KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
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 111 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India Do good. Purify mind -‘The gift of Dhamma excels all other gifts – sabba danam dhamma danam to attain NIBBANA as Final Goal
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LESSON 2810 Sun 18 Nov 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) Do Good Be Mindful People all over the world may practice Buddha Vacana the words of the Buddha from Tipitaka for Bahujan Hitaya Bahujan Sukhaya I.e., for the welfare, happiness and peace for all societies and to attain Eternal Bliss as Final Goal. in 29) Classical English,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,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 10:53 pm
LESSON 2810 Sun 18 Nov 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP)

Do Good Be Mindful

People
all over the world may practice Buddha Vacana the words of the Buddha
from Tipitaka for Bahujan Hitaya Bahujan Sukhaya I.e., for the welfare,
happiness and peace for all societies and to attain Eternal Bliss as
Final Goal.

in  29) Classical English,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,



 Peace and joy for all



https://www.youtube.com/watch?v=uNISpIXd5tM&t=24s
Trailer T I P I T A K A

Kiva Tep
Published on Dec 25, 2017
Category
Film & Animation



https://mail.google.com/mail/u/0/ …
Tripitaka song

Structured flow of the tree of TIPITAKA

Vinaya Piμaka
https://www.youtube.com/watch …
Vinaya Piṭaka: Mahāvagga (~ 1st to 2nd century) [Extract: The evolution of
Sorting] Sutta Vibhaaga [two books that contain rules for bhikkhus
i
bhikkhunis, outlining eight kinds of crimes]

https://www.youtube.com/watch?v=eWteUSs-8m4
Important role of women in Buddhism and the rules of monks - from the MN-44

(Five nics or collections)
The Sutta Piṭaka contains the essence of the teaching of the Buddha
about the Dhamma. It contains more than ten thousand suttas. Is
divided into five collections called Nikāyas (A crowd, assembly; a
collection; a class, order, group; an association, fraternity,
congregation; a house, housing).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Ask a monk: the Tipitaka

https://www.youtube.com/watch …

Under Piμaka

https://www.youtube.com/watch …
DN 01 The All Net of Views of I II

Dīgha Nikāya
[dgha: long] Dīgha Nikāya collects 34 of the longest speeches
given by the Buddha. There are several tips that many of them arrive late
additions to the original corpus and questionable authenticity.

https://www.youtube.com/watch …

“Majjhima Nikaya, the speeches of the average length”

The Buddha teaches the bhikkhus seven methods for the restriction and
the abandonment of the dyes, the fundamental deficiencies that maintain slavery
to the round of birth and death.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: group] Saṃyutta Nikāya collects the suttas according to
Its subject in 56 subgroups called saṃyuttas. It contains more than
Three thousand speeches of varying length, but generally relatively
short

https://www.youtube.com/watch …
Aṅguttara Nikāya
[aṅg: factor | uttara: additionalnal] The Aṅguttara Nikāya is subdivided
In eleven subgroups called nipātas, each one of them collecting speeches
which consists of enumerations of an additional factor versus that of the
previous nipta It contains thousands of suttas that are generally
short

Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka
The short texts of Nikāya are considered compounds of two strata:
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā
and Jātaka form the old strata, while other books are late additions
and its authenticity is more questionable.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/ …

Tripitaka song

61) Classical Lao-ຄລາສສິກລາວ,

https://www.youtube.com/watch…
Laos Buddhist chanting funernal

Xucky Jucky
Published on Jun 3, 2017
respect the dead and the love one
Category
Film & Animation

61) ຄລາສສິກລາວ - ຄລາສສິກລາວ,

https://www.youtube.com/watch?v=uNISpIXd5tM&t=24s
Trailer T I P I T A K A

Kiva Tep
ຈັດພີມມາສຸດ Dec 25, 2017
ປະເພດ
Film & Animation

youtubecom
Trailer T I P I T A K A

https://mailgooglecom / mail / u / 0 /
Tripitaka song

ການໄຫຼວຽນໂຄງສ້າງຂອງຕົ້ນໄມ້ຂອງ TIPITAKA

Vinaya Piaka
https://www.youtube.com/watch
Vinaya Piakaka: Mahavagga (~ ສະຕວັດທີ່ 1 ເຖິງສະຕະວັດທີ 2) [Extract: The evolution of
ການຮຽງລໍາດັບ] Sutta Vibhaaga [ສອງປື້ມທີ່ມີກົດລະບຽບສໍາລັບພະສົງ
i
bhikkhunis, outlining ແປດປະເພດຂອງອາຊະຍາກໍາ]

https://www.youtube.com/watch?v=eWteUSs-8m4
ບົດບາດສໍາຄັນຂອງແມ່ຍິງໃນພຸດທະສາດສະຫນາແລະກົດລະບຽບຂອງພະສົງ - ຈາກ MN-44

(Five nics or collections)
The Sutta Piṭakaປະກອບດ້ວຍລັກສະນະຂອງຄໍາສອນຂອງພຣະພຸດທະເຈົ້າ
ກ່ຽວກັບພຸດທະສາສະຫນາ. ມັນມີຫຼາຍກວ່າ 10 ພັນຄໍາ. ແມ່ນ
ແບ່ງອອກເປັນຫ້າເກັບກໍາທີ່ເອີ້ນວ່າ Nikayas (ປະຊາຊົນ, ການປະຊຸມ, a
ເກັບກໍາຂໍ້ມູນ; ຊັ້ນຮຽນ, ລໍາດັບ, ກຸ່ມ; ສະມາຄົມ, ພີ່ນ້ອງ,
congregation ເຮືອນ, ທີ່ພັກອາໄສ).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
ຖາມພະສົງ: Tipitaka

https://www.youtube.com/watch

ພາຍໃຕ້ Piaka

https://www.youtube.com/watch
DN 01 ສຸດທິຂອງການເບິ່ງທັງຫມົດຂອງ II II

Dgha Nikya
[dgha: ຍາວ] Dgha Nikya ເກັບກໍາ 34 ຄໍາທີ່ຍາວທີ່ສຸດ
ໂດຍພະພຸດທະເຈົ້າ. ມີຄໍາແນະນໍາຫຼາຍໆຢ່າງທີ່ພວກເຂົາມາຮອດປາຍ
ເພີ່ມເຕີມກ່ຽວກັບສະຖານະພາບຕົ້ນສະບັບແລະຄວາມຖືກຕ້ອງທີ່ຖືກຕ້ອງ.

https://www.youtube.com/watch

“Majjhima Nikaya, ຄໍາເວົ້າຂອງຄວາມຍາວໂດຍສະເລ່ຍ”

ພະພຸດທະສາດສະຫນາສອນເຖິງເຈັດວິທີການສໍາລັບການຈໍາກັດແລະ
ການປະຖິ້ມຂອງສີຍ້ອມ, ການຂາດແຄນພື້ນຖານທີ່ຮັກສາຂ້າທາດ
ກັບຮອບຂອງການເກີດລູກແລະການເສຍຊີວິດ.

https://www.youtubecom / watch? v = mfcteN91nnk
Sayyutta Nikya
[samyutta: ກຸ່ມ] Saṃyutta Nikya ລວບລວມ suttas ຕາມ
ຫົວຂໍ້ຂອງມັນຢູ່ໃນ 56 ກຸ່ມຍ່ອຍທີ່ເອີ້ນວ່າສິມຸດຕັນ. ມັນມີຫຼາຍກວ່າ
ສາມພັນຄໍາສັບຕ່າງໆຂອງຄວາມຍາວແຕກຕ່າງກັນ, ແຕ່ໂດຍທົ່ວໄປແລ້ວຂ້ອນຂ້າງ
ສັ້ນ

https://www.youtube.com/watch
Aṅguttara Nikya
[ສະ: factor | uttara: additionalnal] The Angguttara Nikya is subdivided
ໃນສິບເອັດກຸ່ມຍ່ອຍເອີ້ນວ່າnipātas, ແຕ່ລະຄົນຫນຶ່ງຂອງພວກເຂົາໄດ້ລວບລວມຄໍາເວົ້າ
ເຊິ່ງປະກອບດ້ວຍຕົວເລກຂອງປັດໄຈເພີ່ມເຕີມທຽບກັບວ່າຂອງ
nipta ກ່ອນຫນ້ານີ້ມັນປະກອບດ້ວຍຫລາຍພັນຄໍາສັບຕ່າງໆທີ່ມີຢູ່ທົ່ວໄປ
ສັ້ນ

Khuddaka Nikya
[khuddha: ສັ້ນ, ຂະຫນາດນ້ອຍ] Khuddhaka ໄດ້
ບົດເລື່ອງສັ້ນຂອງ Nikya ແມ່ນຖືວ່າປະສົມຂອງສອງຊັ້ນ:
Dhammapada, Udna, Itivuttaka, Sutta Nipta,
Theragth-Therīgāthā
ແລະJätakaສ້າງຮູບຮ່າງເກົ່າ, ໃນຂະນະທີ່ປຶ້ມອື່ນໆແມ່ນມີການເພີ່ມຕື່ມອີກ
ແລະຄວາມແທ້ຈິງຂອງມັນແມ່ນມີຄວາມເປັນໄປໄດ້ຫຼາຍ.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mailgooglecom / mail / u / 0 /
Tripitaka song


youtube.com
respect the dead and the love one

62) Classical Latin-LXII) Classical Latin,

https://www.youtube.com/watch?v=pgSJpALnD4w
LXII) LXII-Classical Latin) Classical Latin:

https://www.youtube.com/watch?v=uNISpIXd5tM&t=24s
P A T I K A T I Video

Kiva Tep
XXV published in Dec, MMXVII
genus
Film & Animation

youtube.com
P A T I K A T I Video

https://mail.google.com/mail/u/0/
canticum Tripitaka

Structured fluxus arbor TIPITAKA

Vinaya Piμaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~ saeculum 1, ad 2) [Extract: Prae eis, evolutio
Genus] Sutta Vibhaaga [Duo libri continentes ad praecepta bhikkhus
ego
bhikkhunis, expositis, breviter de octo species criminum]

https://www.youtube.com/watch?v=eWteUSs-8m4
Magna ex parte mulieris de monachis praecepta Buddhismus et - a-XLIV MN;

