāda, ill-will or aversion.

There are five kinds of pīti:-

1. Khuddaka pīti, the thrill of joy that causes “the flesh to creep”.

2. Khanika pīti, instantaneous joy like a flash of lightning.

3. Okkantika pīti, the flood of joy like the breakers on a seashore.

4. Ubbega pīti, transporting joy which enables one to float in the air just as a lump of cotton carried by the wind.

5. Pharana pīti, suffusing joy, which pervades the whole body like a full blown bladder or like a flood that overflows small tanks and ponds.

41. Sukha is bliss or happiness. It is a kind of pleasant feeling. It is opposed to uddhacca and kukkucca (restlessness and brooding). As vitakka is the precursor of vicāra, so is pīti the precursor of sukha.

The enjoyment of the desired object is its characteristic. It is like a king that enjoys a delicious dish.

Pīti creates an interest in the object, while sukha enables one to enjoy the object.

Like the sight of an oasis to a weary traveler, is pīti. Like drinking water and bathing therein, is sukha.

This mental sukha which should be differentiated from ahetuka kāyika (physical) happiness is identical with somanassa. But it is a joy disconnected with material pleasures. This pleasurable feeling is the inevitable outcome of renouncing them (nirāmisa sukha). Nibbānic bliss is yet far more subtle than Jhānic bliss. There is no feeling in experiencing the bliss of Nibbāna. The total release from suffering (dukkhūpasama) is itself Nibbānic bliss. It is comparable to the “ease” of an invalid who is perfectly cured of a disease. It is a bliss of relief.

42. Upekkhā - literally, means seeing (ikkhati) impartially (upa = yuttito). It is viewing an object with a balanced mind, Atthasālini states: - “This is impartiality (majjhattam) in connection with the object, and implies a discriminative knowledge (paricchindanakam ñānam)”.

This explanation applies strictly to upekkhā found in sobhana consciousness accompanied by wisdom. Upekkhā found in the akusalas and ahetukas is just neutral feeling, without the least trace of any discriminative knowledge. In the kāmāvacara sobhanas, too, there may arise that neutral feeling, as in the case of one hearing the Dhamma without any pleasurable interest, and also a subtle form of upekkhā that views the object with deliberate impartiality and discriminative knowledge, as in the case of a wise person who hears the Dhamma with a critical and impartial mind.

Upekkhā of the Jhāna consciousness, in particular is of ethical and psychological importance. It certainly is not the ordinary kind of upekkhā, generally found in the akusala consciousness which comes naturally to an evil-doer. The Jhāna upekkhā has been developed by a strong will-power. Realizing that pleasurable feeling is also gross, the Yogi eliminates it as he did the other three Jhāna factors, and develops the more subtle and peaceful upekkhā. On the attainment of the fifth Jhāna breathing ceases. As he has transcended both pain and pleasure by will-power, he is immune to pain too.

This upekkhā is a highly refined form of the ordinary tatramajjhattatā, even-mindedness, one of the moral mental states, latent in all types of sobhana consciousness.

In the Pāli phrase - upekkhā satipārisuddhi - purity of mindfulness which comes of equanimity - it is the tatra-majjhattatā that is referred to. This is latent in the first four Jhānas too. In the fifth Jhāna this tatra-majjhattatā is singled out and becomes highly refined. Both neutral feeling upekkhā vedanā) and equanimity that correspond to the one Pāli term upekkhā are found in the fifth Jhāna.

Thus there appear to be four kinds of upekkhā viz:- (1) just neutral feeling, found in the six akusala cittas, (2) sensitive passive neutral feeling (anubhavana upekkhā) found in the eight ahetuka sense-door consciousness (dvipañca-viññāna) (excluding kāyaviññāna), (3) intellectual upekkhā, found mostly in the two sobhana kriyā cittas, accompanied by knowledge, and sometimes in the two sobhana kusala cittas, accompanied by knowledge, (4) ethical upekkhā, found in all the sobhana cittas, especially in the fifth Jhāna.

Brahmavihārupekkhā and sankhārupekkhā may be included in both intellectual and ethical upekkhā.

The first is equanimity amidst all vicissitudes of life. The second is neither attachment nor aversion with respect to all conditioned things.

Visuddhi-Magga enumerates ten kinds of upekkhā. See the Path of Purity -Vol. II pp. 184-186.

43. Ekaggatā (eka + agga + tā) lit., one-pointedness. This is a mental state common to all Jhānas. By sammā samādhi (Right Concentration) is meant this ekaggatā found in the Path-consciousness. Ekaggatā temporarily inhibits sensual desires.

(arūpāvacara cittāni-l2)

§ 8.

(arūpāvacara kusala cittāni-4)

(1) ākāsānañcāyatana-kusalacittam,

(2) Viññānañcāyatana-kusalacittam,

(3) ākiñcaññāyatana-kusala,

(4) N’eva-saññā-n’āsaññāyatana-kusalacittañ c’ati.

