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Do Good Be Mindful  -  Awakened One with Awareness (AOA)


(Affiliated to Karnataka Sanskrit University, Govt. of Karnataka, Bengaluru)

A Centre for Theravada Buddhist Studies

Diploma in Theravada Buddhist Studies P1 Pali Language and Literature
Time Table [Class Room 1]
DIPLOMA In Buddhist Studies (DBS)
(15 HOURS)
Friday 3 Hours     5:00 pm - 6:00 pm Sutta (Discourse)   6:00 pm  - 7:00 pm Bhavana (Meditation)  7:00 pm  -  8:00 Discussion
Saturday 5 Hours 2pm - 3 pm Pali Language  and Literature

Prof Dr K Ramachandra

3 pm - 4 pm Life of Bhagavan Buddha Dr D Gopalakrishna 4 pm - 5 pm  Sutta Pitaka Dr M Chinnaswamy
 5:30 pm - 6:30 pm Vinaya Pitaka  Bhikkhu Buddhadatta 6:30 pm - 7:30 pm Abhidhamma Pitaka Bhikkhu Ananda/K Mahadevaiah
Sunday 7 Hours  Morning 9:30 am - 11:30 am Sutta (Discourse) Lunch Break 2 pm - 3 pm Life of Buddha Dr B V Rajaram
3 pm - 4 pm Pali Language and Literature Bhikkhu Pammokkho/Bhikkhu Manissara 4.00 - 4.30 pm Break
pm - 5.30 pm Sutta Pitaka Bhikkhu Gandhhama/Bhikkhu Dhammaloka 5.50 pm -
6.30 pm Vinaya Pitaka Bhikkhu Ariyavamsa/Bhikkhu Ayupala 6.30 pm -
37.30 pm Abhidhamma Pitaka Sayalay Uttamanyani/Ven Bodhicitta


(Affiliated to Karnataka Sanskrit University, Govt. of Karnataka, Bangalore)

Diploma in Theravada Buddhist Studies- 1 Year Course

Paper -1,

Pali Language and Literature                            100 Marks

1  History - Definition and Development   5
2  Pali Grammer Lesson 1 - 10                   30
3  Six great Councils                                    5
4  Vinaya Pitaka in Brief                             10
5  Sutta Pitaka in Brief                                10
6  Abhidhhamma Pitaka in Brief               10
7  India - Home Land of Buddhism            15
8  Buddhism in Modern World                   15
Marks                                                            100
Reference Books:
1. Comprehensive Pali CoursePart
Author - Venerable Acharya Buddharakkhita
Published by - Buddha Vachana Trust, Maha Bodhi Society, Bangalore (2006
2. History of

Pali Language and Literature

Author - Venerable Acharya Buddharakkhita
Published by - Buddha Vachana Trust, Maha Bodhi Society, Bangalore (2006
3. 2500 years of Buddhism,
Author - P.V. BAPAT
Published by - Publication Division, Ministry of Information and Broadcasting, Govt. of India (1956)

Paper -1,

Pali Language and Literature 

Theravada Buddhist Studies History -Definition and Development
Buddhism Explained: Religions in Global History
Hip Hughes
Published on Jul 21, 2016
What does a Buddhist believe? What are the basic beliefs of Buddhists?
An introductory lecture to the basics of Buddhism. Please consider
support HHH this summer for more World History vids for the kiddies! Check out the Hindu lecture here
What does a Buddhist believe? What are the basic beliefs of Buddhists? An introductory lecture to the…

way of the Elders: preserve in the purest form true message. Pali
Canon: Tripitaka: three baskets and Suta Pitaka: basic teachings and
Abhidam… | Buddhism | Pinterest | Buddhism, Theravada buddhism and

way of the Elders: preserve in the purest form true message. Pali
Canon: Tripitaka: three baskets and Suta Pitaka: basic teachings and
Abhidamma Pitaka: syaings on morality
Minute Faith ~ Theravada Buddhism
Spirit Studios
Published on Aug 8, 2016
Theravada Buddhism started 25 and a half centuries ago, 19 days after
the Buddha passed away. It is the more conservative of the two major
traditions of Buddhism, and the original doctrine of Buddhist teachings.

Today, it is strongly practiced
in Sri Lanka, Burma, Thailand, Cambodia, and Laos, but is also known in
smaller communities around the world.

The word Theravada comes from Thera meaning elders, and Vada meaning doctrine, thus, the Doctrine of Elders.