(Quinque collections vel NICS)
In doctrina de essentia Buddha contineat Sutta Piṭaka
de Dhamma. Suttas continet plus decem milia. est
dictus collectis quinquepertitus Nikāyas (Turba contione unum
collection: in genere, ordinis, coetus; et consociatio Fraternitatem,
congregatione; de domo habitationi).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Ask a monachus, et Tipitaka

https://www.youtube.com/watch

sub Piμaka

https://www.youtube.com/watch
I et II ut DN ad omnes sententias obsoletas Net

Digha Nikaya
[Dgha: quamdiu] Digha Nikaya collects orationes XXXIV per longissimum
a Buddha. Nuper plures pervenire plures tips
praeter ea quibus dubito in originali corpus et authenticitatis litteras conficiendi.

https://www.youtube.com/watch

“Majjhima Nikaya, mediocris de ore re longitudo ‘

In Buddha docet sunt septem modi ob coarctatione, & bhikkhus
tincturas desertio fundamentali servitutis tenent defectus
ad circum natus moriensque fefellit.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikaya
[Samyutta: coetus] Saṃyutta Nikaya convertit secundum suttas
LVI subgroups in suo subiecto dicitur saṃyuttas. Eam continet plures quam
Tres milia principum orationibus lacerari inaequilongis; sed secundum quid plerumque
brevis

https://www.youtube.com/watch
Aṅguttara Nikaya
[Aug., elementum | Uttara: additionalnal] Quod Aṅguttara partes Nikaya
Undecim subgroups nipātas dicitur, unumquodque oratio collecta
quae ex eiusmodi enume adiectis, elementum id versus est
nipta est prior continet, quae fere millia suttas
brevis

Khuddaka Nikaya
[Khuddha: brevis, parva] Quod Khuddhaka
Formulæ breves in Nikaya sunt composita ex duabus agentes considerari,
Dhammapada, Udāna, Itivuttaka, Sutta Nipata,
Theragāthā Therīgāthā,
et Jātaka formare coetus antiquum, qui nuper cum aliis libris emendatus
significationesque suam prodit veritatem, et est quaestio.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/
canticum Tripitaka

Maria Ponce Best Guitar Works | Romantic Mood Latin Classical Music. HQ Recording

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Classical Tunes
Published on Nov 15, 2014
Manuel María Ponce Cuéllar (8 December 1882 – 24 April 1948) was a
Mexican composer active in the 20th century. His work as a composer,
music educator and scholar of Mexican music connected the concert scene
with a usually forgotten tradition of popular song and Mexican folklore.
Many of his compositions are strongly influenced by the harmonies and
form of traditional songs.


youtube.com
Manuel María Ponce Cuéllar (8 December 1882 – 24 April 1948) was a Mexican composer active in the…
https://www.vridhamma.org/About-VRI


Vipassana Research Institute



https://www.vridhamma.org/About-VRI
वयधम्मा सङ्खारा, अप्पमादेन सम्पादेथ
Impermanent are all compounded things


About Vipassana Research Institute

Introduction


Vipassana Research Institute (VRI), a non-profit-making body, was
established in 1985 with the principal aim of conducting scientific
research into the sources and applications of the Vipassana Meditation
Technique.

Vipassana meditation is a technique of observation
and exploration of the mind-body phenomena. The technique leads to
purification of mind and can bring about a major transformation in the
attitude and behavioural pattern of an individual and, through him, in
the entire society. The technique has a unique potential as an
instrument for better education, health, organisation, management
development and social change for strengthening the concept of
secularism, national integration and international understanding.
Vipassana has been revived after a period of more than 2500 years.


Courses of Vipassana meditation started in India since 1969, however,
initially, there was no separate institution to explore the theory part
of the technique. The importance of establishing such an Institute was
realized when Mr. S. N. Goenka, principal teacher of Vipassana
meditation, began teaching courses on the Satipatthāna Sutta, a
discourse in which the Buddha systematically explains the technique of
Vipassana.

During the Satipatthāna courses, Goenkaji noticed
students studying the words of the Buddha (pariyatti), were encouraged
and filled with gratitude when applying them in their meditation
practice (patipatti). They found their understanding and practice
strengthened, owing to their experiential understanding of the Buddha’s
words. Naturally, some of them felt inspired to undertake further study,
and to provide this opportunity, the Vipassana Research Institute was
established.

VRI is currently located adjacent to the Vipassana
International Academy (VIA), known as Dhamma Giri located in Igatpuri, a
small town about 136 km from Mumbai in the state of Maharashtra, India.

The Institute’s work focuses on the following main areas:

Exploration of sources of Vipassana in the Tipitaka
Conduct courses in Pali language
Practical research into the application of Vipassana in daily life and its impact on society
Publishing books and other inspirational material related to Vipassana

Back to Top

1. Exploration of Sources of Vipassana in the Tipitaka
Publication of the Tipitaka and other allied literature


Twenty-five centuries ago, Pāli was the lingua franca of northern
India, the dialect in which the Buddha taught. Just as Sanskrit is the
canonical language of Hinduism and Latin the canonical language of
Catholicism, Pāli is the classical language in which the teachings of
the Buddha have been preserved. Tipitaka (Pali canon) i.e. literally
meaning three baskets which contains teachings of the Buddha, are in
Pali language.

Unfortunately, the Pali texts and the practice of
Vipassana were lost in India. Realizing the importance of the Pali canon
as an invaluable part of the ancient heritage of India, the Government
of India after the Chattha Sangayana, took the decision to publish the
entire Pali literature in Devanagari script. This task was entrusted to
Nalanda Mahavihara, at the Nalanda Institute. The work of publishing the
Tipitaka was undertaken in earnest, and the efforts of many eminent
scholars culminated in the publication of the work in Devanagari.
However, the work slowed down, and today the complete set of Tipitaka
volumes is out of print. Even isolated volumes are not available. The
sublime record of the Buddha’s teaching in Devanagari is therefore now
not readily available in the country of its origin.

VRI
undertook the monumental task of publishing the entire Pali canon and
allied commentaries. This work supplemented the efforts of Nalanda
Mahavihara. VRI has taken the Chattha Sangayana version in Burmese
script as the authentic, authoritative version. Pali scholars from India
and other countries, including many learned bhikkhus and research
scholars in Myanmar, assisted in this work. The work product has
provided an authentic version of the Tipitaka and allied literature in
Devanagari script in printed book form. To see complete list of volumes
published by VRI in Devanāgarī script, please click here.
Preparing a Compact Disc (CD) of the Tipitaka


Preparing a CD of all the Pali literature was another mammoth task the
VRI undertook and successfully completed. The entire Pali Tipitaka in
Devanagari script which has been produced by VRI has also been digitally
encoded and is being published on a CD-ROM (Compact Disk-Read Only
Memory). Having the information contained within the Pali Tipitaka in
this form of storage will preserve this invaluable legacy indefinitely.
It will also greatly facilitate study and research into the words of the
Buddha by computer search programs capable of locating any word or
phrase in any part of the Tipitaka in a matter of seconds. Digital
encoding of this information and its use with such search engines opens
up vast possibilities for both, research scholars and students of
Vipassana alike. Information retrieval software will enable the assembly
of comprehensive indices of relevant words and terms.

The CD-ROM
produced by VRI also contains custom-developed computer software which
automatically converts the Pali in Devanagari script into either Roman
script or Burmese script, as the reader prefers. This will be of great
value to people everywhere interested in the original words of the
Buddha.

For more details related to Exploration of Sources of Vipassana in the Tipitaka, please click here.
Back to Top

2. Pāli Study Programmes


VRI started imparting Intensive Residential Basic and Advanced training
in Pali language for Indian and foreign students simultaneously. As
research work is best done by those with direct experience of the
Buddha’s teaching, VRI offers an intensive three-month Pali course for
serious Vipassana meditators fully committed to the tradition of Sayagyi
U Ba Khin as taught by Mr. S N Goenka. The programme provides excellent
opportunity for both the theory (pariyatti) and practice (patipatti) of
Dhamma. The course introduces students to Pali, the language in which
the teachings of the Buddha are preserved. It does this in the
environment of a meditation centre, where the teachings are actually
practiced. A 45 days Pali-Hindi course and a 75 days Pali-English course
includes compulsory morning and evening group sittings. This
combination of scholarly and meditative approaches makes the programme
unique.

The Government of India has recognized the Institute for
training in Vipassana and for the teaching of Pali as the only institute
of its kind, which integrates theoretical principles with the practice
of Vipassana.

Since 1999, Department of Philosophy, University of
Mumbai in collaboration with VRI has started a course, “Diploma in
Teachings of the Buddha”. The course is divided into basic and advanced
diploma. It has gained much popularity. These courses are open for
meditators as well as non-meditators.