Imāni cattāri’pi Arūpāvacara-kusalacittāni nāma.

(arūpāvacara vipāka cittāni)

(5) ākāsānañcāyatana-vipākacittam,

(6) viññānañcāyatana-vipākacittam,

(7) ākiñcaññāyatana-vipākacittam,

(8) N’eva-saññā-n’āsaññāyatana-vipākacittam c’ati.

Imāni cattāri’pi arūpāvacara-vipākacittāni nāma.

(arūpāvacara kriyā cittāni-4)

(9) ākāsānañcāyatana-kriyācittam,

(10) viññānañcāyatana-kriyācittam

(11) ākiñcaññāyatana-kriyācittam,

(12) n’eva-saññā-n’āsaññāyatana-kriyācittañ c’ati.

Imāni cattāri’pi arūpāvacara-kriyācittāni nāma.

Icc’ evam sabbathā’pi dvādasa arūpāvacara-kusala-vipāka-kriyācittāni samattāni.

ālambanappabhedhena - catudhā’ruppamānasam

Puññapākakriyābhedā - puna dvādasadhā thitam.

(Formless-Sphere Consciousness - 12)

§ 8.

(Formless-Sphere Moral Consciousness - 4)

(1) Moral Jhāna consciousness dwelling on the “Infinity of Space”,

(2) Moral Jhāna consciousness dwelling on the “Infinity of Consciousness”,**

(3) Moral Jhāna consciousness dwelling on “Nothingness”,***

(4) Moral Jhāna consciousness wherein “Perception neither is nor is not”.

These are the four types of arūpa-jhāna Moral consciousness.

*[ākāsānañcāyatana = ākāsa + ananta + āyatana. Ananta + ya = anantya = anañca = end-lessness. ākāsa + anañca = ākāsānañca + āyatana is used here in the sense of abode (adhitthānatthena)]

**[viññānañcāyatana-viññāna + ananta + ya = viññānanatya = viññānañca]

***[ākiñcaññāyatana-akiñcanassa bhāvo = ākiñcaññam]

(Formless-sphere Resultant Consciousness - 4)

(5) Resultant Jhāna-consciousness dwelling on the “Infinity of Space”.

(6) Resultant Jhāna-consciousness dwelling on the “Infinity of Consciousness”,

(7) Resultant Jhāna-consciousness dwelling on “Nothingness”,

(8) Resultant Jhāna-consciousness wherein “Perception neither is nor is not”.

These are four types of arūpa-jhāna Resultant consciousness.

(Formless-sphere Functional Consciousness - 4)

(9) Functional Jhāna-consciousness dwelling on the “Infinity of Space”.

(10) Functional Jhāna-consciousness dwelling on the “Infinity of Consciousness”.

(11) Functional Jhāna-consciousness dwelling on “Nothingness” .

(12) Functional Jhāna-consciousness wherein “Perception neither is nor is not”.

These are the four types of arūpa-jhāna Functional consciousness.

Thus end, in all, the twelve types of Arūpa Jhāna Moral, Resultant, and Functional consciousness.*

* [Both Rūpa and Arūpa Cittas are collectively termed “Mahaggata” which literally, means ‘great-gone-to’, i.e., developed.]

Arūpa-jhāna consciousness is fourfold, classified according to the objects. Again they stand at twelve according to Moral, Resultant, and Functional types.

Notes:

44. Arūpa Jhāna-

The Yogi who has developed the Rūpa Jhānas and who wishes to develop the Arūpa Jhānas now concentrates on the Patibhāga Nimitta mentioned in the previous section. As he does so, a faint light, like a fire fly, issues from the Kasina object. He wills it to expand until it covers the whole space. Now he sees nothing but this light pervading everywhere. This developed space is not a reality but a mere concept. In Pāli this space is called kasinugghātimākāsa (space issuing forth from the Kasina object). On this concept he concentrates thinking “ākāso ananto”, ‘Infinite is space’, until he develops the first Arūpa Jhāna-ākāsānañcāyatana.

As in the case of the Rūpa Jhānas a thought-process, runs as follows:-

mano-dvārāvajjana, parikamma, upacāra, anuloma, gotrabhū,

ākāsānañcāyatana.

Parikamma thought-moment may or may not occur.

The Arūpa Jhāna thought-moment occurs only for a moment, and then the consciousness lapses into Bhavanga consciousness.

Again he concentrates on the first Arūpa Jhāna thinking “viññānam anantam”, ‘Infinite is Consciousness’ until he develops the second Arūpa Jhāna - “viññānañcāyatana”.

To develop the third Arūpa Jhāna - “ākiñcaññāyatana” - the Yogi takes for his object the first Arūpa Jhāna consciousness and thinks - ‘Natthi kiñci’, “There is nothing whatever”.

