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LESSON 2853 Wed 26 Dec 2018 Do Good Be Mindful - Awakened One with Awareness (AOA) Assignment - Diploma in Buddhist Studies (DTBS) Questions 5 Dhammapada to 22. What is Jhana ? List and explain Jhana factors and nivaranaas (10 M)
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LESSON 2853 Wed 26 Dec 2018

Do Good Be Mindful  -  Awakened One with Awareness (AOA)
Assignment - Diploma in Buddhist Studies (DTBS)

Questions 5 Dhammapada to

22. What is Jhana ? List and explain Jhana factors and nivaranaas (10 M)

Q.5 Dhammapada - Any One
Verse 2. Happiness Follows The Doer of Good

Mind precedes all knowables,
mind’s their chief, mind-made are they.
If with a clear, and confident mind
one should speak and act
as one’s shadow ne’er departing.

Explanation: All that man experiences springs out of his thoughts. If
his thoughts are good, the words and the deeds will also be good. The
result of good thoughts , words and deeds will be happiness. This
happiness will never leave the person whose thoughts are good. Happiness
will always follow him like his shadow that never leaves him.
The Story of Mattakundali (Verse 2)

While residing at the Jetavana Monastery in Savatthi, the Buddha spoke
this verse, with reference to Mattakundali, a young Brahmin.

Mattakundali was a young Brahmin, whose father, Adinnapubbaka, was very
miserly and never gave anything in charity Even the gold ornaments for
his only son were made by himself to save payment for workmanship. When
his son fell ill, no physician was consulted, until it was too late.
When he realized that his son was dying, he had the youth carried
outside on to the verandah, so that people coming to his house would not
see his possessions.

On that morning, the Buddha arising early
from his deep meditation of compassion saw, in his Net of Knowledge,
Mattakundali lying on the verandah. So when entering Savatthi for
alms-food with his disciples, the Buddha stood near the door of the
Brahmin Adinnapubbaka. The Buddha sent forth a ray of light to attract
the attention of the youth, who was facing the interior of the house.
The youth saw the Buddha; and as he was very weak he could only profess
his faith mentally. But that was enough. When he passed away with his
heart in devotion to the Buddha he was reborn in the Tavatimsa celestial

From his celestial abode the young Mattakundali, seeing
his father mourning over him at the cemetery, appeared to the old man in
the likeness of his old self. He told his father about his rebirth in
the Tavatimsa world and also urged him to approach and invite the Buddha
to a meal. At the house of Adinnapubbaka the question of whether one
could or could not be reborn in a celestial world simply by mentally
professing profound faith in the Buddha, without giving in charity or
observing the moral precepts, was brought up. So the Buddha invited
Mattakundali to appear in person; Mattakun-dali then appeared in his
celestial ornaments and told them about his rebirth in the Tavatimsa
realm. Only then, the listeners became convinced that the son of the
Brahmin Adinnapubbaka, by simply devoting his mind to the Buddha, had
attained much glory.

How we experience our
circumstances depends on the way we interpret them. If we interpret them
in the wrong way, we experience suffering. If we interpret them in the
right way we experience happiness. In other words, our happiness or
unhappiness depends on the way we think.

Thought also creates
circumstances in a futuristic sense. If we harbour ill will and speak or
act with ill will, people will begin to hate us. We will be punished by
society and the law. After death, we will also be reborn in a realm of
suffering. Here, ‘thought’ refers to kamma (action) and ‘experience’
refers to vipaka (consequences).

The message finally conveyed by
this pair of verses is: “Think wrong and suffer. Think right and be
happy.” This pair of verses was spoken by the Buddha to show the
inevitable consequence (vipaka) of good and evil thought (kamma). Man
reaps what he has sown, both in the past and in the present. What he
sows now, he reaps in the present and in the future. Man himself is
responsible for his own happiness and misery. He creates his own hell
and heaven. He is the architect of his own fate. What he makes he can
unmake. Buddhism teaches the way to escape from suffering by
understanding and using the law of cause and effect. Buddhism is very
realistic and optimistic. Instead of blindly depending on unknown
supernatural powers, hoping for happiness, Buddhism finds the true way
to happiness realistically.