For details regarding Pali
courses, experiences of students and specific discourses by Mr. S. N.
Goenka on learning Pali, please click here.
Back to Top

3. Practical Research into the application of Vipassana in Daily Life and its Impact on Society
a) Research


In addition to researching the Pāli Texts, VRI conducts research into
the personal and interpersonal effects of Vipassana Meditation. This
work includes studying the effects of controlling and purifying the
mind, improved moral conduct and harmonious personality development; as
well as the application of Vipassana in the areas of health, education
and social development. The Institute has also studied the benefits of
Vipassana on drug addicts and jail inmates in particular. A study of the
impact of Vipassana in Government has been published as well. All these
studies enable a contextual comparison with the results that are
mentioned in the Pāli texts. For more details, please click here.
b) Seminars


From time to time, VRI sponsors international seminars on various
aspects of the research work as it applies to the actual experience of
Vipassana. It features an opportunity for the participants to
participate in a 10-day Vipassana course after the presentation of the
seminar papers and this experiential aspect has proven to be popular as
well as beneficial. In a very tangible way, the practice of meditation
throws light on the research presented in the papers. It gives an
opportunity for the participant to experience what was presented in the
seminar.

To view reports of the selected seminars conducted by VRI, please click here.
Back to Top

4. Publications

Apart from above, VRI publishes various books and other inspirational material for Vipassana meditators across the world.
a) Books


The Institute has published several invaluable books in various
languages on the basis of discourses delivered by the Principal Teacher
of Vipassana, Mr. S. N. Goenka and other senior meditators over the last
few decades. They are a real source of inspiration to meditators and
non-meditators alike.

For more details regarding VRI publications, please click here.
b) Audio CDs, Video CDs and DVDs


Goenkaji’s discourses in 10-day course, Satipatthana course and other
discourses are a product of thorough research of the Buddha’s teachings.
These valuable discourses, group sitting instructions for daily
practice, documentaries related to Vipassana, talks featured in the Urja
series on Zee TV, introductory material in Hindi and English, are made
available by the Institute. They are useful in spreading Vipassana in
society and provide inspiration to old students to maintain their
practice of Vipassana in daily life.

To view the PDF list of all DVD and CD titles, please click here.
c) Vipassana Newsletter


VRI publishes monthly newsletters in various languages which contain
articles by Mr. S. N. Goenka and others. It also serves as a means for
Vipassana students all over the world to derive inspiration from, and to
stay in touch with the teachings.

To view newsletter archives, please click here.
Back to Top


vridhamma.org
Jump
to: Introduction | Sources of Vipassana | Pāli Study | Practical
Research | Publications | Related Links Projects of VRI Tipitaka
Project​ Pāli Study Programmes Research Papers Publications CD/DVDs
Newsetters…


63) Classical Latvian-Klasiskā latviešu valoda,
63) Klasiskā Latviešu-Klasiskā latviešu valoda,

https://www.youtube.com/watch?v=uNISpIXd5tM&t=24s
Piekabe T I P I T A K A

Kiva Tep
Publicēts 2017. gada 25. decembrī
Kategorija
Filma un animācija

youtube.com
Piekabe T I P I T A K A

https://mail.google.com/mail/u/0/ …
Tripitas dziesma

TIPITAKA koka strukturēta plūsma

Vinaya Piľaka
https://www.youtube.com/watch …
Vinaya Pthaka: Mahāvagga (~ 1. Līdz 2. Gadsimts) [Izvilkums: evolūcijas
Šķirošana] Sutta Vibhaaga [divas grāmatas, kurās ir noteikumi bhikkhusam
i
bhikkhunis, izklāsta astoņus noziegumu veidus]

https://www.youtube.com/watch?v=eWteUSs-8m4
Sieviešu nozīmīgā loma budismā un mūku likumi - no MN-44

(Pieci niki vai kolekcijas)
Sutta Piṭaka satur Buddas mācības būtību
par Dhammu. Tas satur vairāk nekā desmit tūkstošus sutu. Ir
sadalīts piecās kolekcijās, ko sauc par Nikāyas (pūļa, pulcēšanās;
savākšana; klase, kārtība, grupa; biedrība, brālība,
draudze; māju, mājokli).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Vaicājiet mūku: Tipitaka

https://www.youtube.com/watch …

Saskaņā ar Piľaka

https://www.youtube.com/watch …
DN 01 Visu skatu tīkls no I II

Dīgha Nikāya
[dgha: long] Dīgha Nikāya savāc 34 no garākajām runām
ko sniedza Buda. Ir vairāki padomi, no kuriem daudzi ierodas vēlu
sākotnējā korpusa papildinājums un apšaubāma autentiskums.

https://www.youtube.com/watch …

“Majjima Nikaya, vidējā garuma runas”

Buda māca bhikhhus septiņas metodes ierobežošanai un
krāsu atstāšana, galvenie trūkumi, kas uztur verdzību
uz dzimšanas un nāves kārtu.

https://www.youtube.com/watch?v=mfcteN91nnk
Sa`yutta Nikāya
[samyutta: grupa] Sa`yutta Nikāya savāc suttus saskaņā ar
Tās priekšmets ir 56 apakšgrupās, kuras sauc par sajupīti. Tas satur vairāk nekā
Trīsdesmit dažāda garuma runas, bet parasti relatīvi
īss

https://www.youtube.com/watch …
Angutara Nikāya
[anglis: koeficients | uttara: additionalnal] Anggutara Nikāya ir sadalīta
Vienpadsmit apakšgrupās sauc nipātas, katra no tām savāc runas
kas sastāv no papildu faktoru uzskaitījumiem salīdzinājumā ar
iepriekšējā nipta. Tajā ir tūkstošiem suttu, kas parasti ir
īss

Khuddaka Nikāya
[khudha: īss, mazs] Khuddhaka
Īsi Nikājas teksti tiek uzskatīti par divu slāņu savienojumiem:
Dhammapada, Udana, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgā
un Jātaka veido vecos slāņus, bet citas grāmatas ir novēloti papildinājumi
un tā autentiskums ir apšaubāms.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/ …
Tripitas dziesma


None animated GIF


http://www.bps.lk



64) Classical Lithuanian-Klasikinė lietuvių kalba,
https://www.youtube.com/watch?v=3fN8nGamGBM&list=RD3fN8nGamGBM&start_radio=1&t=1&t=2

M. K. Čiurlionis - De profundis (Cantata) / History of Lithuania


Published on Jul 8, 2010



LTU. M. K. Čiurlionio (1875 - 1911) “De profundis” (parašyta 1899 m. pavasarį). Video Lietuvos istorijos tema. (7:28 data turi būti 1990 kovo 11).

ENG. Lithuanian classical music: De Profundis (written in 1899 spring) by Mikalojus Konstantinas Čiurlionis (1875 - 1911). Video: The History of Lithuania. (P. S. The correct date on 7:28 is March 11, 1990)



64) Klasikinė lietuvių-klasikinė lietuvių kalba,

https://www.youtube.com/watch
M. K. Čiurlionis - De profundis (Cantata) / History of Lithuania

64) Klasikinė lietuvių-klasikinė lietuvių kalba,

https://www.youtube.com/watch?v=uNISpIXd5tM&t=24s
Priekaba T I P I T A K A

Kiva Tep
Paskelbta 2017 m. Gruodžio 25 d
Kategorija
Filmas ir animacija

youtube.com
Priekaba T I P I T A K A

https://mail.google.com/mail/u/0/
Tripito dainos

Struktūrinis TIPITAKA medžio srautas

Vinaya Piľaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~ 1-ojo-2-ojo amžiaus) [Ištrauka: evoliucija
Rūšiavimas] Sutta Vibhaaga [dvi knygos, kuriose yra bhikkhus taisyklės
i
bhikkhunis, kuriame išdėstyti aštuoni nusikaltimų tipai]

https://www.youtube.com/watch?v=eWteUSs-8m4
Svarbus moterų vaidmuo budizmo ir vienuolių taisyklėse - iš MN-44

(Penkios nikos ar kolekcijos)
Sutta Pitakoje yra Budos mokymo esmė
apie Dhammą. Jame yra daugiau nei dešimt tūkstančių suttų. Yra
suskirstyta į penkias kolekcijas, vadinamas “Nikaias” (minios, susirinkimas;
rinkimas; klasė, tvarka, grupė; asociacija, brolija
susirinkimas; namas, būstas).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Paklausk vienuolio: Tipitaka

https://www.youtube.com/watch

Pagal Piľaka

https://www.youtube.com/watch
DN 01 Visų I II vaizdų tinklas

Dīgha Nikāya
[dgha: long] Dīgha Nikāya surenka 34 ilgiausių kalbų
pateikta Buda. Yra keli patarimai, kad daugelis iš jų atvyksta vėlai
originalo korpuso papildymai ir abejotinas autentiškumas.

https://www.youtube.com/watch

“Majjhima Nikaya, vidutinio ilgio kalbos”

Buda moko bhikkhus septynis apribojimo metodus ir
spalvų palikimas, pagrindiniai vergovės išlaikymo trūkumai
į gimimo ir mirties ratą.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: group] Saṃyutta Nikāya renka suttus pagal
Jo tema 56 pogrupiuose vadinama saṃyuttas. Jame yra daugiau nei
Trys tūkstančiai kalbų įvairaus ilgio, bet paprastai santykinai
trumpas

https://www.youtube.com/watch
Ангуттара Никая
[anga: faktorius | uttara: additionalnal] The Angutara Nikāya yra padalintas
Iš vienuolikos pogrupių vadinosi nipatais, kiekvienas iš jų surenka kalbas
kuris susideda iš papildomų faktorių, palyginti su
Ankstesnė nipta Tai yra tūkstančiai suttų, kurie paprastai yra
trumpas
64) Klasikinė lietuvių-klasikinė lietuvių kalba,

https://www.youtube.com/watch?v=uNISpIXd5tM&t=24s
Priekaba T I P I T A K A

Kiva Tep
Paskelbta 2017 m. Gruodžio 25 d
Kategorija
Filmas ir animacija

youtube.com
Priekaba T I P I T A K A

https://mail.google.com/mail/u/0/
Tripito dainos

Struktūrinis TIPITAKA medžio srautas

Vinaya Piľaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~ 1-ojo-2-ojo amžiaus) [Ištrauka: evoliucija
Rūšiavimas] Sutta Vibhaaga [dvi knygos, kuriose yra bhikkhus taisyklės
i
bhikkhunis, kuriame išdėstyti aštuoni nusikaltimų tipai]

https://www.youtube.com/watch?v=eWteUSs-8m4
Svarbus moterų vaidmuo budizmo ir vienuolių taisyklėse - iš MN-44