The fourth Arūpa Jhāna consciousness is developed by taking the third Arūpa Jhāna consciousness as the object. The third Arūpa Jhāna is so subtle and refined that one cannot definitely say whether there is a consciousness or not. As he concentrates thus on the third consciousness he develops the fourth Jhāna. Although the term “saññā” is used here, vedanā, (feeling) and sankhārā, (mental states) are also included therein.

The five Rūpa Jhānas differ according to the Jhāna factors. These four Arūpa Jhānas, on the other hand, differ according to the objects of concentration. The first and the third have two concepts (paññatti). They are the concept of the ‘infinity of space’ and the concept of ‘nothingness’. The second and the fourth Jhāna consciousness have for their objects the first and the third Jhāna respectively.

These four Arūpa Jhānas have their corresponding effects in the Arūpa spheres. The four Kriyā Jhānas are experienced only by Buddhas and Arahats.

In all these twelve Jhāna Cittas are found the two Jhāna factors - Upekkhā and ekaggatā - equanimity and one-pointedness that constitute the fifth Rūpa Jhāna.

(lokuttara kusala cittāni-4)

(1) Sotāpatti-maggacittam,

(2) Sakadāgāmī-maggacittam,

(3) Anāgāmī-maggacittam,

(4) Arahatta-maggacittañ c’ati.

Imāni cattāri’pi Lokuttara-kusalacittāni nāma.

(lokuttara vipāka cittāni-4)

(5) Sotāpatti-phalacittam,

(6) Sakadāgāmī-phalacittam,

(7) Anāgāmī-phalacittam,

(8) Arahatta-phalacittañ c’ati.

Imāni cattāri’pi Lokuttara-vipākacittāni nāma.

Icce’vam sabbathā’pi attha Lokuttara-Kusala-Vipāka-cittāni samattāni.

Catumaggapphedhena-catudhā kusalam tathā

Pākam tassa phalattā’ti-atthadhā nuttaram matam

Dvādasākusalān’evam - kusalān’ ekavīsati

Chattims’ eva vipākāni - kriyācittāni vīsati.

Catupaññāsadhā kāme - rūpe pannaras’īraye

Cittāni dvādas’ āruppe - atthadhā’n uttare tathā

(Supra Mundane Consciousness - 4)

§ 9

(Moral Supra mundane Consciousness-4)

(1) Sotāpatti Path-consciousness,

(2) Sakadāgāmī Path-consciousness,

(3) Anāgāmī Path-consciousness,

(4) Arahatta Path-consciousness.

These are the four types of Supra mundane Moral consciousness.

(Resultant Supra mundane Consciousness-4)

(5) Sotāpatti Fruit-consciousness,

(6) Sakadāgāmī Fruit-consciousness,

(7) Anāgāmī Fruit-consciousness,

(8) Arahatta Fruit-consciousness.

These are the four types of Supra mundane Moral and Resultant consciousness. Thus end, in all, the eight types of supra mundane Moral and Resultant consciousness. Differing according to the four Paths, the Moral Consciousness is fourfold. So are the Resultants, being their fruits. The Supra mundane should be understood as eightfold.

(Summary)

Thus the “Immorals” are twelve, the “Morals” are twenty-one, the “Resultants” are thirty-six, the “Functionals” are twenty.

In the Sensuous Sphere, they say, are fifty-four types of consciousness, in the Form-Sphere are fifteen, in the Formless-Sphere are twelve, in the supra mundane are eight.

(ekavīsasatāni cittāni-121)

§ 10. Ittham’ekūna navuti - ppabhedham pana mānasam

Ekavīsasatam v’ātha - vibhajanti vicakkhanā.

Katham’ekūna navutividham cittam ekavīsasatam hoti?

(1) Vitakka-vicāra-pīti-sukh’ekaggatā-sahitam

Pathamajjhāna-Sotāpatti-maggacittam,

(2) Vicāra-pīti-sukh’ekaggatā-sahitam Dutiyajjhāna-

Sotāpatti-maggacittam,

(3) Pīti-sukh’ekaggatā-sahitam Tatiyajjhāna Sotāpatti-maggacittam,

(4) Sukh’ekaggatā-sahitam Catutthajjhāna Sotāpatti-maggacittam,

(5) Upekkh’ekaggatā-sahitam Pañcamajjhāna Sotāpatti-maggacittañ c’ati.

Imāni pañca pi Sotāpatti-maggacittāni nāma.

Tathā Sakadāgāmī-magga, Anāgāmī-magga, Arahatta-maggacittañ c’ati samavīsati maggacittāni. Tathā phalacittāni c’ati samacattālīsa Lokuttaracittāni bhavantī’ti.

