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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya anto 112 Seṭṭhaganthāyatta Bhāsā

June 2019
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LESSON 3034 Tue 18 Jun 2019 Diploma in Theravada Buddhist Studies (DBS) Model Question Paper 2018-19 Q 24 to Q 32
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
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LESSON 3034 Tue 18 Jun 2019

Diploma in Theravada Buddhist Studies (DBS)
Model Question Paper
Q 24 to Q 32

DiplomainTheravadaBuddhistStudies(DBS) ModelQuestionPaper
1. ItissaidBuddhism rejectsacreatorGod,butacceptstheexistenceofinfinite
2. WhatisthemotivationunderlyingtheatemptatcalingtheBuddhaanavatarof
3. Brieflydescribethefolowing–
i.TheDream ofQueenMahamaya
4. WriteanaccountofthevisitofSageAsitaandhisprophecy.Whydidhelaughand
5.AfterSumedhawasconsecratedasaBodhisatabyBuddhaDipankara,how didhe
14.Explainthediferencebetweenanordinaryactofdàna(giving)andanactof dāna
walkedalthewayfrom BodhiMandapa(Bodhgaya)toIsipatanainBaranasi.Whydidhe

messiahofagodfrom whathasbeensaidaboutBuddhahoodinBuddha’sownwordsin


24  Is it possible to construe the Buddha either as a god or an
incarnation, prophet or messaiah of a god from what has been said about
Boddhahood in Buddha’s own words in the five gathas ?

I ) If your answer is no, write why do you think so.
II) If your answer is yes, please explain why do you think so.

“One of his students asked Buddha, ‘Are you the messiah?’”

This one seems to be doing the rounds at the moment.

One of his students asked Buddha, “Are you the messiah?”

“No”, answered Buddha.

“Then are you a healer?”

“No”, Buddha replied.

“Then are you a teacher?” the student persisted.

“No, I am not a teacher.”

“Then what are you?” asked the student, exasperated.

“I am awake”, Buddha replied

is an awkward one, because nothing the Buddha says is actually
inaccurate. After all, he says “no” a lot and then says he’s awake. None
of those things is a misquote. And the dialogue kinda sorta happened,
but not in the terms used in the quote — but that’s what makes it
suspect, because the Buddha’s words have been put in a new, and
inconguous, context.…/mindfulness-gathas/

Mindfulness Gathas by Thich Nhat Hanh

Waking Up

Waking up this morning, I smile.
Twenty four brand new hours are before me.
I vow to live fully in each moment
and to look at all beings with eyes of compassion

Brushing Teeth

Brushing my teeth and rinsing my mouth,
I vow to speak purely and lovingly.
When my mouth is fragrant with right speech,
a flower blooms in the garden of my heart.

Washing Your Feet

Peace and joy in each toe –
my own peace and joy.

Beginning a Sitting

Sitting here is like sitting under the Bodhi Tree
My body is mindfulness itself,
entirely free from distraction.

Walking Meditation

The mind can go in a thousand directions.
But on this beautiful path, I walk in peace.
With each step, a gentle wind blows.
With each step, a flower blooms.

Drinking Tea

This cup of tea in my two hands –
Mindfulness is held uprightly
My mind and body dwell
in the very here and now.

Talking on the Telephone

Words can travel thousands of miles.
May my words create mutual understanding and love.
May they be as beautiful as gems,
as lovely as flowers.

Driving a Car

Before starting the car
I know where I am going.
The car and I are one.
If the car goes fast, I go fast.
If the car goes slowly, I go slowly.

Smiling at Your Anger

Breathing in, I know that anger makes me ugly.
Breathing out, I do not want to be contorted by anger.
Breathing in, I know I must take care of myself.
Breathing out, I know loving kindness is the only answer.

Starting a Meal: The Five Contemplations

This food is the gift of the whole universe – the earth the sky, and much hard work.
May we eat in mindfulness so as to be worthy to receive it.
May we transform our unskillful states of mind and learn to eat with moderation.
May we take only foods that nourish us and prevent illness.
We accept this food to realize the path of understanding and love and joy.

Washing the Dishes

Washing the dishes
is like bathing a baby Buddha.
The profane is the sacred.
Everyday mind is Buddha’s mind.