(Penkios nikos ar kolekcijos)
Sutta Pitakoje yra Budos mokymo esmė
apie Dhammą. Jame yra daugiau nei dešimt tūkstančių suttų. Yra
suskirstyta į penkias kolekcijas, vadinamas “Nikaias” (minios, susirinkimas;
rinkimas; klasė, tvarka, grupė; asociacija, brolija
susirinkimas; namas, būstas).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Paklausk vienuolio: Tipitaka

https://www.youtube.com/watch

Pagal Piľaka

https://www.youtube.com/watch
DN 01 Visų I II vaizdų tinklas

Dīgha Nikāya
[dgha: long] Dīgha Nikāya surenka 34 ilgiausių kalbų
pateikta Buda. Yra keli patarimai, kad daugelis iš jų atvyksta vėlai
originalo korpuso papildymai ir abejotinas autentiškumas.

https://www.youtube.com/watch

“Majjhima Nikaya, vidutinio ilgio kalbos”

Buda moko bhikkhus septynis apribojimo metodus ir
spalvų palikimas, pagrindiniai vergovės išlaikymo trūkumai
į gimimo ir mirties ratą.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: group] Saṃyutta Nikāya renka suttus pagal
Jo tema 56 pogrupiuose vadinama saṃyuttas. Jame yra daugiau nei
Trys tūkstančiai kalbų įvairaus ilgio, bet paprastai santykinai
trumpas

https://www.youtube.com/watch
Ангуттара Никая
[anga: faktorius | uttara: additionalnal] The Angutara Nikāya yra padalintas
Iš vienuolikos pogrupių vadinosi nipatais, kiekvienas iš jų surenka kalbas
kuris susideda iš papildomų faktorių, palyginti su
Ankstesnė nipta Tai yra tūkstančiai suttų, kurie paprastai yra
trumpas

Худака Никая
[khuddha: trumpas, mažas] Khuddhaka
Trumpi Nikajos tekstai laikomi dviejų sluoksnių junginiais:
Dhammapada, Udana, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgā
ir Jotaka sudaro senus sluoksnius, o kitos knygos - vėlyvai
ir jo autentiškumas yra abejotinas.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/
Tripito dainos
Худака Никая
[khuddha: trumpas, mažas] Khuddhaka
Trumpi Nikajos tekstai laikomi dviejų sluoksnių junginiais:
Dhammapada, Udana, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgā
ir Jotaka sudaro senus sluoksnius, o kitos knygos - vėlyvai
ir jo autentiškumas yra abejotinas.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/
Tripito dainos




65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

https://www.youtube.com/watch…
M. K. Čiurlionis - De profundis (Cantata) / History of Lithuania

64) Klasikinė lietuvių-klasikinė lietuvių kalba,

https://www.youtube.com/watch?v=uNISpIXd5tM&t=24s
Priekaba T I P I T A K A

Kiva Tep
Paskelbta 2017 m. Gruodžio 25 d
Kategorija
Filmas ir animacija

youtube.com
Priekaba T I P I T A K A

https://mail.google.com/mail/u/0/
Tripito dainos

Struktūrinis TIPITAKA medžio srautas

Vinaya Piľaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~ 1-ojo-2-ojo amžiaus) [Ištrauka: evoliucija
Rūšiavimas] Sutta Vibhaaga [dvi knygos, kuriose yra bhikkhus taisyklės
i
bhikkhunis, kuriame išdėstyti aštuoni nusikaltimų tipai]

https://www.youtube.com/watch?v=eWteUSs-8m4
Svarbus moterų vaidmuo budizmo ir vienuolių taisyklėse - iš MN-44

(Penkios nikos ar kolekcijos)
Sutta Pitakoje yra Budos mokymo esmė
apie Dhammą. Jame yra daugiau nei dešimt tūkstančių suttų. Yra
suskirstyta į penkias kolekcijas, vadinamas “Nikaias” (minios, susirinkimas;
rinkimas; klasė, tvarka, grupė; asociacija, brolija
susirinkimas; namas, būstas).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Paklausk vienuolio: Tipitaka

https://www.youtube.com/watch

Pagal Piľaka

https://www.youtube.com/watch
DN 01 Visų I II vaizdų tinklas

Dīgha Nikāya
[dgha: long] Dīgha Nikāya surenka 34 ilgiausių kalbų
pateikta Buda. Yra keli patarimai, kad daugelis iš jų atvyksta vėlai
originalo korpuso papildymai ir abejotinas autentiškumas.

https://www.youtube.com/watch

“Majjhima Nikaya, vidutinio ilgio kalbos”

Buda moko bhikkhus septynis apribojimo metodus ir
spalvų palikimas, pagrindiniai vergovės išlaikymo trūkumai
į gimimo ir mirties ratą.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: group] Saṃyutta Nikāya renka suttus pagal
Jo tema 56 pogrupiuose vadinama saṃyuttas. Jame yra daugiau nei
Trys tūkstančiai kalbų įvairaus ilgio, bet paprastai santykinai
trumpas

https://www.youtube.com/watch
Ангуттара Никая
[anga: faktorius | uttara: additionalnal] The Angutara Nikāya yra padalintas
Iš vienuolikos pogrupių vadinosi nipatais, kiekvienas iš jų surenka kalbas
kuris susideda iš papildomų faktorių, palyginti su
Ankstesnė nipta Tai yra tūkstančiai suttų, kurie paprastai yra
trumpas
64) Klasikinė lietuvių-klasikinė lietuvių kalba,

https://www.youtube.com/watch?v=uNISpIXd5tM&t=24s
Priekaba T I P I T A K A

Kiva Tep
Paskelbta 2017 m. Gruodžio 25 d
Kategorija
Filmas ir animacija

youtube.com
Priekaba T I P I T A K A

https://mail.google.com/mail/u/0/
Tripito dainos

Struktūrinis TIPITAKA medžio srautas

Vinaya Piľaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~ 1-ojo-2-ojo amžiaus) [Ištrauka: evoliucija
Rūšiavimas] Sutta Vibhaaga [dvi knygos, kuriose yra bhikkhus taisyklės
i
bhikkhunis, kuriame išdėstyti aštuoni nusikaltimų tipai]

https://www.youtube.com/watch?v=eWteUSs-8m4
Svarbus moterų vaidmuo budizmo ir vienuolių taisyklėse - iš MN-44

(Penkios nikos ar kolekcijos)
Sutta Pitakoje yra Budos mokymo esmė
apie Dhammą. Jame yra daugiau nei dešimt tūkstančių suttų. Yra
suskirstyta į penkias kolekcijas, vadinamas “Nikaias” (minios, susirinkimas;
rinkimas; klasė, tvarka, grupė; asociacija, brolija
susirinkimas; namas, būstas).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Paklausk vienuolio: Tipitaka

https://www.youtube.com/watch

Pagal Piľaka

https://www.youtube.com/watch
DN 01 Visų I II vaizdų tinklas

Dīgha Nikāya
[dgha: long] Dīgha Nikāya surenka 34 ilgiausių kalbų
pateikta Buda. Yra keli patarimai, kad daugelis iš jų atvyksta vėlai
originalo korpuso papildymai ir abejotinas autentiškumas.

https://www.youtube.com/watch

“Majjhima Nikaya, vidutinio ilgio kalbos”

Buda moko bhikkhus septynis apribojimo metodus ir
spalvų palikimas, pagrindiniai vergovės išlaikymo trūkumai
į gimimo ir mirties ratą.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: group] Saṃyutta Nikāya renka suttus pagal
Jo tema 56 pogrupiuose vadinama saṃyuttas. Jame yra daugiau nei
Trys tūkstančiai kalbų įvairaus ilgio, bet paprastai santykinai
trumpas

https://www.youtube.com/watch
Ангуттара Никая
[anga: faktorius | uttara: additionalnal] The Angutara Nikāya yra padalintas
Iš vienuolikos pogrupių vadinosi nipatais, kiekvienas iš jų surenka kalbas
kuris susideda iš papildomų faktorių, palyginti su
Ankstesnė nipta Tai yra tūkstančiai suttų, kurie paprastai yra
trumpas

Худака Никая
[khuddha: trumpas, mažas] Khuddhaka
Trumpi Nikajos tekstai laikomi dviejų sluoksnių junginiais:
Dhammapada, Udana, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgā
ir Jotaka sudaro senus sluoksnius, o kitos knygos - vėlyvai
ir jo autentiškumas yra abejotinas.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/
Tripito dainos
Худака Никая
[khuddha: trumpas, mažas] Khuddhaka
Trumpi Nikajos tekstai laikomi dviejų sluoksnių junginiais:
Dhammapada, Udana, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgā
ir Jotaka sudaro senus sluoksnius, o kitos knygos - vėlyvai
ir jo autentiškumas yra abejotinas.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/
Tripito dainos

comments (0)
LESSON 2810 Sun 18 Nov 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) VIPASSANA FELLOWSHIP
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 2:56 am
LESSON 2810 Sun 18 Nov 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP)

VIPASSANA FELLOWSHIP

Do Good Be Mindful

People
all over the world may practice Buddha Vacana the words of the Buddha
from Tipitaka for Bahujan Hitaya Bahujan Sukhaya I.e., for the welfare,
happiness and peace for all societies and to attain Eternal Bliss as
Final Goal.

https://course.org/campus/course/view.php?id=3    course.org

    awakenedone-s18 .