Verse 1. Suffering Follows The Evil-Doer

Mind precedes all knowables,
mind’s their chief, mind-made are they.
If with a corrupted mind
one should either speak or act
dukkha follows caused by that,
as does the wheel the ox’s hoof.

Explanation: All that we
experience begins with thought. Our words and deeds spring from thought.
If we speak or act with evil thoughts, unpleasant circumstances and
experiences inevitably result. Wherever we go, we create bad
circumstances because we carry bad thoughts. This is very much like the
wheel of a cart following the hoofs of the ox yoked to the cart. The
cart-wheel, along with the heavy load of the cart, keeps following the
draught oxen. The animal is bound to this heavy load and cannot leave

The Story of the Monk Cakkhupala (Verse 1)

While residing at the Jetavana Monastery in Savatthi, the Buddha spoke this verse, with reference to Cakkhupala, a blind monk.

On one occasion, Monk Cakkhupala came to pay homage to the Buddha at
the Jetavana Monastery One night, while pacing up and down in
meditation, the monk accidentally stepped on some insects. In the
morning, some monks visiting the monk found the dead insects. They
thought ill of the monk and reported the matter to the Buddha. The
Buddha asked them whether they had seen the monk killing the insects.
When they answered in the negative, the Buddha said, “Just as you had
not seen him killing, so also he had not seen those living insects.
Besides, as the monk had already attained ara-hatship he could have no
intention of killing, so he was innocent.” On being asked why Cakkhupala
was blind although he was an arahat, the Buddha told the following

Cakkhupala was a physician in one of his past existences. Once, he
had deliberately made a woman patient blind. That woman had promised to
become his slave, together with her children, if her eyes were
completely cured. Fearing that she and her children would have to become
slaves, she lied to the physician. She told him that her eyes were
getting worse when, in fact, they were perfectly cured. The physician
knew she was deceiving him, so in revenge, he gave her another ointment,
which made her totally blind. As a result of this evil deed the
physician lost his eyesight many times in his later existences.


The first two verses in the Dhammapada reveal an important concept in
Buddhism. When most religions hold it as an important part of

their dogma that the world was created by a supernatural being called
‘God’, Buddhism teaches that all that we experience (the ‘world’ as
well as the ‘self’) is created by thought, or the cognitive process of
sense perception and conception. This also proves that writers on
Buddhism are mistaken in stating that the Buddha was silent concerning
the beginning of the world. In the Rohitassa Sutta of the Anguttara
Nikaya, the Buddha states clearly that the world, the beginning of the
world, the end of the world, and the way leading to the end of the
world, are all in this fathom long body itself with its perceptions and

The word mono is commonly translated as ‘mind’. But the Buddha takes a
phenomenalistic standpoint in the mind-matter controversy that had
baffled philosophers throughout history. The duality – ‘mind’ and ‘body’
– is rejected by the Buddha. The Buddha explains in the Sabba Sutta of
the Samyutta Nikaya that all that we can talk about is ‘sense
experience’, including thought or conception as the sixth sense. The
terms noma and rupa, commonly translated as ‘mind’ and ‘body’ are not
two ‘entities’ that co-exist in relation to each other. They are only
two ways of looking at the single ‘activity’ called ‘experience’. Nama
(naming) is ‘experience’ seen subjectively as ‘the mental process of
identifying an object’ (rupa kaye adhivacana sampassa).

Rupa (appearance) is ‘experience’ seen objectively as an ‘entity’
that is perceived and conceived through the mental process of
identification (nama kaye pathigha sampassa). Mano refers to ‘thought’
or the mental process of conceptualization, which integrates and makes
meaning out of the different percepts brought in through the different
senses. This meaningful total ‘experience’ is the dhamma, viewed
subjectively as ‘identification of an entity’ (nama) and objectively as
‘the entity identified’ (rupa). Dhamma which is this “meaningful
totality of experience” is normally seen as pleasant or unpleasant
circumstance (loka dhamma).