Meditating or Walking

I have arrived.
I am home.
In the here,
In the now.
I am solid. – I am free.
In the ultimate
I dwell.
Gathas by Thich Nhat Hanh Waking Up Waking up this morning, I smile.
Twenty four brand new hours are before me. I vow to live fully in each…

25.WriteanessayonBuddha’sowndefinitionofBuddhahoodasgivenintheDonaSuta. 1

Q 25  Write an essay on Buddha’s own definition of Buddhahood as given in the Dona Sutta

Here’s a translation of portions of the original sutta:

On seeing him, [Dona] went to him and said, “Master, are you a deva [a god]?”

“No, brahman, I am not a deva.”

“Are you a gandhabba [a kind of low-grade god; a celestial musician]?”


“… a yakkha [a kind of protector god, or sometimes a trickster spirit]?”


“… a human being?”

“No, brahman, I am not a human being.”

“Then what sort of being are you?”

“Remember me, brahman, as ‘awakened.’”

done a lot of truncating here, so that the relevant portions of the
sutta and the Fake Buddha Quote can be contrasted more easily.

who is this “Dona” who is talking to the Buddha? It’s not a “student”
of the Buddha, as is stated in the Fake Buddha Quote. It’s a brahmin
priest who has seen the miraculous footprints of the Buddha, complete
with wheels of 1000 spokes, and who follows the Buddha to question him.

then there are the categories used in both the fake quote and the
sutta. In the fake quote the first category into which Dona tries to
pigeonhole the Buddha is “Messiah.” This is very inappropriate language,
and in fact it’s straight from the New Testament, Matthew 11:3.

of course doesn’t ask whether the Buddha is the long-awaited savior of
the Jews, or if we are to take the term Messiah in its more popular
sense, does he ask if the Buddha is a savior of any sort at all. He
merely asks if the Buddha is a divine being.

Dona, of course, is
not a Buddhist, so he wouldn’t have had a Buddhist understanding of the
term “deva.” Devas (gods) in Buddhism are not immortal or spiritually
awakened beings. They live mortal lives, although on a vastly longer
timescale than our own. And although they may have greater powers than
us, those powers are not in a Buddhist sense spiritual. They have no
insight. They are not awakened, as the Buddha is. Dona would not have
seen the gods this way. Presumably he would have seen them as immortal
and spiritually magnificent beings. So the Buddha rules this out. No, he
is not a god. I think we can safely assume that in Dona’s mind the
terms deva, gandabbha, yakkha, and human being represent progressively
less exalted kinds of beings.

Nor does Dona ask the Buddha if he
is a healer or a teacher. He’s simply concerned with whether the Buddha
is a divine being or a human being. He doesn’t ask about the Buddha in
terms of being a teacher or healer.

Dona finally tries asking the
Buddha if he could be described using a non-divine category — a human
being. The Buddha denies that he is this.

So while something like
this dialogue is recorded in the Buddhist scriptures, the terms have
been changed a lot, and so I’m going to regard this as a Fake Buddha

But let’s take a moment to go back to the sutta. The Buddha
not only denies that he is a devine being, but he says in effect that
he is indefinable. He’s not even definable as a human being.

the āsavas [negative mental states] by which — if they were not
abandoned — I would be a deva: Those are abandoned by me, their root
destroyed, made like a palmyra stump, deprived of the conditions of
development, not destined for future arising. The āsavas by which — if
they were not abandoned — I would be a gandhabba… a yakkha… a human
being: Those are abandoned by me, their root destroyed, made like a
palmyra stump, deprived of the conditions of development, not destined
for future arising.

There are various ways to
interpret this. Here’s how I see it. The āsavas are the basis of our
clinging and of, therefore, our self-view, which is just one particular
form of clinging. The Buddha has no clinging, because the āsavas have
been destroyed. Therefore the Buddha does not identify anything (body,
mind, etc.) as being “his self.” The Buddha lacks any theory of or idea
about his own self, and lives without reference to a self. He doesn’t
define himself. In fact it’s because he’s a Buddha that he doesn’t
define himself. And so, the Buddha is essentially undefinable. Those of
us who are not Buddhas can certainly try to pigeonhole him into one of
the categories we use, but these categories don’t match up with how the
Buddha sees himself, which is certainly not in terms of any of those
categories, or indeed in terms of any category we could imagine.