General

    September 2018 Course

        Announcements Forum
        Welcome from Andrew Page
        Introduction to Meditation and the Course Page
        Daily Practice Focus Page
        Glossary
        “In Practice…” Searchable questions and replies URL
        Contact Andrew Page
        Discussion Forum

        Jump to Week: 1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - 9 - 10
    29 September - 5 October

    In this first week we begin to practice Mindfulness of Breathing, an ancient technique that is found in several spiritual traditions. It forms a solid foundation in meditative concentration and can result in increased levels of calm and tranquillity.
        Welcome (Video) Page
        Saturday - Mindfulness of Breathing Book
        Audio Player - Mindfulness of Breathing Page
        Audio Download - Mindfulness of Breathing File
        Using the Daily Contemplation Page
        Contemplation - Day 1 Page
        Sunday - The Breath and the Sections Book
        Contemplation - Day 2 Page
        Monday - No Need For Knots Book
        On Mindfulness of Breathing (Video) Page
        Contemplation - Day 3 Page
        Tuesday - Preferences and Habits Book
        Contemplation - Day 4 Page
        Wednesday - Ordinary Breath, Closely Felt Book
        Contemplation - Day 5 Page
        Thursday - Results and Time Book
        Contemplation - Day 6 Page
        Friday - Distractions and Development Book
        Contemplation - Day 7 Page
        Chant Workshop 1 (optional) Page
    6 October - 12 October

    This week we continue our practice of Mindfulness of Breathing; look at how to deal constructively with the hindrances that arise; and begin to explore the ethical precepts.
        Saturday - Tension and Tiredness Book
        Contemplation - Day 8 Page
        Sunday - Hindrances to Meditation Book
        Contemplation - Day 9 Page
        Monday - Ill-will, Sloth & Torpor Book
        Contemplation - Day 10 Page
        Tuesday - Restlessness, Worry & Doubt Book
        Contemplation - Day 11 Page
        Wednesday - Precepts in Meditation Training Book
        Contemplation - Day 12 Page
        Thursday - First Precept Book
        Contemplation - Day 13 Page
        Friday - Second Precept Book
        Contemplation - Day 14 Page
        Chant Workshop 2 (optional) Page
    13 October - 19 October

    This week we begin to explore the first of the Sublime Abode practices - Mettā or Lovingkindness Meditation. If you are able to meditate for more than one sitting each day, please work with Mettā in one session and Mindfulness of Breathing in the other.
        Moving to the Second Practice (Video) Page
        Saturday - The Boundless States Book
        Contemplation - Day 15 Page
        Sunday - Mettā: Lovingkindness Meditation Book
        Audio Player - Lovingkindness Meditation Page
        Audio Download - Lovingkindness Meditation File
        Contemplation - Day 16 Page
        Monday - The Discourse on Mettā Book
        Contemplation - Day 17 Page
        Tuesday - Expectations, Strengths, Cultivation Book
        Contemplation - Day 18 Page
        Wednesday - Connection and Extension Book
        Contemplation - Day 19 Page
        Thursday - Unconditional and Whole-hearted Book
        Contemplation - Day 20 Page
        Friday - The Third Precept Book
        Contemplation - Day 21 Page
        Chant Workshop 3 (optional) Page
    20 October - 26 October

    In this fourth week we continue to focus mainly on Mettā (lovingkindness) Meditation. This is the foundation for the other 3 “sublime abode” practices. If you are able to meditate for more than one sitting each day, please work with Mettā in one session and Mindfulness of Breathing in the other.
        Saturday - Phrases and Images Book
        Contemplation - Day 22 Page
        Sunday - Sections and Subjects Book
        Contemplation - Day 23 Page
        Monday - Benefactor and Friend Book
        Contemplation - Day 24 Page
        Tuesday - Neutral and Difficult Book
        Contemplation - Day 25 Page
        Wednesday - All Sentient Beings Book
        Contemplation - Day 26 Page
        Thursday - When There’s No Mettā Book
        Contemplation - Day 27 Page
        Friday - The Fourth Precept Book
        Contemplation - Day 28 Page
        Chant Workshop 4 (optional) Page
    27 October - 2 November

    For our fifth week we introduce Karuna Meditation, the cultivation of compassion, and begin to explore one of the central teachings of the tradition: the Four Noble Truths.
        Saturday - Karuna: Compassion Meditation Book
        Audio Player - Compassion Meditation Page
        Audio Download - Compassion Meditation File
        Contemplation - Day 29 Page
        Sunday - Empathy not Pity Book
        Contemplation - Day 30 Page
        Monday - Recognition, Response, Capacity Book
        Contemplation - Day 31 Page
        Tuesday - Four Noble Truths Book
        On Lovingkindness and Compassion (Video) Page
        Contemplation - Day 32 Page
        Wednesday - The Truth of Dukkha Book
        Contemplation - Day 33 Page
        Thursday - Dukkha’s Origin Book
        Contemplation - Day 34 Page
        Friday - Extinction of Dukkha Book
        Contemplation - Day 35 Page
        Chant Workshop 5 (optional) Page
    3 November - 9 November

    In this sixth week we explore Appreciative Joy meditation. If you are sitting twice each day, then please pick a complementary technique from those we have already met for your other session. Work steadily and gently to establish your regular sittings. We’ll also briefly outline the final brahmavihara practice (for use beyond the course) and conclude our look at the precepts.
        Saturday - Mudita: Appreciative Joy Meditation Book
        Audio Player - Appreciative Joy Meditation Page
        Download Audio - Appreciative Joy Meditation File
        Contemplation - Day 36 Page
        Sunday - Recognising Joy and Sorrow Book
        On Appreciative Joy (Video) Page
        Contemplation - Day 37 Page
        Monday - Envy and Fairness Book
        Contemplation - Day 38 Page
        Tuesday - Fifth Precept Book
        Contemplation - Day 39 Page
        Wednesday - Eight Precepts Book
        Contemplation - Day 40 Page
        Thursday - Introducing Equanimity Book
        Contemplation - Day 41 Page
        Friday - The Practice of Equanimity Meditation Book
        Audio Player - Equanimity Meditation Page
        Audio Download - Equanimity Meditation File
        Contemplation - Day 42 Page
        Chant Workshop 6 (optional) Page
    10 November - 16 November

    We begin our first vipassanā meditation practice and will be working with vipassanā for the rest of the course. If you are sitting twice each day please use one session for vipassanā and the other for one of the samatha methods we have been using thus far. If meditating once each day please always focus on the current technique.
        Saturday - Vipassanā: the U Ba Khin Method Book
        Audio Player - Vipassanā U Ba Khin Style Page
        Audio Download - Vipassanā U Ba Khin Style File
        Contemplation - Day 43 Page
        Sunday - A Different Approach Book
        Introducing Insight (Video) Page
        Contemplation - Day 44 Page
        Monday - Pace and Observation Book
        Contemplation - Day 45 Page
        Tuesday - Honest Experience Book
        Contemplation - Day 46 Page
        Wednesday - Just What Is Present Book
        Contemplation - Day 47 Page
        Thursday - Theoretical Background Book
        Contemplation - Day 48 Page
        Friday - Impermanence As The Key Book
        Contemplation - Day 49 Page
        Chant Workshop 7 (optional) Page
    This week
    17 November - 23 November

    We continue, in this eighth week, with the U Ba Khin vipassanā practice and consider our identity, its transience and the spiritual faculties that we each can utilize.
        Saturday - Effort and the Fixed View Book
        Contemplation - Day 50 Page
        Sunday - Fleeting Life and Death Book
        Restricted Available from 17 November 2018, 11:00 pm
        Contemplation - Day 51 Page
        Restricted Available from 17 November 2018, 11:00 pm
        Monday - Transience Book
        Restricted Available from 18 November 2018, 11:00 pm
        Contemplation - Day 52 Page
        Restricted Available from 18 November 2018, 11:00 pm
        Tuesday - Darts and Mustard Seeds Book
        Restricted Available from 19 November 2018, 11:00 pm
        Contemplation - Day 53 Page
        Restricted Available from 19 November 2018, 11:00 pm
        Wednesday - Grief, Attended to Book
        Restricted Available from 20 November 2018, 11:00 pm
        Contemplation - Day 54 Page
        Restricted Available from 20 November 2018, 11:00 pm
        Thursday - Five Spiritual Faculties (1) Book
        Restricted Available from 21 November 2018, 11:00 pm
        Contemplation - Day 55 Page
        Restricted Available from 21 November 2018, 11:00 pm
        Friday - Five Spiritual Faculties (2) Book
        Restricted Available from 22 November 2018, 11:00 pm
        Contemplation - Day 56 Page
        Restricted Available from 22 November 2018, 11:00 pm
        Chant Workshop 8 (optional) Page
        Restricted Available from 22 November 2018, 11:00 pm
    24 November - 30 November