For the full video description and sources, check out our website:

Support our studio

Join the community
Buddhism started 25 and a half centuries ago, 19 days after the Buddha
passed away. It is the more conservative of the two major traditions of…
Discover recipes, home ideas, style inspiration and other ideas to try.
A Chinese development proposal causes disbelief
world religions
Nepal is a significant node because it has a high number of adherents
clustered in the homeland of Buddhism. Buddhism has an estimated 35
million adherents and is 6% of the worlds population.
does not consider women to be inferior to men. They accept differences
in the two sexes but believe they are all equally useful in society.
Husband and Wife share the same responsibilities and should be
companions. Their education is not restricted and they can participate
in all Buddhist practices.
neuroscience has begun studying the mind, they have looked to those…As
neuroscience has begun studying the mind, they have looked to those
who have mastered the mind. University of British Columbia researchers
have verified the Buddhist belief of anatta, or not-self.

2  Pali Grammer Lesson 1 - 10
Learn Pali Grammar & Language - Basic English Grammar 1
Learn Pali
Published on Jun 15, 2018
An introduction to learning the Pali language. For the absolute
beginner. This is the first in the series that discusses parts of speech
and basic concepts of English grammar in preparation.
People & Blogs
An introduction to learning the Pali language. For the absolute beginner. This is the first in the series that…
Learn Pali Grammar & Language - Basic Declension
Learn Pali
Published on Jun 19, 2018
Pali grammar lessons for the absolute beginner in English. This video
deals with the basic concept of noun declension. The fourth video in
this series of English Language Pali tutorials.
Pali grammar lessons for the absolute beginner in English. This video deals with the basic concept of…


Pali is the language used to preserve the Buddhist canon of the Theravada Buddhist tradition,
which is regarded as the oldest complete collection of Buddhist texts
surviving in an Indian language. Pali is closely related to Sanskrit,
but its grammar and structure are simpler. Traditional Theravadins
regard Pali as the language spoken by the Buddha himself, but in the
opinion of leading linguistic scholars, Pali was probably a synthetic
language created from several vernaculars to make the Buddhist texts
comprehensible to Buddhist monks living in different parts of northern
India. It is rooted in the Prakrits, the vernacular languages, used in
northern India during the Middle period
of Indian linguistic evolution. As Theravada Buddhism spread to other
parts of southern Asia, the use of Pali as the language of the texts
spread along with it, and thus Pali became a sacred language in Sri
Lanka, Myanmar, Thailand, Laos, Cambodia and Vietnam. Pali has been used
almost exclusively for Buddhist teachings, although many religious and
literary works related to Buddhism were written in Pali at a time when
it was already forgotten in India.

The Sutta-Nipāta

This course is designed to help you to learn the basics of Pali
grammar and vocabulary through direct study of selections from the
Buddha’s discourses. It thus aims to enable you to read the Buddha’s
discourses in the original as quickly as possible. The textbook for the
course is A New Course in Reading Pali: Entering the Word of the Buddha
by James Gair and W.S. Karunatilleke (1998, Motilal Banarsidass
Publishers, Delhi, India. ISBN 81-208-1440-1). The Pali grammatical
tables were designed by Bhikkhu Nyanatusita.

The course proceeds sequentially through the chapters, or “Lessons,” in the textbook, each of which has three parts:

  1. An initial set of readings and an accompanying glossary
  2. Grammatical notes on the forms in the lesson
  3. A set of further readings and a glossary

The lectures will be much more meaningful if the listener obtains a
copy of the textbook and studies each lesson before listening to the
associated set of lectures. Also, the textbook and lectures assume that
the listener has a fundamental understanding of grammar. For those whose
who feel that their knowledge of grammar needs refreshing, we recommend
Pali Grammar for Students by Steven Collins (2006, Silkworm Books, ISBN 978-974-9511-13-8).

Lesson I
Lecture 1
Lecture 2
Lecture 3
Lecture 4
Recital of Initial Readings
Recital of Further Readings
Lesson II
Lecture 5
Lecture 6
Recital of Initial Readings
Recital of Further Readings
Lesson III
Lecture 7
Lecture 8
Lecture 9
Recital of Initial Readings
Recital of Initial Readings
Lesson IV
Lecture 10
Lecture 11
Lecture 12
Lecture 13
Recital of Initial Readings
Recital of Further Readings
Lesson V
Lecture 14
Lecture 15
Recital of Initial Readings
Recital of Further Readings
Lesson VI
Lecture 16
Lecture 17
Lecture 18
Lecture 19
Recital of Initial Readings
Recital of Further Readings
Lesson VII
Lecture 19
Lecture 20
Lecture 21
Lecture 22
Lesson VIII
Lecture 23
Lecture 24
Lecture 25
Lecture 25
Lecture 26
Lesson IX
Lecture 27
Lecture 28
Lecture 29
Lecture 30
Lesson X
Lecture 31
Lecture 32
Lecture 33
Lecture 34
Lesson XI
Recital of Initial Readings
Recital of Further Readings
Lesson XII
Recital of Initial Readings
Recital of Further Readings
Tables for download
Pali Dictionary Pali Alphabet
Pronoun Conjugation   Noun Declension 1
Noun Declension 2 Pronoun Declension
Verb Conjugation Verb Conjugation and Pronoun Declension
Most Venerable Professor Kenneth Rose and the Wisdom from World Religions Team