Write the First Five Gathas from citta vagga in Pali, with word to word translation and explaining the meaning of each.

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Chapter 3, Citta Vagga

(Recited In Pali by Ven. Weragoda Sarada Nayaka Maha Thero)
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

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

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

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

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.

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

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

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

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.

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.

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

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

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.
World’s largest edition of Dhammapada, this is illustrated with 423 especially commissioned works…


Explain the Dhp stanza no.38 & 39   with its background story and explain ?…/

One of unsteady mind,
who doesn’t know True Dhamma,
who is of wavering confidence
wisdom fails to win.

Explanation: If the mind of a person keeps on wavering, and if a person
does not know the doctrine, if one’s enthusiasm keeps on fluctuating or
flagging,, the wisdom of such a person does not grow.
The Story of Monk Cittahattha (Verses 38 & 39)

While residing at the Jetavana Monastery, the Buddha spoke these verses, with reference to the monk Cittahattha.

A certain youth of a respectable family, a herdsman, living at
Savatthi, went into the forest to look for an ox that was lost. During
midday, he saw the ox and released the herds, and being oppressed by
hunger and thirst, he thought to himself, “1 can surely get something to
eat from the noble monks” So he entered the monastery, went to the
monks, bowed to them, and stood respectfully on one side. Now at that
time the food which remained over and above to the monks who had eaten
lay in the vessel used for refuse. When the monks saw that youth,
exhausted by hunger as he was, they said to him, “Here is food; take and
eat it.” (When a Buddha is living in the world, there is always a
plentiful supply of rice-porridge, together with various sauces). So the
youth took and ate as much food as he needed drank water, washed his
hands, and then bowed to the monks and asked them, “Venerable, did you
go to some house by invitation today?” “No, lay disciple; monks always
receive food in this way.”

The youth thought to himself, “No
matter how busy and active we may be, though we work continually both by
night and by day, we never get rice-porridge so deliciously seasoned.
But these monks, according to their own statement, eat it continually.
Why should I remain a layman any longer? I will become a monk.”
Accordingly he approached the monks and asked to be received into the
Sangha. The monks said to him, “Very well, lay disciple” and received
him into the Sangha. After making his full profession, he performed all
the various major and minor duties; and in but a few days, sharing in
the rich offerings which accrue in the Buddha’s Dispensation, he became
fat and comfortable.

Then he thought to himself, “Why should I
live on food obtained by making the alms-round? I will become a layman
once more” So back he went and entered his house. After working in his
house for only a few days, his body became thin and weak. Thereupon he
said to himself, “Why should I endure this suffering any longer? I will
become a monk.” So back he went and re-ordained. But after spending a
few days as a monk, becoming discontented again, went back to lay-life.

“Why should I live the life of a layman any longer? I will become a
monk.” So saying, he went to the monks, bowed, and asked to be received
into the Sangha. Because he had been with them, the monks received him
into the Sangha once more. In this manner he entered the Sangha and left
it again six times in succession. The monks said to themselves, “This
man lives under the sway of his thoughts.” So they gave him the name
Thought-Controlled, elder Cittahattha.

As he was thus going back
and forth, his wife became pregnant. The seventh time he returned from
the forest with his farming implements he went to the house, put his
implements away, and entered his own room, saying to himself, “I will
put on my yellow robe again.” Now his wife happened to be in bed and
asleep at the time. Her undergarment had fallen off, saliva was flowing
from her mouth, she was snoring, her mouth was wide open; she appeared
to him like a swollen corpse. Grasping the thought, “All that is in this
world is transitory, is involved in suffering,” he said to himself, “To
think that because of her, all the time I have been a monk, I have been
unable to continue steadfast in the monastic life!” Straightaway,
taking his yellow robe, he ran out of the house, binding the robe about
his belly as he ran.