Buddha’s view of himself is — and I step out of traditional language
here — a direct perception of an indefinable “flow” or “process.” This
process is not perceived as being separate from the world, or as being
part of a “oneness” with the world.

And so, in the words of another sutta,
“you can’t pin down the Tathagata as a truth or reality even in the
present life.” In fact this sutta, the Anuradha Sutta, leads us through a
socratic dialog in which it’s made clear that the Buddha has no view of
a self. In fact this sutta ends with one of the most misinterpreted
lines from the whole Buddhist canon:

“Both formerly and now, it is only suffering that I describe, and the cessation of suffering.”

is often taken to mean that the Buddha only has one purpose, which is
to teach suffering and how to end it, but it’s clear from other suttas
that what the Buddha is saying is that suffering and the end of
suffering can exist, without there being a “self” to experience either
suffering or its end.

This is a difficult thing for us to get our
heads around, and the Buddha admitted when talking about the same topic
to a wantered called Vacchagotta:

“Of course you’re
befuddled, Vaccha. Of course you’re confused. Deep, Vaccha, is this
phenomenon, hard to see, hard to realize, tranquil, refined, beyond the
scope of conjecture, subtle, to-be-experienced by the wise. For those
with other views, other practices, other satisfactions, other aims,
other teachers, it is difficult to know.”


Q 26  Why did the brahmin Dona put those four questions based on his knowledge of the footprint?


footprints with thousand-spoked wheels! They surely didn’t exist. I
suppose some might say that Dona saw these by means of psychic powers,
but that’s not a world view that I buy into. I’d suggest that the
Buddha’s “footprints” here refer to his impact on those around him.
Perhaps Dona had met people who had been affected by the newly awakened
Buddha’s personality as he passed by on his wandering, and saw in the
reactions of those around him signs of something special. This
presentation in terms of the Buddha’s divine footprints is a reminder
that the Buddhist scriptures were edited for effect, and that reminds us
that there is no such thing as a definitive “Genuine Buddha Quote.”


Q 27 Why did the Buddha give give negative answers to all the four questions and what was his explanation cankers ?


Q 28  What do you understand by the word i) ‘canker’? ii) by lotus analogy?

a lotus flower is born in water, grows in water and rises out of water
to stand above it unsoiled, so I, born in the world, raised in the world
having overcome the world, live unsoiled by the world

29.Whatdo you understand aboutThe Buddha-nature as compared with the
lotus? Elaborateasclearlyasyoucan.

Q 29 What do you understand about the Buddha-nature as compared with the lotus ? Elaborate as clearly as you can.…/
Why Buddha Nature is one of the most important understandings in
Mahayana Buddhism and why Tathagatagarbha Buddha Nature is not the soul
“Buddha nature is all-encompassing … This Buddha nature is present just
as the shining sun is present in the sky.” — Tulku Urgyen Rinpoche

“In Buddhism we don’t have a soul, we don’t have a concept of soul.”
said Venerable Zasep Rinpoche [in a soon to be released video on Buddha
Nature.] “To me, soul sounds like some sort of permanent thing, within
us. Nothing is permanent. Instead of soul, we have consciousness, mind
stream, and Buddha Nature.” [1]
The two ways that both Buddha Nature
and soul are actually similar is in the concept of being both “natural”
and “luminous.” Where they absolutely differ is on the concept of ego
and self; soul implies permanent attachment to a “self” which, at its
core, is the opposite of the Buddhist ideal of Emptiness.

in most traditions, happiness of the soul rely on the blessings of God.
In Buddhism, you could say it is completely self-help — only you can
develop your Buddha Nature. (People, Yidams, Buddhas can help, but
ultimately you have to do it.)

If it is not the soul, what is Buddha Nature?