3  Six great Councils
Chattha Sangāyana (The Sixth Buddhist Council) Track 02
Aye Aye Mon
Published on Oct 2, 2016
ဆဋ္ဌမသင်္ဂါယနာ, ဆ႒မသဂၤါယနာ, Chattha Sangāyana (The Sixth Buddhist Council)
ဆဋ္ဌမသင်္ဂါယနာ, ဆ႒မသဂၤါယနာ, Chattha Sangāyana (The Sixth Buddhist Council)

4  Vinaya Pitaka in Brief…
Vinaya Piṭaka: Mahāvagga (~1st-2nd century) [Excerpt: The Evolution of Ordination]
Jade Vine
Published on Jan 12, 2016
An excerpt of writing from an early Buddhist canon, specifically about the development of monastic communities.
People & Blogs
An excerpt of writing from an early Buddhist canon,…

5  Sutta Pitaka in Brief
From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya

Supreme Master Television
Published on Jul 12, 2008 - From the Holy Buddhist Tipitaka: Sutta Pitaka -Samyutta Nikaya (In English), Episode: 618, Air date: 24 - May - 2008
Entertainment - From the Holy Buddhist Tipitaka: Sutta Pitaka -Samyutta Nikaya……/resources-for-sutta-st…


Ask Question

Resources for Sutta study/discussion for beginners
up vote
down vote

What texts would you recommend for sutta discussion sessions, where a
majority of the participants will be new to discussing suttas? with
shareimprove this question
asked Jul 14 ‘17 at 6:29
community wiki

Kaveenga Wijayasekara
add a comment
3 Answers
up vote
down vote

This is my standard recommendation for beginners: a)Read
BuddhismCourse. (Take about 12 hours to read and give you a good idea
about the teaching)

b)Print a copy of this Dhamma Chart and refer to it while studding Buddhism.

c) Read Buddha’s Teaching by Narada. Start from chapter 15. … gsurw6.pdf

d) While you reading above texts please listen to the following Dhamma Talk by Joseph Goldstein.
e) Start reading Sutta. Good starting point would be to read Bikkhu
Bodhi’s “In the Buddha’s Word” Then read Sutta Central. Start from
Majjhima Nikaya.
shareimprove this answer
answered Jul 14 ‘17 at 9:40
community wiki

add a comment
up vote
down vote

If you would listen to nirapekshathwayemaga Season 8 - (there are 30
video clips in all), you will get to learn the Dhamma with all the
relevant sutta references. These 30 sermons are of such importance, that
I am going to translate the contents into English in the near future. I
will launch a brand new website “A MEDITATIVE LIFE”, for the benefit of
all within one year.
shareimprove this answer
answered Jul 14 ‘17 at 10:23
community wiki

Saptha Visuddhi
add a comment
up vote
down vote

Mukhapatha is the best. So easiest way is listen directly from pa-auk teachers.

The tipitaka memorizers can teach Beginner’s Buddhist Course Syllabus
By Ancient Pali Canon easier more than try to done it yourself.

You have many other ways more than mukhapatha, but if they will been the
best way to teach, the buddha will used them. But he never.
texts would you recommend for sutta discussion sessions, where a
majority of the participants will be new to discussing suttas?…