    In this ninth week we begin Choiceless Awareness - a form of vipassanā meditation that is fluid and unstructured, freeing us to explore all kinds of sensory phenomena. We also explore the Noble Eightfold Path which is an approach to life that brings freedom from suffering and ultimately aids liberation.
        Saturday - Vipassanā: Choiceless Awareness Book
        Restricted Available from 23 November 2018, 11:00 pm
        Contemplation - Day 57 Page
        Restricted Available from 23 November 2018, 11:00 pm
        Sunday - Structure and Freedom Book
        Restricted Available from 24 November 2018, 11:00 pm
        Beginning Choiceless Awareness (Video) Page
        Restricted Available from 24 November 2018, 11:00 pm
        Contemplation - Day 58 Page
        Restricted Available from 24 November 2018, 11:00 pm
        Monday - Physical and Mental Connection Book
        Restricted Available from 25 November 2018, 11:00 pm
        Contemplation - Day 59 Page
        Restricted Available from 25 November 2018, 11:00 pm
        Tuesday - Open, Attentive, Receptive Book
        Restricted Available from 26 November 2018, 11:00 pm
        Contemplation - Day 60 Page
        Restricted Available from 26 November 2018, 11:00 pm
        Wednesday - Noble Path: Understanding, Thought Book
        Restricted Available from 27 November 2018, 11:00 pm
        Contemplation - Day 61 Page
        Restricted Available from 27 November 2018, 11:00 pm
        Thursday - Noble Path: Speech, Action, Livelihood Book
        Restricted Available from 28 November 2018, 11:00 pm
        Contemplation - Day 62 Page
        Restricted Available from 28 November 2018, 11:00 pm
        Friday - Noble Path: Effort, Mindfulness, Concentration Book
        Restricted Available from 29 November 2018, 11:00 pm
        Contemplation - Day 63 Page
        Restricted Available from 29 November 2018, 11:00 pm
        Chant Workshop 9 (optional) Page
        Restricted Available from 29 November 2018, 11:00 pm
    1 December - 7 December

    In our final week we continue with Choiceless Awareness as our vipassanā practice, explore The Perfections, and begin to think about building a sustainable practice beyond the course.
        Saturday - The Perfections (1) Book
        Restricted Available from 30 November 2018, 11:00 pm
        Contemplation - Day 64 Page
        Restricted Available from 30 November 2018, 11:00 pm
        Sunday - The Perfections (2) Book
        Restricted Available from 1 December 2018, 11:00 pm
        Contemplation - Day 65 Page
        Restricted Available from 1 December 2018, 11:00 pm
        Monday - Preparation and Walking Book
        Restricted Available from 2 December 2018, 11:00 pm
        Contemplation - Day 66 Page
        Restricted Available from 2 December 2018, 11:00 pm
        Tuesday - Mindful Activity Book
        Restricted Available from 3 December 2018, 11:00 pm
        Contemplation - Day 67 Page
        Restricted Available from 3 December 2018, 11:00 pm
        Wednesday - Building Sustainable Practice Book
        Restricted Available from 4 December 2018, 11:00 pm
        Contemplation - Day 68 Page
        Restricted Available from 4 December 2018, 11:00 pm
        Thursday - Markers and Retreats Book
        Restricted Available from 5 December 2018, 11:00 pm
        Contemplation - Day 69 Page
        Restricted Available from 5 December 2018, 11:00 pm
        Friday - Friends and The Raft Book
        Restricted Available from 6 December 2018, 11:00 pm
        Contemplation - Day 70 Page
        Restricted Available from 6 December 2018, 11:00 pm
        Daily Contemplations Page
        Restricted Available from 6 December 2018, 11:00 pm
        A Farewell Request Page
        Restricted Available from 6 December 2018, 11:00 pm

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Home[2:12 PM, 11/17/2018] Chandrashekar: https://course.org/campus/mod/forum/view.php?id=57 
September 2018 Meditation Course

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[2:14 PM, 11/17/2018] Chandrashekar: https://course.org/campus/mod/page/view.php?id=58&forceview=1 
September 2018 Meditation Course

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Welcome from Andrew

AndrewWelcome

I’m very glad that you’ve decided to join me for this 10 week course.

This Vipassanā Fellowship course is a practical guide to Buddhist meditation that I hope will be useful to those who are new to meditation and to established meditators wishing to further explore a rich and vital tradition. The course is intended for those of all religious traditions (and none) but aims for clarity by keeping the descriptive and explanatory material in the context from which it grew. Our beliefs, cultures and circumstances may be very different but it is often fruitful to have a window into another framework so that our habitual patterns can be re-examined in the light of the challenge. The emphasis is on dedicated practice: it is hoped that you will absorb a little of the material and then apply it in daily meditation sessions over an extended period. These closely related meditation techniques are rooted in the earliest Buddhist texts and have the capacity to transform both heart and mind, and serve any meditator well for a lifetime of fruitful, and often joyous, practice.

Meditation is by no means the whole of the Buddhist Path; but for those who would seek enlightenment it is certainly central to it. My aim is to clearly explain the method of practice, the practical difficulties that may be encountered and to explore strategies for overcoming them. Each practice is placed in context so that you will come to appreciate why a particular route has been suggested and its relationship to the Buddha’s teaching. Rather than choosing to separate meditation from a tradition that can sustain it, or presenting a single technique as a panacea, I have tried to advocate a balanced and consistent approach to Buddhist practice cognizant of the conditions that the Buddha deemed necessary for an awakening to be possible.

Each of the techniques is a meditation practice that can stand alone, but there is a logical progression in the way that they are introduced. Although it may be tempting to select the technique that one is most drawn to at the outset, I’d recommend that you work with each technique in the order in which it is given. Mastery of any practice will take many years, but a few weeks of introductory work with each of the techniques offered in this course will enable you to become aware of the correspondence and differences between the techniques and will, in a sense, bring them into your repertoire for further use throughout your meditating life. It will also give an indication of the range of skills that need to be developed and the areas where particular work may be needed.

New material is presented to you each day in this Course Campus. The text ranges from detailed instructions on each new technique, to short practical notes and brief theoretical sketches. Over the 10 weeks you should gain an appreciation of the broader picture and will have an understanding of the breadth of Buddhist forms of meditation and ethical practice. There is also a selection of verses from our version of the Dhammapada: one of the best-loved collections in the Canon offered for reflection. These thematically-arranged stanzas offer an accessible introduction to major aspects of the Buddhist path and an experience of Affective Reading.

You should try to visit the Course Campus on a regular basis. The web site will be updated regularly throughout the course in response to the practice questions raised by your fellow participants. There is a database of past questions (just follow the “In Practice” link) and the opportunity to engage in Dhamma discussion for those who find this type of activity fruitful. You can also contact me directly with your meditation queries and related questions by using one of the Contact links.

There are downloadable audio guided meditations when new techniques are introduced in the text, a series of chant workshops with accompanying audio files and a glossary of Pali terms. The recordings become available on the site for instant streaming or individual download as the course progresses.

How long should I meditate?

If you are a beginner you should try to incorporate at least one session into each day, lasting for about 20-30 minutes. This time may be increased gradually and another daily session can be added when you feel ready.

For those with previous meditation experience, I recommend two sessions per day lasting from 30 minutes to one hour each (or longer). If you have additional time, perhaps at weekends, then additional sessions can be incorporated.

The audio guided meditation files become available to you as new techniques are introduced. They are intended to as illustrative material, so that you can become familiar with how to construct your own meditation sitting. It is not a good idea to use any guided meditation recordings on a long-term basis.

Try not to mix different meditation techniques into the same sitting, unless this is suggested in the text. If you are able only to incorporate one session into your day give priority to familiarizing yourself with the fundamentals of the newest technique.

What is the chanting about?

The audio chants included in the course are supplementary, and their use is entirely optional. These are presented as a Chant Workshop, each Friday, for the first part of our course session. The whole sequence can be downloaded in the final Workshop. Some people find traditional Buddhist ritual helps them to settle into their meditation practice; for others it is a hindrance. Please use these, or other, Buddhist chants to frame your meditation sittings if you wish. Translations are given for each of the Pāli chants.

Approaching this path

These are not dry academic exercises, mental gymnastics or philosophical debates: meditation can bring real wisdom and unparalleled states of calmness and bliss. The danger is to expect these results immediately. It will take some time and in the early stages all of us will experience doubt about the validity of working in this way. The lokiya - or mundane - benefits will start to become apparent quite soon if we practise with commitment and determined effort. It is important that we don’t settle for these, of course, but such glimpses of the positive outcome of our work may inspire a certain degree of confidence or saddhā in the value of meditation and the Path.

There are hundreds of methods of meditation, several varieties of Buddhism and many varied spiritual paths. Many offer something of value; but to be of use any valid path or method will require commitment. No technique will prove effective unless followed with discipline and effort. It is recommended that whilst working with this course you follow the outline as it is given rather than trying to accommodate different approaches from other traditions within the same sittings. There is always the desire to experiment and see if anyone else has got a different handle on the challenges we face, but why not make best use of this current experience? Try to work with any difficulties that are encountered rather than substituting unrelated alternatives. Many of the challenges we face during meditation are effective pointers to those areas requiring most attention, and if we simply shift ground every time something seems difficult we will learn very little from the experience and our progress, if any, will be slow. We must become aware of our hunger for novelty: the constant seeking of newer, better, faster, is still craving whether we are talking about a new car or a new meditation technique. Craving, as we shall see, is at the root of the suffering we experience.

So, take it gently but seriously. Apply the practices with commitment and, in time, you will become convinced of their efficacy. Please remember that I am available to help where I can and that you can contact me whenever you have questions about the practices we are using. I look forward to getting to know you better over the coming days.

I would like to offer any merits of this course to the teachers who have blessed me with advice and encouragement over the past decades - and especially to those from Sri Lanka. May they and all beings attain peace.