1. Jhānangayogabhedhena - ketv’ekekan tu pañcadhā

Vuccatā nuttaram cittam - cattālīsavidhanti ca.

2. Yathā ca rūpāvacaram - gayhatā nuttaram tathā

Pathamādijhānabhede - ārūppañca’pi pañcame

3. Ekādasavidham tasmā - pathamādikam’īritam

Jhānan ekekam’ ante tu - tevīsatividham bhave.

4. Sattatimsavidham puññam - dvipaññāsavvidham tathā

Pākam iccāhu cittāni - ekavīsasatam budhā’ti.

Iti Abhidhammatthasangahe Cittasangahavibhāgo nāma pathamo paricchedo.

(121 Types of Consciousness)

§ 10. These different classes of consciousness, which thus number eighty-nine, the wise divide into one hundred and twenty-one.

How does consciousness which is analyzed into eighty-nine become one hundred and twenty-one?

1. The First Jhāna Sotāpatti Path-consciousness together with initial application, sustained application, joy, happiness, and one-pointedness,

2. The Second Jhāna Sotāpatti Path-consciousness together with sustained application, joy, happiness, and one-pointedness,

3. The Third Jhāna Sotāpatti Path-consciousness together with joy, happiness, and one-pointedness,

4. The Fourth Jhāna Sotāpatti Path-consciousness together with happiness and one-pointedness,

5. The Fifth Jhāna Sotāpatti Path-consciousness together with equanimity and one-pointedness.

These are the five types of Sotāpatti Path-consciousness.

So are the Sakadāgāmī Path-consciousness, Anāgāmī Path-consciousness, and Arahatta Path-consciousness, making exactly twenty classes of consciousness. Similarly there are twenty classes of Fruit-consciousness. Thus there are forty types of supra mundane consciousness.

(Summary )

1. Dividing each (supra mundane) consciousness into five kinds according to different Jhāna factors, the supra mundane consciousness, it is said, becomes forty.

2. As the Form-Sphere consciousness is treated as first Jhāna consciousness and so on, even so is the supra mundane consciousness. The Formless-Sphere consciousness is included in the fifth Jhāna.

3. Thus the Jhānas beginning from the first amount to eleven, they say. The last Jhāna (i.e., the fifth ) totals twenty-three.

4. Thirty-seven are Morals, fifty-two are Resultants; thus the wise say that there are one-hundred and twenty-one types of consciousness.

Thus ends the first chapter of the Abhidhammattha Sangaha which deals with the Analysis of the Consciousness

45. The Realization of Nibbāna.

The Yogi who wishes to realize Nibbāna tries to understand things as they truly are. With his one-pointed mind he scrutinizes his self and, on due examination, discovers that his so-called “Ego-personality” is nothing but a mere composition of mind and matter - the former consisting of fleeting mental states that arise as a result of the senses coming into contact with the sense-stimuli, and the latter of forces and qualities that manifest them-selves in multifarious phenomena.

Having thus gained a correct view of the real nature of his self, freed from the false notion of an identical substance of mind and matter, he attempts to investigate the cause of this “Ego-personality.” He realizes that everything worldly, himself not excluded, is conditioned by causes past or present, and that this existence is due to past ignorance (avijjā), craving (tanhā), attachment (upādāna), Kamma, and physical food (āhāra) of the present life. On account of these five causes this personality has arisen and as the past activities have conditioned the present, so the present will condition the future. Meditating thus, he transcends all doubts with regard to the past, present, and future (kankhā-vitarana-visuddhi). Thereupon he contemplates that all conditioned things are transient (anicca), subject to suffering (dukkha), and devoid of an immortal soul (anattā). Wherever he turns his eyes, he sees nothing but these three characteristics standing out in bold relief. He realizes that life is a mere flowing, continuous undivided movement. Neither in a celestial plane nor on earth does he find any genuine happiness, for every form of pleasure is only a prelude to pain. What is transient is therefore subject to suffering and where change and sorrow prevail there cannot be a permanent ego.

As he is thus absorbed in meditation, a day comes when, to his surprise, he witnesses an aura emanating from his body (obhāsa). He experiences an unprecedented pleasure, happiness, and quietude. He becomes evenminded and strenuous. His religious fervour increases, and mindfulness becomes perfect, and Insight extraordinarily keen.

Mistaking this advanced state of moral progress for Sainthood, chiefly owing to the presence of the aura, he develops a liking for this mental state. Soon the realization comes that these new developments are only obstacles to moral progress and he cultivates the ‘purity of Knowledge’ with regard to the ‘Path’ and ‘Non-path’ (maggāmagga-ñānadassana visuddhi).