6  Abhidhhamma Pitaka in Brief      


of Anuruddhācariya

A manual of ABHIDHAMMA

Edited in the original Pali Text with English Translation and Explanatory

by Nārada Thera, Vājirārāma, Colombo


CHAPTER I - Different Types of Consciousness

Introductory Verse
Subject - Matter (Abhidhammatthā)
The Four Classes of Consciousness (catubbidha-cittāni)
Immoral Consciousness (akusala cittāni)
(18 Types Of Rootless Consciousness)
“Beautiful” Consciousness Of The Sensuous Sphere - 24
(Form-Sphere Consciousness - 15)
(Formless-Sphere Consciousness - 12)
(Supra Mundane Consciousness - 4)
(121 Types of Consciousness)
CHAPTER II - Mental States (cetasika)
52 Kinds of Mental States
Different Combinations of Mental States
Immoral Mental States
(Beautiful Mental States)
Contents of Different Types of Consciousness
Supra mundane Consciousness
(Sublime Consciousness)
Sense-Sphere Beautiful Consciousness
Immoral Consciousness
Rootless Consciousness
CHAPTER III - Miscellaneous Section
(i. Summary of Feeling)
(ii. Summary of Roots)
(iii. Summary of Functions)
(iv. Summary of Doors)
(v. Summary of Objects)
(vi. Summary of Bases)
CHAPTER IV - Analysis of Thought-Processes
Five Sense-Door Thought-process
Mind-door Thought-Process
Appanā Thought-Process
The Procedure of Retention
Procedure of Javana (13)
Classification of Individuals
Section on Planes
Diagram IX
Summary of Rebirth Procedure
i. Four Planes of Life
ii. Fourfold Rebirth
iii. Fourfold Kamma (29)
iv . Procedure with Regard to Decease and Rebirth
v. The Stream of Consciousness
Analysis of Matter
Classification of Matter
The Arising of Material Phenomena (52)
Grouping of Material Qualities (57)
Arising of Material Phenomena (58)
Nibbāna (59)
Diagram XIII
CHAPTER VII - Abhidhamma Categories
Introductory verse
(Immoral Categories)
Diagram XIV
Mixed Categories
Factors of Enlightenment (28)
A Synthesis of ‘the Whole’ (36)
CHAPTER VIII - The Compendium Of Relations
Introductory verse
The Law of Dependent Arising
The Law of Casual Relations
CHAPTER IX - Mental Culture

Introductory verse
(Compendium of Calm)
Suitability of Subjects for different Temperaments
Stages of Mental Culture
Signs of Mental Culture
Rūpa Jhāna
Arūpa Jhāna (22)
Supernormal Knowledge (23)
Different Kind of Purity
The Path of Purification




Abhidhamma, as the term implies, is the Higher Teaching of the Buddha.
It expounds the quintessence of His profound doctrine.

The Dhamma, embodied in the Sutta Pitaka, is the conventional teaching (vohāra
and the Abhidhamma is the ultimate teaching (paramattha desanā)

In the Abhidhamma both mind and matter, which constitute this complex
machinery of man, are microscopically analyzed. Chief events connected with the process of
birth and death are explained in detail. Intricate points of the Dhamma are clarified. The
Path of Emancipation is set forth in clear terms.

Modern Psychology, limited as it is comes within the scope of
Abhidhamma inasmuch as it deals with the mind, with thoughts, thought-processes, and
mental states but it does not admit of a psyche or a soul. Buddhism teaches a psychology
without a psyche.

If one were to read the Abhidhamma as a modern textbook on psychology,
one would be disappointed. No attempt has here been made to solve all the problems that
confront a modern psychologist.

Consciousness is defined. Thoughts are analyzed and classified chiefly
from an ethical standpoint. All mental states are enumerated. The composition of each type
of consciousness is set forth in detail. The description of thought-processes that arise
through the five sense-doors and the mind-door is extremely interesting. Such a clear
exposition of thought-processes cannot be found in any other psychological treatise.

Bhavanga and Javana thought-moments, which are explained
only in the Abhidhamma, and which have no parallel in modern psychology, are of special
interest to a research student in psychology.

That consciousness flows like a stream, a view propounded by some
modern psychologists like William James, becomes extremely clear to one who understands
the Abhidhamma. It must be added that an Abhidhamma student can fully comprehend the Anattā
(No-soul) doctrine, the crux of Buddhism, which is important both from a philosophical and
an ethical standpoint.

The advent of death, process of rebirth in various planes without
anything to pass from one life to another, the evidently verifiable doctrine of Kamma and
Rebirth are fully explained.

Giving a wealth of details about mind, Abhidhamma discusses the second
factor of man-matter or rūpa. Fundamental units of matter, material forces,
properties of matter, source of matter, relationship of mind and matter, are described.

In the Abhidhammattha Sangaha there is a brief exposition of the Law of
Dependent Origination, followed by a descriptive account of the Causal Relations that
finds no parallel in any other philosophy.

A physicist should not delve into Abhidhamma to get a thorough
knowledge of physics.