With mettā,

Andrew

Last modified: Wednesday, 11 January 2017, 7:43 pm
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September 2018 Meditation Course

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Introduction to Meditation and the Course

Introduction to Meditation and the Course

The Buddha taught a path of liberation that is open to all. His main concern was not for our temporary happiness, nor that our relationships and communities be harmonious, nor even that we live long and healthy lives. These, and many other beneficial things, may indeed happen as we apply the Buddha’s teaching; but they are not its purpose. Territorial disputes, environmental crises and social inequality are all burning issues of our time; but whilst our response may be aided by acting on Buddhist principles, they are not what his teaching is about.

The Buddha’s only concern was that we should open our eyes and see the reality of existence for ourselves so that we may, like him, take the steps that are necessary to be released from all forms of suffering, forever. Meditation is a way to begin this process of awakening.

 

“I teach not only the fact of Suffering,

but also the deliverance from it.

    ……

Mind is the originator of (unhappy) states.

Mind is chief; they are mind made.

If one speaks or acts with a wicked mind,

then suffering follows one,

like the wheel follows the hoof of the draught-ox.

Mind is the originator of (happy) states.

Mind is chief; they are mind made.

If one speaks or acts with a pure mind,

then happiness follows one,

like one’s own shadow that never leaves.”

- The Buddha

Meditation is a method of training the mind. Much of our life is conducted unconsciously, thoughtlessly. We operate on automatic pilot most of the time, behaving in ways to which we have become accustomed; without much regard for the current situation, our motivation, or the outcome of our actions. This unconscious way of living brings suffering, unsatisfactoriness and stress into our own lives and to the relationships we have with others. Through our ignorance and selfishness we engineer our suffering and deny ourselves the possibility of greater happiness.

This careless way of living brings us much grief: not only are our relationships often tainted by anger, hurt and jealousy, but even our self-view is distorted through clouded perceptions and muddled thinking. Living consciously is a way of changing our relationship to the world around us, and beginning a journey into discovering its (and our) true nature.

Meditation is a tool to help us develop greater awareness, and this awareness allows us to develop insight into the nature of reality. Why do we behave the way we do? Who are we anyway? Why do so many things ultimately seem so disappointing and unsatisfactory? Why do beings suffer so much? Is there an end to suffering? The experience of meditation allows us for the first time to develop the clarity that can facilitate a dramatic change in our perceptions. We can begin to live in a way that is mindful. Life can be transformed by this new awareness and the insights it brings; it can become kinder, more compassionate, joyful, and balanced.

Meditation has been a feature of the major religious traditions for millennia but somewhere along the way most of us have become separated from it and no longer use it in our daily lives. Maybe we had a problem with the particular belief system with which the contemplative experience was associated, or perhaps the practice of meditation had been deemed the special preserve of the professionally religious within that tradition. Whatever the reason, many of us reach a stage at which we realize that we need to reintroduce a measure of contemplation into our lives - we need to slow down, take time to consider, to live consciously. Often we are drawn to those traditions that have kept the meditative experience as a core teaching and this may lead us to explore what Buddhism has to offer. We may not be looking to take up a different religion but recognise that some spiritual traditions have useful and practical methods of supporting our spiritual development and awakening regardless of the religious framework we maintain.

In this course, and on our cushions, we shall be exploring techniques derived from the Buddha’s teaching as contained in the suttas of the Pāli Canon. These teachings from 2500 years ago were given by the Buddha and his close disciples in India, and were preserved by oral recitation until they found written expression in the Pāli language in Sri Lanka. Buddhism may seem very foreign to some of us but, fear not, this course - and indeed Buddhism itself - does not ask anyone to adopt any beliefs that are not confirmed by their own experience.

Until faith arises, through direct evidence of the efficacy of a particular teaching, it can be difficult to determine the path we should follow. The Buddha gave some solid advice to non-Buddhists as to how they should most profitably judge the validity of the myriad competing theories and belief systems:

“Do not be led by reports, tradition or hearsay. Do not be led by the authority of religious texts, nor by mere logic or speculation, nor by considering appearances, nor by delighting in speculative views, nor by seeming possibilities, nor by the idea: ‘this is our teacher’. But … when you know for yourselves that certain things are unwholesome, wrong and bad, then give them up … And when you know for yourselves that certain things are wholesome and good, then accept them and follow them.”

Try to keep this in mind as you work through the units of this course. Accept nothing simply because it is written down here or even because it is contained in a particular discourse. We will be using techniques that have stood the test of time and that others have found helpful. All that is required at this preliminary stage is that we have a degree of confidence that because these techniques have proven beneficial to others there is a reasonable likelihood that they may also be of value in our lives.

We should remain aware that the practices introduced in the course are derived from a living tradition. The explanations given will be consistent with this tradition, but are couched in modern language. In the interest of clarity we will try to avoid references to other spiritual traditions and western psychology. Buddhism based on the texts of the Pāli Canon has valuable teachings beyond the scope of what can be covered here, and you are warmly encouraged to explore it further.

The Path Of Meditation And Action

Buddhist meditation styles can be divided into two groups: there are forms of meditation that are undertaken with the objective of acquiring a greater degree of calmness, tranquillity or serenity through concentration on a single object (usually called samatha meditation), and other forms that aim at gaining insight into the nature of existence (usually called vipassanā meditation). It is probably more helpful to see samatha and vipassanā as the beneficial results of a developed meditation practice rather than a strict division referring to types of techniques as they can co-exist in harmony. The Buddhist path has a single goal, and engagement with any of these practices may help us to work towards it.

Venerable Nyanatiloka, a Western monk of the last century, summed up the complementary nature of the two categories very well: he wrote that samatha or tranquillity is “an unperturbed, peaceful and lucid state of mind attained by strong mental concentration. Though as a distinct way of practice, it aims at the attainment of the meditative Absorptions (jhāna), a high degree of tranquil concentration … is indispensable for Insight too. Tranquillity frees the mind from impurities and inner obstacles, and gives it greater penetrative strength.” In contrast, vipassanā or insight “is the penetrative understanding by direct meditative experience, of the impermanency, unsatisfactoriness and impersonality of all material and mental phenomena of existence. It is Insight that leads to entrance into the supermundane states of Holiness and to final liberation”.

You will notice how prominent are the words ‘act’ and ‘action’ in these pages; and you may find this surprising for a text on Buddhist meditation. Meditation is not just about sitting on cushions. There is certainly merit in taking timeout for concentration and mindfulness but it is also part of a broader path to the complete cessation of all suffering, and this can only be viable if our every action is informed by our practice and by wholesome ethical considerations. One of the best measures we have of the effectiveness of our meditation sittings is in the actions that result from the time we spend on the cushion. If they are more skilful then they would otherwise be, then this is an indication that our time has not been wasted. Volitional actions - those actions of body, speech and mind that we intentionally commit - are what shape our lives. This kamma is the major determinant of the degree of happiness and sorrow we will experience. Through working with gentle determination on this path of bhāvanā, or development, we will be better able to ensure that the fruits of those actions are wholesome and that we create the conditions where liberation may be possible.

Although it should never be seen as its primary purpose, Buddhist meditation can be very effective in improving our everyday lives and the happiness of others. By the changes wrought in our own minds, through the meditative process, our understanding of behaviour improves immeasurably. This allows us to bring kindness, respect and compassion to all our interactions in a way that was perhaps absent or compromised before. Our actions are informed by the mindfulness we bring to our daily activities, and become more balanced and appropriate to the reality of the situations we meet.

The Route Of Serenity And Bliss

Samatha meditation, and the sorts of mental states achieved through it, are common to many religious traditions but take distinctive forms in the Buddhist tradition and are central to it. To see samatha as only a preparation for vipassanā would be erroneous as the samatha approach forms an authentic and deep training and one for which many people are most suited. The jhānas, the highly developed mental states that arise from samatha practice, can offer the potential of a more joyful path than could be expected through vipassanā practice alone. The descriptions of the jhānas that we find in the Pāli Canon are replete with beautiful terms like joy, happiness, bliss, rapture, the abandonment of pain and grief. Whilst complete liberation within a single lifetime is a goal for some, and that would require insight, others take the longer view and choose to work methodically to create the optimum conditions for achieving that final liberation in a later birth. For these people samatha meditation may continue to provide the sustenance and development that they seek.

The first technique that we will use as a samatha practice is Mindfulness of Breathing or ānāpānasati and this will form the foundation for the rest of our work. Through training the mind by fixing our attention on a simple object such as the breathing we develop a skill that is needed in all other forms of meditation: the ability to hone in precisely on an object and to be completely with it for a sustained period. Besides acquiring this necessary skill, the practice of itself brings greater calm and serenity.

From ānāpānasati we begin to work with a series of interrelated techniques that are perhaps a little less abstract. Still part of the samatha grouping, the cultivation of the brahmavihāras or sublime abiding works primarily on an emotional level to bring about positive mental states. The method used could be summarised as empathy, and we approach each of four qualities in a methodical way; gradually building our skills by focusing on them in turn and working in distinct sections for the purpose of training.

The practical result of working with these four techniques is that we open our hearts to what is wholesome and nurturing and cease to be capable of acting in ways that are hostile and destructive. We open to lovingkindness - working to include every sentient being. If we fully develop lovingkindness we become considerate and caring in relationships with others. Through the application of lovingkindness, our actions are incapable of being influenced by ill will.

From lovingkindness we move on to work with compassion; feeling with people who suffer. When we understand the universality of suffering then at the deepest level we can begin to act in ways that minimise our contribution to the pain that the world endures. Again, this works on a personal level - we act to reduce our own suffering - and also in relation to every being with which we are connected. Through the application of compassion, our actions are incapable of being influenced by cruelty.