Perceiving the right path, he resumes his meditation on the arising (udaya ñāna) and passing away (vaya ñāna) of conditioned things. Of these two characteristics the latter becomes more impressed in his mind, because change is more conspicuous than becoming. Therefore he turns his attention to the contemplation of the dissolution of things (bhanga ñāna). He perceives that both mind and matter, which constitute his personality, are in a state of constant flux, not remaining for two consecutive moments the same. To him then comes the knowledge that all dissolving things are fearful (bhaya ñāna). The whole world appears to him like a pit of burning embers, a source of danger. Subsequently he reflects on the wretchedness and vanity (ādīnava ñāna) of the fearful world and feeling disgusted with it (nibbidā ñāna), wishes to escape therefrom (muñcitukamyatā ñāna).

With this object in view, he meditates again on the three characteristics (patisankhā ñāna), and thereafter becomes completely indifferent to all conditioned things - having neither attachment nor aversion for any worldly object (sankhārupekkhā ñāna). Reaching this point of mental culture, he takes for his object of special endeavour one of the three characteristics that appeals to him most, and intently keeps on developing insight in that particular direction, until that glorious day when, for the first time, he realizes Nibbāna, his ultimate goal.

A Javana thought-process then runs as follows:

1

2

3

4

5

6,7

Parikamma

Upacāra

Anuloma

Gotrabhū

Magga

Phala

When there is no Parikamma thought-moment, in the case of an individual with keen Insight, there arise three Phala thought-moments.

These nine kinds of Insight, viz:- Udaya, Vaya, Bhanga, Bhaya, ādīnava, Nibbidā, Muñcitukamyatā, Patisankhā, Sankhārupekkhā and Anuloma ñāna are collectively called “Patipadā ñānadassana Visuddhi” - Purity of Knowledge and Vision as regards the Practice.

Insight found in this Supra mundane Path - Consciousness is known as Ñānadassana Visuddhi - Purity of Knowledge and Vision.

When the spiritual pilgrim realizes Nibbāna for the first time, he is called a Sotāpanna - One who has entered the Stream that leads to Nibbāna for the first time. He is no more a worldling (puthujjana) but an Ariya. He eliminates three Fetters - namely, Self-illusion (sakkāya ditthi), Doubts (vicikicchā), and Adherence to Wrongful Rites and Ceremonies (sīlabbata parāmāsa). As he has, not eradicated all the Fetters that bind him to existence, he is reborn seven times at the most. In his subsequent birth he may or may not be aware of the fact that he is a Sotāpanna. Nevertheless, he possesses the characteristics peculiar to such a Saint.

He gains implicit confidence in the Buddha, Dhamma and the Sangha, and would never violate any of the five Precepts. He is moreover absolved from states of woe, for he is destined to Enlightenment.

Summoning up fresh courage as a result of this distant glimpse of Nibbāna, the Aryan pilgrim makes rapid progress, and perfecting his Insight becomes a Sakadāgāmī. (Once-Returner), by attenuating two other Fetters -namely, Sense-desire (kāmarāga) and Ill-will (patigha).

In this case, too, and in the case of the other two advanced stages of Sainthood, a javana thought-process runs as above, but the gotrabhū thought-moment is termed “vodāna” (pure) as the individual is purified.

A Sakadāgāmī is reborn on earth only once in case he does not attain Arahatship in that life itself. It is interesting to note that the pilgrim who has attained the second stage of Sainthood can only weaken these two powerful fetters with which he is bound from a beginningless past. Occasionally he may be disturbed by thoughts of lust and anger to a slight extent.

It is by attaining the third stage of Sainthood, Anāgāmī (State of a Never-Returner), that he completely discards the above two Fetters. Thereafter he neither returns to this world nor does he seek birth in celestial realms, since he has rooted out the desire for sensual pleasures. After death he is reborn in the “Pure Abodes” (suddhāvāsa) environment reserved for Anāgāmīs and Arahats. There he attains Arahatship and lives till the end of his life.

Now the earnest pilgrim, encouraged by the unprecedented success of his endeavours, makes his final advance and destroying the remaining five Fetters - namely, Attachment to Form-sphere (rūparāga), Attachment to Formless Sphere (arūpa rāga), Conceit (māna), Restlessness (uddhacca), and Ignorance (avijjā), attains Arahatship, the final stage of Sainthood.

It will be noted that the Fetters have to be eradicated in four stages. The Path (magga) thought-moment occurs only once. The Fruit (phala) thought moment immediately follows. In the Supra mundane classes of consciousness the effect of the kusala cittas is instantaneous. Hence it is called akālika (of immediate fruit); whereas in the case of lokiya cittas effects may take place in this life, or in a subsequent life, or at any time till one attains Parinibbāna.

In the Mundane consciousness Kamma is predominant, while in the Supra mundane paññā or wisdom is predominant. Hence the four kusala lokuttara cittas are not treated as Kamma.