Now his mother-in-law lived in the same
house with him. When she saw him departing in this way, she said to
herself, “This renegade, who but this moment returned from the forest,
is running from the house, binding his yellow robe about him as he runs,
and is making for the monastery. What is the meaning of this?” Entering
the house and seeing her daughter asleep, she knew at once, “It was
because he saw her sleeping that he became disgusted, and went away.” So
she shook her daughter and said to her, “Rise, your husband saw you
asleep, became disgusted, and went away. He will not be your husband
henceforth.” “Begone, mother. What does it matter whether he has gone or
not? He will be back again in but a few days.”

As Cittahattha
proceeded on his way, repeating the words, “All that is in this world is
transitory, is involved in suffering,” he obtained the fruit of
conversion (sotapatti phala). Continuing his journey, he went to the
monks, bowed to them, and asked to be received into the Sangha. “No,”
said the monks, “we cannot receive you into the Sangha. Why should you
become a monk? Your head is like a grindstone.” “Venerable, receive me
into the Sangha just this once.” Because he had helped them, they
received him into the Sangha. After a few days he attained ara-hatship,
together with the supernatural faculties.

Thereupon they said to
him, “Brother Cittahattha, doubtless you alone will decide when it is
time for you to go away again; you have remained here a long while this
time.” “Venerables, when I was attached to the world, I went away; but
now I have put away attachment to the world; I have no longer any desire
to go away” The monks went to the Buddha and said, “Venerable, we said
such and such to this monk, and he said such and such to us in reply. He
utters falsehood, says what is not true” The Buddha replied, “Yes,
monks, when my son’s mind was unsteady, when he knew not the good law,
then he went and came. But now he has renounced both good and evil.”
of unsteady mind, who doesn’t know True Dhamma, who is of wavering
confidence wisdom fails to win. Explanation: If the mind of a person……/
Verse 39. The Wide-Awake Is Unfrightened

One of unflooded mind,
a mind that is not battered,
abandoning evil, merit too,
no fear for One Awake.

Explanation: For the person who’s mind is not dampened by passion,
unaffected by ill-will and who has risen above both good and evil, there
is no fear because he is wide-awake.
of unflooded mind, a mind that is not battered, abandoning evil, merit
too, no fear for One Awake. Explanation: For the person who’s mind is

Nature of the Mind

Published on May 23, 2010

Holiness the Dalai lama talks on the “Nature of the Mind” at the
University of California Santa Barbara Events Center on April 24th,
2009. (
Video courtesy of University of California Santa Barbara


Is the abhidhammic view on mind an externalist or internalist one?
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Holiness the Dalai lama talks on the “Nature of the Mind” at the
University of California Santa Barbara Events Center on April 24th,
2009. (www.dalailama…

Published on Dec 25, 2016

sharing by Bro. Billy Tan during the Buddhist Maha Vihara 41st Annual
Novitiate Program 2016
on Saturday 10th December 2016.
Download presentation slides:


“THE 3 EVIL ROOTS: Lobha, Dosa, Moha from a scientific perspective” Dhamma sharing by Bro.…

Raghuram Rajan explains ‘dosa’ economics

Raghuram Rajan was
described as a “rock star” during his three years as governor of India’s
central bank. We asked him to explain his theory on why lower inflation
is so good.

Produced by Suranjana Tewari, filmed and edited by Jaltson AC

Raghuram Rajan uses ‘dosa economics’ to explain inflation

Published on Jan 29, 2016

Bank of India Governor Raghuram Rajan on Friday said “dosa economics”
shows how inflation can be a silent killer.
Dr Rajan used the example of a pensioner buying a dosa to explain how he
can have more dosas today despite earning lower interest on his savings
in bank deposits, as long as inflation stays low.
Watch more videos:
Download the NDTV news app:…


News & Politics

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News & Politics

Reserve Bank of India Governor Raghuram Rajan on Friday said “dosa economics” shows how inflation…

Published on Apr 22, 2010

Swami tejomayananda explain the meaning and effects of “Moha” (Ignorance of self, loss of discrimination).

Abhidhamma Lecture (English) January 28, 2018 “Consciousness” (Part-2)

Streamed live on Jan 28, 2018


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Cittas (=minds) are classified in various ways. One such classification is according to their nature (jāti).…

List and explain Arupavacara kusala citta (10 M)

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