When we come to the third brahmavihāra, appreciative joy, we consider what is glorious in the lives around us. This is celebratory and distinctly unselfish. We develop an awareness of the beauty that exists even in the lives of people who usually present us with difficulties; fully aware that in some cases it may be us who fit this category. By developing the ability to “enjoy the joy”, wherever it is found, we reinforce our understanding of commonality and our resolution to work to extend happiness through our actions. Through the application of appreciative joy, our actions are incapable of being influenced by apathy or discontent.

The fourth practice is on equanimity and is the culmination of all that has gone before. We will only touch on it briefly during the course as it requires a firm foundation in the other sublime abodes; but the method is outlined so that it can be used beyond the course. With Equanimity we work very deeply to see the patterns that usually allow us to be partial. We normally selectively give and selectively withhold throughout our interactions with others. We like, we dislike; we favour, we act with prejudice. The other three brahmavihāra practices have shown us, and developed in us, an understanding of how non-separate we really are from others: we seek happiness and freedom from suffering just like everyone else; we engage in destructive activities just like others. Once that commonality is acknowledged at the deepest level, through our meditation practice, we come to a realisation that the respect we show for any other being can be no different from that which we ourselves would wish to enjoy. Through this practice we work at balancing and overcoming partiality. Through the application of equanimity, our actions are incapable of being influenced by resentment or aversion.

As a process of training, we will work methodically through various sections and take a person-centred approach with each of the brahmavihāras; but the canonical goal is of an all-encompassing, universal application of these qualities. Once we have acquired the ability to freely share each of the brahmavihāra in a strong and equanimous way, then we can move forward to impartial, fully inclusive and boundless application of all four qualities. By being exposed to the different brahmavihāra techniques the subtle differences between the different qualities will become more readily apparent. Without this approach it is common for meditators to lack precision during their sittings: all positive emotions are classed as lovingkindness, for example, rather than carefully ascertaining how lovingkindness differs from compassion. Until we have this clarity it is difficult to optimally develop these positive states; we descend instead into generalised pleasant thoughts rather than creating an environment in which serious work can happen and transformation of the heart may occur.

That is the theory. It may all at this stage seem a little far-fetched (and some of it may seem undesirable or even unwise) but very soon the value of working in this way will become apparent. We begin to notice it first in small ways through our improved everyday communications with others. By opening to, and developing, what is already there - lovingkindness, compassion, appreciative joy, and equanimity - we can ensure that we are well equipped to cause least harm and greatest help to ourselves and others. Whatever destructive patterns we may currently employ, or have engaged in previously, the effort expended on working with the brahmavihāras will be entirely beneficial. It is a gradual path but the opening of the heart and the effect that this has on our behaviour is tangible, even after a relatively short period of sustained application.

The Route Of Insight

Vipassanā is often regarded as a specifically Buddhist form of meditation; different from anything presented elsewhere. What is distinctive about vipassanā - literally ’special seeing’ or ‘clear vision’ - is that through one’s own effort it brings an understanding of things as they are: impermanent (anicca), inherently unsatisfactory (dukkha), and not-Self (anattā). With the arising of insight, we no longer need rely on scriptural accounts, or on what others have told us, because we know for ourselves.

The modern favouring of vipassanā meditation, particularly in the West, stems from a belief that one cannot attain complete liberation through the jhānas (the attainments of samatha practice). Whilst this is technically correct, most of us have quite a way to go before such lofty concerns present us with any such obstacle. One should not forget that the results of samatha meditation are of value in themselves as well as in the essential preparation they represent as we begin vipassanā practice. In these days of instant gratification vipassanā is sometimes presented as the form of meditation with “go faster stripes” and, for some, samatha practice is seen as second best; but this is an immature assessment as there are no short cuts to liberation. It is also a misreading of the texts and a denial of the practical requirement for engagement with at least some form of samatha meditation to develop the degree of concentration and precision required if we are to succeed with vipassanā.

The later part of the course introduces two techniques drawn from those usually classified as vipassanā bhāvanā (the cultivation of insight), and shows how these relate to the samatha practices that we have already met. One of the techniques focuses on clearly seeing the arising and ceasing of physical and mental feelings by observation of the body. The other technique moves beyond structure to bring the same precision and mindfulness to all the phenomena of which we are aware.

The Conjoined Route

Traditionally, most Buddhist meditation teachers would advocate the practice of samatha meditation before embarking on vipassanā meditation and this is the approach that we will pursue. In the Pāli Canon we read, “when one practices samatha followed by vipassanā the path arises”. It is not necessary to specialise only in the samatha form of meditation or only vipassanā meditation, as the Buddha’s own example shows us the value of working with both. This approach is known as yuganaddha; the yoking together of distinct elements in a congruent and harmonious way so that no area of our development is neglected. Our work on samatha will not be eclipsed when we come to consider vipassanā but will instead continue to accompany and enrich it until we reach the final goal. The first part of this course is devoted to techniques normally considered samatha meditation and beyond that we work mainly with two forms of vipassanā meditation.

We will also look at bringing a meditative approach to daily life, through the practice of mindfulness, and the importance of bringing awareness to the teachings that life can show us in some of the major mileposts we encounter.

Meditation enables us to see things from different perspectives. The Buddha emphasised the critical importance of right understanding as essential for our development. We shall look at three cardinal concepts of the Buddhist path: dukkha (suffering or unsatisfactoriness), anicca (impermanence) and anattā (not-self, egolessness). From an intellectual grasp of these ideas we can, through meditation, gain a real understanding of the nature of the conditioned world, and realise our place within it. Armed with this understanding we can act in skilful ways to benefit the lives of those with whom we come into contact. This ethical behaviour produces harmonious conditions for further meditation. The results are cumulative and significant, and both the meditator and those with whom he or she interacts will feel the impact.

“When tranquillity is developed, the mind is developed and lust is abandoned; when insight is developed, right understanding is developed and ignorance is abandoned. The mind defiled with lust is not liberated; when there is defilement through ignorance, right understanding is not developed… ” - Anguttara Nikāya

Last modified: Wednesday, 11 January 2017, 8:01 pm
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Copyright © 2018 Vipassana Fellowship Ltd. All Rights Reserved.[2:12 PM, 11/17/2018] Chandrashekar: https://course.org/campus/mod/forum/view.php?id=57 
September 2018 Meditation Course

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[2:14 PM, 11/17/2018] Chandrashekar: https://course.org/campus/mod/page/view.php?id=58&forceview=1 
September 2018 Meditation Course

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Daily Practice Focus

Practice Focus



You
should aim to incorporate at least one meditation sitting each day for
the 10 weeks of the course. If you are able to manage two separate
sessions daily, so much the better.






The broad focus for each of the days is as follows. In any second sitting
please review one of the techniques we met earlier in the course.




  • Week 1 and 2 - Mindfulness of Breathing (anapanasati)
  • Week 3 and 4 - Lovingkindness Meditation (metta)
  • Week 5 - Compassion Meditation (karuna)
  • Week 6 - Appreciative Joy Meditation (mudita) plus a brief overview of Equanimity (upekkha)
  • Week 7 and 8 - Vipassana Meditation (U Ba Khin style)
  • Week 9 and 10 - Vipassana Meditation (Choiceless Awareness)


There
is an optional chant tutorial each Friday for the first 9 weeks of
the course. This builds to a puja sequence that some may find helpful in
rededicating their practice from time to time.

https://course.org/ip2/index.php

https://course.org/ip2/index.php In Practice…

The ‘In Practice’ database holds hundreds of questions asked by previous course members. Some of the replies that were given to them may also be of use in your own practice.

Enter the keywords that you would like to find and the results will be returned.

These questions and replies are from earlier editions of the course. They may not always reflect the structure and content of the present version.

https://course.org/campus/mod/page/view.php?id=63




Contact Andrew

You can contact Andrew
directly by email to discuss your meditation practice or any questions
you may have about the course content, spiritual matters and Buddhist
practice.

Simply write to:

csupport@vipassana.com


Please
note that this is the ONLY email address you should use for course
support during our session. It ensures that we will see your message in a
timely manner and can respond as soon as possible.

We are based in the UK (GMT/UTC time zone) and usually respond within 24 hours.

There
may be occasional dates when responses take a little longer if
correspondence is particularly heavy, for example, but please contact us
again if you have not heard from us within 48 hours to check that the
original email has been received.

Remember that we also have an “In Practice”
database of previously asked questions that you can search. Often you
will find that similar questions have already been addressed there.


Last modified: Friday, 13 January 2017, 12:59 pm




https://course.org/campus/mod/forum/view.php?id=64




Discussion

This forum is for discussion of
meditation, spirituality and Buddhist practice. All participants can
start topics and respond to messages here.

(This space is for mutual support between participants. Please contact Andrew via e-mail at csupport@vipassana.com for personal support questions rather than using this forum.)



Discussion Started by Replies Last post   
Guarding the sense doors 3 arunram-s18 .
Fri, 2 Nov 2018, 3:15 pm

Metta Bhavana. 0 shaokhan .
Tue, 23 Oct 2018, 12:32 am

Meditating after being angry 3 hilaryg-s18 .
Mon, 8 Oct 2018, 2:10 pm

I’m getting too good at forgetting things 0 supreme-s18 .
Sun, 7 Oct 2018, 1:25 pm

Interval timer app for Android 2 supreme-s18 .
Wed, 3 Oct 2018, 3:49 pm

Welcome to your discussion forum 0 Andrew Quernmore
Tue, 25 Sep 2018, 3:50 pm





Mahaparinirvana - Kushinagar - Wikipedia, the free encyclopedia

Buddha's biography painting on wall of temple, Wat Kud Sui, Mahasarakham, Thailand Stock Photo - 14628624

01) Classical Magahi Magadhi,
02) Classical Chandaso language,

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- 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





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