It should be made clear that Abhidhamma does not attempt to give a
systematized knowledge of mind and matter. It investigates these two composite factors of
so-called being to help the understanding of things as they truly are. A philosophy has
been developed on these lines. Based on that philosophy, an ethical system has been
evolved to realize the ultimate goal, Nibbāna.

As Mrs. Rhys Davids rightly says, Abhidhamma deals with “(1) What
we find (a) within us (b) around us and of (2) what we aspire to find.”

In Abhidhamma all irrelevant problems that interest students and
scholars, but having no relation to one’s Deliverance, are deliberately set aside.

The Abhidhammattha Sangaha, the authorship of which is attributed to
venerable Anuruddha Thera, an Indian monk of Kanjevaram (Kāñcipura), gives an epitome of
the entire Abhidhamma Pitaka. It is still the most fitting introduction to Abhidhamma. By
mastering this book, a general knowledge of Abhidhamma may easily be acquired.

To be a master of Abhidhamma all the seven books, together with
commentaries and sub-commentaries, have to be read and re-read patiently and critically.

Abhidhamma is not a subject of fleeting interest designed for the
superficial reader.

To the wise truth-seekers, Abhidhamma is an indispensable guide and an
intellectual treat. Here there is food for thought to original thinkers and to earnest
students who wish to increase their wisdom and lead an ideal Buddhist life.

However, to the superficial, Abhidhamma must appear as dry as dust.

It may be questioned, “Is Abhidhamma absolutely essential to
realize Nibbāna, the summum bonum of Buddhism, or even to comprehend things as they truly

Undoubtedly Abhidhamma is extremely helpful to comprehend fully the
word of the Buddha and realize Nibbāna, as it presents a key to open the door of reality.
It deals with realities and a practical way of noble living, based on the experience of
those who have understood and realized. Without a knowledge of the Abhidhamma one at
times’ finds it difficult to understand the real significance of some profound teachings
of the Buddha. To develop Insight (vipassanā) Abhidhamma is certainly very useful.

But one cannot positively assert that Abhidhamma is absolutely
necessary to gain one’s Deliverance.

Understanding or realization is purely personal (sanditthika).
The four Noble Truths that form the foundation of the Buddha’s teaching are dependent on
this one fathom body. The Dhamma is not apart from oneself. Look within, Seek thyself. Lo,
the truth will unfold itself.

Did not sorrow-afflicted Patācārā, who lost her dear and near ones,
realize Nibbāna; reflecting on the disappearance of water that washed her feet?

Did not Cūlapanthaka, who could not memorize a verse even for four
months, attain Arahantship by comprehending the impermanent nature of a clean handkerchief
that he was handling, gazing at the sun?

Did not Upatissa, later venerable Sāriputta Thera, realize Nibbāna,
on hearing half a stanza relating to cause and effect?

To some a fallen withered leaf alone was sufficient to attain Pacceka
Buddha hood.

It was mindfulness on respiration (ānāpāna-sati) that acted
as the basis for the Bodhisatta to attain Buddha hood.

To profound thinkers, a slight indication is sufficient to discover
great truths.

According to some scholars, Abhidhamma is not a teaching of the Buddha,
but is a later elaboration of scholastic monks.

Tradition, however, attributes the nucleus of the Abhidhamma to the
Buddha Himself.

Commentators state that the Buddha, as a mark of gratitude to His
mother who was born in a celestial plane, preached the Abhidhamma to His mother Deva and
others continuously for three months. The principal topics (mātikā) of the
advanced teaching such as moral states (kusalā dhammā), immoral states (akusalā
and indeterminate states (abyākatā dhammā), etc., were taught by
the Buddha to venerable Sāriputta Thera, who subsequently elaborated them in the six
books (Kathāvatthu being excluded) that comprise the Abhidhamma Pitaka.

Whoever the great author or authors of the Abhidhamma may have been, it
has to be admitted that he or they had intellectual genius comparable only to that of the
Buddha. This is evident from the intricate and subtle Patthāna Pakarana which minutely
describes the various causal relations.

It is very difficult to suggest an appropriate English equivalent for

There are many technical terms, too, in Abhidhamma which cannot be
rendered into English so as to convey their exact connotation. Some English equivalents
such as consciousness, will, volition, intellect, perception are used in a specific sense
in Western Philosophy. Readers should try to understand in what sense these technical
terms are employed in Abhidhamma. To avoid any misunderstanding, due to preconceived
views, Pāli words, though at times cumbersome to those not acquainted with the language,
have judiciously been retained wherever the English renderings seem to be inadequate. To
convey the correct meaning implied by the Pāli terms, the etymology has been given in
many instances.