These eight cittas are called lokuttara. Here Loka means the Pañcupādana-kkhandha, the five Aggregates of Attachment. Uttara means that which transcends. Lokuttara therefore means that which transcends the world of Aggregates of Attachment. This definition strictly applies to the Four Paths. The Fruits are called Lokuttara because they have transcended the world of Aggregates of Attachment.

46. Forty Types of Lokuttara Cittas:-

One who has attained the First Jhāna emerges from it and meditates on the impermanence, sorrowfulness, and soullessness of those mental states in that particular consciousness and ultimately realizes Nibbāna. As the First Jhāna was made the basis to realize Nibbāna this lokuttara kusala thought is called-

Vitakka-Vicāra-Pīti-Sukh’Ekaggatā-sahitam Pathamajjhāna-Sotāpattimagga-cittam.

This magga thought-moment is immediately followed by the phala thought-moment.

In the same manner the other four Jhānas are made the bases to realize Nibbāna. Now, for each stage there are five Paths and five Fruits according to the different Jhānas. For the four stages there are forty classes of consciousness.

Diagrams:

Diagram IV

Jhānas - 67

Jhāna

Rūpāvacara

Arūpāvacara

Lokuttara

15

12

40

Kusala

Vipāka

Kiriya

Kusala

Vipāka

Kiriya

Kiriya

Vipāka

5

5

5

4

4

4

20

29

First

1

1

1

4

4

11

Second

1

1

1

4

4

11

Third

1

1

1

4

4

11

Fourth

1

1

1

4

4

11

Fifth

1

1

1

4

4

4

4

4

23

Diagram V

Lokuttara - 40

1st Jhāna

2nd Jhāna

3rd Jhāna

4th Jhāna

5th Jhāna

Magga

Phala

Magga

Phala

Magga

Phala

Magga

Phala

Magga

Phala

Sotāpatti

1

1

1

1

1

1

1

1

1

1

10

Sakadāgami

1

1

1

1

1

1

1

1

1

1

10

Anāgami

1

1

1

1

1

1

1

1

1

1

10

Arahatta

1

1

1

1

1

1

1

1

1

1

10

Diagram VI

Akusala - 12

Somanassa
(Pleasure)
Domanassa
(Grief)
Upekkhā

Ditthigata-
sampayutta
Ditthigata-
vippayutta
Asankhārika
(Unpromp.)
Sasankhārika
(Prompted)
Lobha

4

4

4

4

4

4

Dosa

2

1

1

Moha

2

Diagram VII

Ahetuka - 18

Somanassa

Domanassa

Upekkhā

Sukha

Dukkha

Akusala Vipāka

6

1

Kusala Vipāka

1

6

1

Kiriya

1

2

Diagram VIII

Kāmāvacara Sobhana - 24

Somanassa

Upekkhā

Ñānasampayutta

Ñānavippayutta

Asankhārika

Sasankhārika

Kusala

4

4

4

4

4

4

Vipāka

4

4

4

4

4

4

Kiriya

4

4

4

4

4

4

https://archive.org/details/guidetotipitaka029042mbp
Guide To Tipitaka
by Sayagyi U Ko Lay

Publication date 2001/00/00
Topics Guide To Tipitaka, Sayagyi U Ko Lay, Selangor Buddhist Vipassana Meditation Society, LANGUAGE. LINGUISTICS. LITERATURE
Publisher Selangor Buddhist Vipassana Meditation Society , Selangor , Malaysia
Collection universallibrary
Contributor SNL, Vetapalem
Language English
Call number 29042
Digitalpublicationdate 2005/01/20
Identifier guidetotipitaka029042mbp
Identifier-ark ark:/13960/t2j679j79
Pagelayout FirstPageLeft
Pages 175
Scanner DLI SVDLT MS 046
Scanningcenter SV Digital Library Tirupati
plus-circle Add Review
comment Reviews
There are no reviews yet. Be the first one to write a review.
4,434 Views
4 Favorites
DOWNLOAD OPTIONS
download 1 file ABBYY GZ download
download 1 file DAISY download
For print-disabled users
download 1 file EPUB download
download 1 file FULL TEXT download
download 1 file KINDLE download
download 1 file PDF download
download 1 file SINGLE PAGE PROCESSED TIFF ZIP download
download 1 file TORRENT