Buddha Nature is a lofty concept, understood by Enlightened Beings, but
in a certain way unteachable to the unenlightened. In the Uttaratantra
it says:

“It is subtle, so it is not the object of learning.
It is ultimate, so it is not the object of contemplation.
The dharmata is profound, so it is not the object of mundane meditation…”

Realizing it is there, as taught by infallible Buddhas, is uplifting
and wonderful. Understanding exactly what it is more difficult. It can
be discussed, to a certain extent taught or commented upon, but
ultimately it is “ultimate” wisdom, far beyond our current ability to
fully grasp. On that level, it requires faith. But, for those who accept
the infallible teachings of Buddha, it is not faith, but acceptance of
truth we don’t yet fully understand. Even though we can’t fully
understand, it is important to know we have Buddha Nature.


Two Types of Buddha Nature: Natural and Developing

Zasep Rinpoche explains that there are actually two types of Buddha Nature (Tathagatagharba):

“Natural Tathagatagarbha is something that is with us always, and
developing Tathagatagarbha means that we have to develop. So, in other
words, the consciousness, our consciousness, is developing

” Our consciousness is perceiving and imputing
labels on objects, seeing things as subject and object, and relationship
between subject and object. The subject and object of consciousness is
inter-dependent. Dependent arising. There is no inherent existence.
Therefore, the true nature of the consciousness is Shunyata. The
ultimate nature of the mind is Empty, like it states in the Heart Sutra:
“Likewise, consciousness is Empty, and Emptiness is also
consciousness.” Consciousness is emptiness. So, natural Tathagatagarbha
is the emptiness of the mind.”

bornintheworld,Iam aboveit.Itcannotsoilme.”Howwouldyouinterpretit?

30 The message of the Buddha in this Sutta can be breifly expressed
thus: ” Though I am bor in the world, I am above it. It cannot spoil
me.” How would you interpret it ?


Q 31 How are you going to apply this message in your daily life ? Please write clearly.


Q 32 Please clarify:
i. What id Bodhi and how many kinds of Bodhi are there ?
ii Who is a Bodhisatta and how many typts of Bodhisattas are there ?
iii Who is a Buddha and how many types of Buddhas are there ?


Q 33 Together with the Three Refugees what moral principles should a Buddhist follow ?


Q 34 Write a brief esssay on the meaning of Buddha Vandana, as you understand it ?


Q 35 Is the word “Buddha ” a personal name or title, or does it stands for an office ?


Q 36 Explain clearly the meaning of the word “Buddha” as you understand it.


Q 37 Why is he called Buddha ? What are the prerequisites for becoming a Buddha ?

38.Whatisthemeaningoftheterm Bodhisata?HowmanydiferenttypesofBodhisata

Q 38 What is the meaning of the term Bodhisatta ? How many different types of Bodhisatta are there ? Enumerate.


Q 39 What are the requirements for becoming the different types of Bodhisatta?

40.How manytypesofBuddhaarethere?Whataretheprerequisitesforbecomingthese

Q 40 How many types of Buddha are there ? What are the prerequisites for becoming these different types of Buddha ?


Q 41  What id parami ? How many Paramis are there ? Enumerate .


Q 42 How do the Paramis determine the attainment of different types of Bodhi ?

4 3 . W rite a n e s s a y o n th e c o re te a c h in g o f a l l B u d
d h a s . W h e n a n d w h e re w a s th is discoursedelivered?

Q 43 Write an essay on on the core teaching of all Buddhas.


Q 44 How can the Middle path be explained in terms of ethics, psychology and philisophy ?

Ratanainthiscontext,i.e.,whyareBuddha,Dhammaand SanghacaledTreasureGems?

45 Describe when the Buddha Ratana, Dhamma Ratana, and Sangha Ratana
arose. What is the significance of the term Ratana in this context,
i.e., why are Buddha, Dhamma and Sangha called Treasure Gems ?

4 6 . W h a t th e e s s e n tia l p o in ts o f th e D is c o u rs e o n
N o n -s e lf a s fo u n d in h is s e c o n d

Q 46 What is the essential points of the Discourse on non-self as found in his second discourse ?


Q 47 What is the Noble Eightfold Path ? Analyse in terms of 3 modes of Spiritual training ?

ofdependentorigination.Whatdoesthe dependentoriginationportray?

Q 48 Write an essay of twelve factors of the law of dependent origination. What does the dependent origination portray ?