At times Pāli technical terms have been used in preference to English
renderings so that the reader may be acquainted with them and not get confused with
English terminology.

Sometimes readers will come across unusual words such as corruption,
defilement, volitional activities, functional, resultants, and so forth, which are of
great significance from an Abhidhamma standpoint. Their exact meaning should be clearly

In preparing this translation, Buddhist Psychology by Mrs. Rhys Davids
and the Compendium of Philosophy (Abhidhammattha Sangaha) by Mr. Shwe Zan Aung proved
extremely helpful to me. Liberty has been taken to quote them wherever necessary with due

My grateful thanks are due to the Kandy Buddhist Publication Society
for the printing of this fourth revised volume, to the printers for expediting the
printing, to Miss Rañjani Goonatilaka for correcting the proofs, and to Ven. Bhikkhu
Bodhi for his useful suggestions.

Above all I have to thank Mr. Lankatilaka, a most distinguished artist
of Sri Lanka, for his beautiful and symbolical dust jacket design.

Nārada 14.7.1978/2522.


ages/pitsanu.gif” width=”40″ height=”40″> Oben
Abhidhamma Class Day 1 : Basic Buddhism

ske abhidhamma
Published on Jan 7, 2017
The Deciples of the Buddha/ Buddha’s Teaching Intro
The Deciples of the Buddha/ Buddha’s Teaching Intro

London Buddhist Videos
Published on Oct 5, 2017
“René Descartes famously pronounced ” I think therefore I am” but the
Abhidhamma doesn’t go along with that. There is no thinker behind the
thoughts; no controller in charge. All there are is psychic processes
arising and falling with great rapidity.” Richard Jones. London Buddhist

The Abhidhamma
presents a system of Buddhist Psychology and Philosophy at in an
intensely detailed analysis of the process of thinking (cognition) and
ultimately of being.

In this talk, Richard Jones starts his deep
dive into the ‘process of cognition’ with an example of the kind of
analysis that can be conducted with the Abhidhamma.

Other videos in the playlist can be found here:

Concepts introduced in this video are:
BHAVANGA - Life Continuum which flows like a river from conception to death.

FIVE NIYAMAS - the five explanations of the way things are:
1. Utu Niyama - pertains to the inorganic order
2. Bija Niyama - the functioning of the organic world
3. Kamma Niyama - Law of cause and effect
4. Dhamma Niyama - Certain doctrines like ‘No Self.’
5. Citta Niyama - How the mind works according to certain principles

Full Playlist:
“René Descartes famously pronounced ” I think therefore I am” but the Abhidhamma doesn’t go…
2. CLASSIFYING CITTA - The Classes of Consciousness
London Buddhist Videos
Published on Oct 8, 2017
There are different ways of classifying Citta (types of consciousness):
by ethical nature; by strength (11:00) and by the plane of existence..
There are different ways of classifying Citta (types of consciousness): by ethical nature; by strength and…
London Buddhist Videos
Published on Oct 14, 2017
Richard Jones continues his deep dive into the Abhidhamma with a look
at the planes in which the Citta (consciousness) can arise.

There are 31 Realms of Existence and they are subdivided into four:
‘Sense-Sphere Plane’ (of which there are11 types); ‘Fine-material Sphere
Plane’ (16); Immaterial-Sphere Plane (4 of those). We have to make a
distinction between a realm of Existence and a sense sphere.

Richard also explains the Mundane, the Supramundane, the Jhanic states
(which can be attained by human beings) and beings with immensely long
life-spans of thousands of great aeons. However none of these states is
Jones continues his deep dive into the Abhidhamma with a look at the
planes in which the Citta (consciousness) can arise. There are 31…

London Buddhist Videos
Published on Oct 15, 2017
Fetters means something that holds us back. They hold back our progress towards the attainment of Nibbana (enlightenment).

Richard Jones explores in detail, each of ten fetters and how they impede our spiritual progress. The Ten Fetters are: ‘
Self’ delusion;
Sceptical doubt;
attachment to mere rites and rituals;
sensual desire;
ill will;
lusting after material (or immaterial) existence;
and ignorance.

Each fetter can be eradicated through meditation and as each is
eradicated, spiritual progress is made. EG. A person who manages to
eradicate the first three fetters becomes a ’stream-enterer’ - a
Sotapanna. He has entered the stream that leads to Nibbana. This means
he has purified his mind to such an extent that he cannot perform any
actions that would lead to an unhappy rebirth. He will be reborn a
maximum of seven more lives. The Buddha said that upon stream-entry,
99% of the work towards enlightenment has been done. Other stages are
Once-Returner; Non-Returner and Arahant.