Files for guidetotipitaka029042mbp

Name Last modified Size
Go to parent directory
OMETA.xml 11-Nov-2006 07:13 1.4K
guidetotipitaka029042mbp.djvu 11-Nov-2006 22:49 12.3M
guidetotipitaka029042mbp.gif 11-Nov-2006 20:17 162.1K
guidetotipitaka029042mbp.pdf 11-Nov-2006 22:59 15.0M
guidetotipitaka029042mbp_abbyy.gz 11-Nov-2006 22:35 4.8M
guidetotipitaka029042mbp_archive.torrent 23-May-2016 11:04 5.2K
guidetotipitaka029042mbp_djvu.txt 11-Nov-2006 22:59 310.6K
guidetotipitaka029042mbp_djvu.xml 11-Nov-2006 22:46 2.5M
guidetotipitaka029042mbp_files.xml 23-May-2016 11:04 3.9K
guidetotipitaka029042mbp_meta.xml 23-May-2016 11:04 1.3K
guidetotipitaka029042mbp_scandata.xml 08-Jun-2009 08:17 51.4K
guidetotipitaka029042mbp_tif.zip (View Contents) 11-Nov-2006 07:13 20.7M

http://www.myanmarnet.net/nibbana/tipitaka.htm
TIPITAKA

TIPITAKA

History
Classification: (1) Vinaya, (2) Sutta, (3) Abhidhamma

‘A Guide to Tipitaka’ Professor U Ko Lay

Suttas

Alphabetical List

Buddhist Literatures in Archives in Burma (Myanmar)

Tipitakadhara Sayadaws of Burma (Myanmar)

HISTORY

Although the Buddha has left no written records of His Teachings after attaining parinibbana (Demise) in 543 BC, His disciples preserved them, generation after generation, by committing to memory.

Subhadda, a bhikkhu in the Buddha’s time, disparaged the Buddha’s Teachings on the seventh day after the Buddha had passed away. ” Venerable Mahakassapa was very alarmed and organised a Council of leading Arahants to collect and rehearse the teachings of the Buddha. This First Buddhist council was held at Rajagaha, 3 months later, with Five hundreds Arahants, including Venerable Ananda and Venerable Upali who led the sessions on the Doctrine and the Discipline aspects. These foremost disciples managed to arrange the Tipitaka, the Buddhist Bible, in its present form.

The Second Councilwas held near the city of Vesali in 100 B.E. (Buddhist Era) (443 B.C). It was held because the bhikkhus of the Vajji clan from Vesali practised ten unlawful modifications in the Rules of the Order. The seven hundred Arahants, led by Venerable Yasa, Venerable Sabbakami and Venerable Revata, took part in that council.

The Third Council was held in the city of Pataliputta in 235 B.E, (308 B.C). Sixty thousand ascetics had already infiltrated into the Samgha Order and polluted the Master’s Teaching by their corrupt and heretical views. That is the main reason why the Third Council was held by one thousand Arahants, presided over by Venerable Mahamoggaliputta Tissa. After the Third Council, nine missions were sent to nine different places, as far as Indonesia, to propagate the Sasana.

The Fourth Council was held in Sri Lanka, in 450 B.E (94 B.C). Later in 83 B.C., the Tipitaka was, for the first time committed to writing in Ceylon (Sri Lanka, now) on the ola leaves. Five hundred bhikkhus, led by Venerable Mahadhammarakkhita, inscribed the entire words of the Buddha’s Teachings on palm leaves. When books of these leaves were piled together, it was said to exceed the heights of six elephants.

The Fifth Council was convened at Mandalay in Burma (Myanmar now) in 2415 B.E (AD 1871). The scriptures were inscribed on seven hundred and twenty-nine marble slabs at the foot of Mandalay Hill.

The Sixth and the last Great Councilwas held at Rangoon (Yangon now) again in Burma in 2498 B.E (AD1954). The Most Venerable Mahasi Sayadaw and Mingun Sayadaw took the leading roles in that council. At that Council, not only the canonical Pali Texts of the Buddha but also the commentaries and sub-commentaries were re-examined and approved.

Thanks to the efforts of those noble persons, supported by the rulers and followers, over more than 25 centuries since the Master’s demise, the Tipitaka has been preserved in its pristine purity, well-protected from the ill-conceived attempts of some selfish critics who tried unsuccessfully to pollute the pure Teaching.

CONTENTS

This voluminous Tipitaka is estimated to be about eleven times the size of the Bible and the word Tipitaka means ‘Three Baskets’ literally. This teachings taking place in the course of 45 years of His Buddhahood have been divided into three collections, the Basket of Discipline (Vinaya Pitaka), the Basket of Discourses (Sutta Pitaka) and the Basket of Ultimate Philosophy (Abbidhamma Pitaka).

In Vinaya pitaka, Buddha used His authority over the members of the Order of Samgha or Sangha, also known as Bhikkhus (monks) and Bhikkhunis (nuns), to lay down rules and disciplines (highest code of ethics) for them to follow. These rules were introduced gradually by Him as occasion arose mostly in the second half of the 45 years of His Ministry. The reasons and implications of these strict rules and procedures for conducting specific Samgha ceremonies are fully described in the Vinaya pitaka.

In Sutta pitaka, or conventional teaching, the Buddha explained His teachings which included practical aspects of tranquillity and insight meditations in the form of instructive discourses delivered to both the Samgha and the laity although most of the sermons were intended mainly for the benefit of Bhikkhus.