Q 49 Write down text of the Paticca Samppada both in Pali and English in forward and backward orders ?


Q 50 Give details account of Ashoka’s Nine messengers of Dhamma dispatched to nine countries ?


Q 51 Write an essay on the Aditta Pariyaya sutta explaining the important features ?


Q 52 What id Dhammapada, in which pitaka it appears ? How many chapters and verses are there ?

53.Explain Dhpd.verse no.42 & Verse no 43 with back ground story and
give your comments?

Q 53 Explain Dhpd. Verse no 42 & Verse no. 43 with back ground story and give your comments ?


Q 54 Explain Dhpd. Verse no 127 and 128 with background story ?

55.W rite dow n in pāliany 10 verses from cit ta vagga?

Q 55 Write down in Pali any 10 verses from citta vagga ?

W rtie s h o rt N o te s o n e a c h A ra k k h ā b h a v a n a i.e . B u

d d h a ā n u s s a ti, m e t tā , a s u b h ā a n d

56 What are the four protective meditations and how does one can
practice in daily life ? Write short Notes on each Arakkha bhavana ie.,
Buddhaanusatti, metta, ashubha and maranussati?

Invitation to Bhikkhus, Bhikkunis, Upakakas, Upasikas of All Awakened Aboriginal Societies

with their gracious presence and blessings

for our





White Home for TIPITAKA

 to DO GOOD BE MINDFUL which is the Essence of the Words of the Awakened One with Awareness

Mahāsatipaṭṭhāna Sutta —
Attendance on awareness — [ mahā+satipaṭṭhāna ]
MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and peace on the path of Eternal Bliss as Final Goal

Day and Date will be announced


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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya anto 112 Seṭṭhaganthāyatta Bhās
“No entanto, muitas palavras sagradas que você lê, no entanto, muitos que você fala, que bem eles vão fazer você Se você não

5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka
India Ph: 91 (080) 25203792 Email:

up a levelhttp://sarvajan.ambedkar.orgup a level


“In the Buddha you see clearly a man, simple, devout, alone,
battling for light, a vivid human personality, not a myth. He too gave a
message to
mankind universal in character.”

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally there  are 84,000 Dhamma Doors - 84,000 ways to get
Awakeness. Maybe so; certainly the Buddha taught a large number of
practices that lead to Awakeness. This web page attempts to catalogue
those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1).

There are 3 sections:

The discourses of Buddha are divided into 84,000, as to separate
addresses. The division includes all that was spoken by Buddha.”I
received from Buddha,” said Ananda, “82,000 Khandas, and  from the
priests 2000; these are 84,000 Khandas maintained by me.” They are
divided into 275,250, as to the stanzas of the original text, and into
361,550, as to the stanzas of the commentary. All the discourses
including both those of Buddha and those of the commentator, are
divided  into 2,547 banawaras, containing 737,000 stanzas, and
29,368,000 separate letters.

Voice of All Awakened Aboriginal Societies (VoAAAS)

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

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,Roman
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 Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,

58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

59) Classical Kyrgyz-Классикалык Кыргыз,
60) Classical Lao-ຄລາສສິກລາວ,
61) Classical Latin-LXII) Classical Latin,

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,
67) Classical Malay-Melayu Klasik,

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,

72) Classical Mongolian-Сонгодог Монгол,

73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,

76) Classical Pashto- ټولګی پښتو

77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,

90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,

98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,

106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש
109) Classical Yoruba-Yoruba Yoruba,
110) Classical Zulu-I-Classical Zulu

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Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally the are 84,000 Dharma Doors - 84,000 ways to get
Awakeness. Maybe so; certainly the Buddha taught a large number of
practices that lead to Awakeness. This web page attempts to catalogue
those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There
are 3 sections:

The discourses of Buddha are divided into 84,000, as to separate
addresses. The division includes all that was spoken by Buddha.”I
received from Buddha,” said Ananda, “82,000 Khandas, and  from the
priests 2000; these are 84,000 Khandas maintained by me.” They are
divided into 275,250, as to the stanzas of the original text, and into
361,550, as to the stanzas of the commentary. All the discourses
including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.


Positive Buddha Vacana — The words of the Buddha —
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 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ


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