Richard ends this part of the talk with an exploration of the types of meditation that assist progress along this path.
means something that holds us back. They hold back our progress towards
the attainment of Nibbana (enlightenment). Richard Jones explores in…

3c. THE 89 KINDS OF CITTA (Consciousness)
London Buddhist Videos
Published on Oct 17, 2017
Richard Jones guides the dhamma class through the system of
classification of Cittas (Consciousness) into 89 different kinds,
according to its most prominent root.

The roots are Greed (Lobha), Hatred (Dosa,) and Ignorance / Delusion
(Moha) which are further classified by feeling tones (Vedana). There are
also variations according to its association with wrong view or whether
or not the Citta is prompted or spontaneous.

Recorded at The London Buddhist Vihara on Thursday 12th October 2017.
Richard Jones guides the dhamma class through the system of…
4. CITTA - Review & Analysis

London Buddhist Videos
Published on Oct 24, 2017
Richard Jones’ review and analysis of the recent lessons on the Citta
(types of conscious) and their multi-levelled classifications.

Previous classes Link:

There is some class discussion included to clarify some of the more elusive aspects of this topic.

Please email for copies of the handouts used in this lesson.

Teacher. Richard Jones
London Buddhist Vihara
19th October 2017
Richard Jones’ review and analysis of the recent lessons on the Citta…
5. JHANA - Attaining Higher States of Citta (consciousness)

London Buddhist Videos
Published on Nov 4, 2017
To attain what we call ‘Jhana Cittas’ (higher states of consciousness)
we have to practise Samatha meditation (wholesome one-pointedness of

Jhana has two
meanings: 1) to contemplate a particular object and examine it closely,
and 2) to eliminate hindrances or burn away mental defilements.
There are 40 different objects of meditation. If practised seriously,
the meditation object should match the character of the meditator. We
recognise six different kinds of character:

1. Lustful / Passionate (Raga) 4. Faithful (Saddha)
2. Hateful / Angry (Dosa) 5. Intellectual (Buddhi)
3. Deluded / Ignorant (Moha) 6. Agitated / Speculative (Vitakka)

A meditator’s character can be assessed by a teacher watching how the pupil performs everyday activities.

Email your questions:

For Copies of Handouts:

London Buddhist Vihara Events Calendar:

To attain what we call ‘Jhana Cittas’ (higher states of consciousness) we have to practise Samatha…

7  India - Home Land of Buddhism
Genius of the Ancient World Buddha Episode 1 of 3

Published on Jun 30, 2017
Watch the “Masters of Money” documentary series here:
John Maynard Keynes:
Friedrich Hayek:
Karl Marx:

Historian Bettany Hughes travels to India, Greece and China on the
trail of three giants of ancient philosophy. To begin, she investigates
the revolutionary ideas of the Buddha.

History Documentary hosted
by Bettany Hughes, published by BBC in 2015 - English narration Buddha
Historian Bettany Hughes investigates the ideas of ancient philosophers,
starting with the Indian nobleman Siddhartha Gautama, more popularly
known as Buddha. Thought to have been lived and tought between the sixth
and fourth centuries BC, the sage and holy man inspired a diverse
belief system that influences the lives of millions of people to this
day. She travels to India, where Buddha experienced the challenging
ideas and extreme methods of wandering `truth seekers’, after he had
abandoned his family and homeland in the Himalayas to embark on his
philosophical quest to find a solution to human suffering.
Travel & Events
Watch the “Masters of Money” documentary series here:…
History of Buddhism in India
From Wikipedia, the free encyclopedia
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Indian Buddhists Sanchi Stupa from Eastern gate, Madhya Pradesh.jpg
The Great Stupa at Sanchi, located in Sanchi, Madhya Pradesh is a Buddhist shrine in India
Total population
8,442,972 (0.70%) in 2011[1]
Regions with significant populations
Maharashtra · West Bengal · Madhya Pradesh · Uttar Pradesh · Sikkim ·
Arunachal Pradesh · Jammu and Kashmir · Tripura · Karnataka
Marathi • Hindi • Bengali • Sikkimese • Tibetan • Kannada
The Mahabodhi Temple, a UNESCO World Heritage Site, is one of the four
holy sites related to the life of the Lord Buddha, and particularly to
the attainment of Enlightenment. The first temple was built by The
Indian Emperor Ashoka in the 3rd century BC, and the present temple
dates from the 5th century or 6th century AD. It is one of the earliest
Buddhist temples built entirely in brick, still standing in India, from
the late Gupta period.[2]
Rock-cut Lord –Buddha– Statue at Bojjanakonda near Anakapalle of Visakhapatnam dist in AP
Ancient Buddhist monasteries near Dhamekh Stupa Monument Site, Sarnath
Devotees performing puja at one of the Buddhist caves in Ellora Caves.