The third collection, Abhidhamma pitaka, is the higher teaching of the Buddha, describing the ultimate realities in the Universe and Nibbana. This philosophical contents of the Buddha’s teaching is regarded as the most important of the Tipitaka and a good understanding of this Division is essential to comprehend the profound Teachings of the Buddha, paving the way to ultimate liberation through meditation.

The most wonderful thing about all these massive instructions, both in theory and practical aspects, is that it can be verified at any time by any able person who will steadfastly practise with Nibbana as the ultimate goal and realises the Truths and joins the exclusive membership of Enlightened Beings (Ariya persons) even in this very life.

The size of the Tipitaka Texts do not frighten the followers as the Buddha made it clear in His numerous discourses that only the knowledge realised through meditation is the final key to Nibbana, the ultimate peace. But before we become enlightened in this life or future lives, we as Buddhists, have to live the Buddhist way of life, in accordance with what the Buddha taught. So, preservation of the Buddha’s Teaching (Buddha’s Sasana) is very important for us as well as for the future generations.

VINAYA PITAKA

(Monastic Discipline)

Patimokkha ( codes of training rules for bhikkhus and bhikkhunis)

227 rules for monks (311 for nuns)

Parajika Pali ( Major Offences )
Pacittiya Pali
Mahavagga Pali
Cullavagga Pali
Parivara Pali

SUTTA PITAKA

( Basket of Discourses )

The Sutta Pitaka consists of instructive discourses delivered by the Buddha on various occasions.

Digha Nikaya( Collection of 34 ‘ Long Discourses ‘ in 3 volumes )
Majjhima Nikaya ( Collection of 152 ‘ Middle-length Discourses ‘ in 3 volumes )
Samyutta Nikaya ( Collection of 7,762 ‘ Connected Discourses/ Kindred Sayings ‘ in 5 volumes )
Anguttara Nikaya ( Collection of 9,775 Single-item Upwards Discourses/ Gradual Sayings in 11 volumes )
Khuddaka Nikaya
( Collection of 15 ‘ Little Texts ‘ in 18 volumes )
Apadana: stories on past lives of early monks and nuns/ Lives of Arahants
Buddhavamsa: ‘Chronicle’ of 24 previous Buddhas
Cariya Pitaka: building up the ‘ Perfections ‘ of a Bodhisatta in previous lives
Dhammapada: 423 verses on Dhamma/ the Way of Truth
Itivuttaka: 112 short ” Thus said” Discourses
Jataka: a collection of 547 (550) stories of previous lives of the Buddha
Khuddaka-patha: a collection of ‘ Little Readings/ Shorter Texts ‘ for recitation
Niddesa: an ‘ Exposition ‘ on part of Sutta-nipata
Patisambhida-magga: Book on Analytical Knowledge
Peta Vatthu: stories of Petas/ the departed on rebirths
Sutta Nipata: a collection of 71 verse on Collected Discourses
Theragatha: verses about early monks attaining enlightment/ Psalms of the Brethren
Therigatha: verses about early nuns attaining enlightment/ Psalms of the Sisters
Udana: 80 short Paeans of Joy
Vimana Vatthu: stories on heavenly rebirths/ Celestial Mansions

ABHIDHAMMA PITAKA

( Basket of Further Teachings )

The Abhidhamma Texts were added in the 3rd Century BC, aiming to present the the teachings of the Suttas.

( 7 Texts in 12 volumes )

Dhamma-sangani ( Enumeration/Classification of Dhamma )
Dhatu-katha( Discourse on Elements )
Vibhanga( Book of Analysis/ Divisions )
Patthana( Book of Causal Relations )
Puggalapannatti ( The Book on Individuals )
Kathavatthu ( Points of Controversy )
Yamaka ( The Book of Pairs )

https://www.budsas.org/ebud/abhisgho/abhis01.htm
Abhidhammattha Sangaha
of Anuruddhacariya

A Manual of Abhidhamma

Edited in the original Pali Text with English Translation and Explanatory Notes
by
Narada Maha Thera

CHAPTER I
DIFFERENT TYPES OF CONSCIOUSNESS
(Citta-sangaha-vibhago)

Introductory Verse

§ 1.

Sammasambuddhamatulam - sasaddhammaganuttamam
Abhivadiya bhasissam - Abhidhammatthasangaham

The Fully Enlightened Peerless One, with the Sublime Doctrine and the Noble Order,
do I respectfully salute, and shall speak concisely of things contained in the Abhidhamma.

Notes:

https://www.saigon.com/anson/ebud/abhisgho/abhis02.htm
Abhidhammattha Sangaha
of Anuruddhacariya

A Manual of Abhidhamma

Edited in the original Pali Text with English Translation and Explanatory Notes
by
Narada Maha Thera

CHAPTER II
MENTAL STATES
(Cetasika)

Introduction

comments (0)