Buddhism is a world religion, which arose in and around the ancient
Kingdom of Magadha (now in Bihar, India), and is based on the teachings
of Siddhārtha Gautama[note 1] who was deemed a “Buddha” (”Awakened
One”[4]). Buddhism spread outside of Magadha starting in the Buddha’s

With the reign of the Buddhist Mauryan Emperor Ashoka,
the Buddhist community split into two branches: the Mahāsāṃghika and the
Sthaviravāda, each of which spread throughout India and split into
numerous sub-sects.[5] In modern times, two major branches of Buddhism
exist: the Theravāda in Sri Lanka and Southeast Asia, and the Mahāyāna
throughout the Himalayas and East Asia.

The practice of Buddhism
as a distinct and organized religion lost influence after the Gupta
reign (c.7th century CE), and declined from the land of its origin in
around 13th century, but not without leaving a significant impact.
Except for Himalayan region and south India, Buddhism almost became
extinct in India after the arrival of Islam in late 12th century.
Presence of Buddhism is still found in the Himalayan areas such as
Sikkim, Ladakh, Arunachal Pradesh, the Darjeeling hills in West Bengal,
and the Lahaul and Spiti areas of upper Himachal Pradesh. According to
the 2011 census, Buddhists make up 0.7% of India’s population, or 8.4
million individuals. Traditional Buddhists are 13% and Navayana
Buddhists (Converted or Neo-Buddhists) comprise more than 87% of Indian
Buddhist community according to 2011 Census of India.[6][7][8][9][6]

1 Siddhārtha Gautama
2 Buddhists
3 Buddhist movements
3.1 Early Buddhism Schools
3.2 Mahāyāna
3.3 Vajrayāna
4 Strengthening of Buddhism in India
4.1 The early spread of Buddhism
4.2 Aśoka and the Mauryan Empire
4.3 Graeco-Bactrians, Sakas and Indo-Parthians
4.4 Kuṣāna Empire
4.5 The Pāla and Sena era
5 Dharma masters
6 Decline of Buddhism in India
6.1 The Hun invasions
6.2 Turkish Muslim conquerors
6.3 Surviving Buddhists
6.4 Causes within the Buddhist tradition of the time
7 Revival of Buddhism in India
7.1 Dalit Buddhist movement
7.2 Tibetan Buddhism
7.3 Vipassana movement
8 Status in India
8.1 Census of India, 2011
9 See also
10 Notes
11 References
12 Further reading
13 External links
Buddhism is a world religion, which arose in and around the ancient…

8  Buddhism in Modern World…
Why Buddhism and the Modern World Need Each Other
Harvard Divinity School
Published on Apr 6, 2015
The highest ideal of the modern West has been social transformation: to
restructure our societies so that they are more just. The most
important goal for Buddhism is to awaken (the Buddha means “the
Awakened”): personal transformation. Dr. David Loy explores how we need
both, not just because these ideals complement each other, but because
each project needs the other if it is to be successful.

Dr. David Loy is a writer, scholar, and Zen teacher in the Sanbo Kyodan
tradition of Japanese Zen Buddhism. Dr. Loy’s recent research has
focused upon the encounter between Buddhism and modernity, exhibiting
special concern regarding social and ecological issues.

Learn more about Harvard Divinity School and its mission to illuminate, engage, and serve at
The highest ideal of the modern West has been social transformation: to restructure our societies so that…
Applied Buddhism in the Modern World

Published on Nov 19, 2015
Applied Buddhism in the Modern World, a DRBA presentation from the 2015
Parliament of the World’s Religions at Salt Lake City, UT

Panelist share their experiences on applying the principles of Buddhism
to the often challenging situations presented by modern society.

ModeratorJames Nguyen
Panelist: Ven. Jin He, Rev. Jin Chuan, Fedde de Vries, Sandy Chiang, Angela A. Justice, Yuen-Lin Tan

What place do the teachings of Buddhism have in our current society?
Come listen to a panel of speakers across different walks of life share
their experiences and challenges of cultivation amidst day-to-day life.
Come for a lively and open discussion as our panelist share their
experiences on how the rubber meets the road in applying the principles
of Buddhism to the often challenging situations presented by modern
society. Our panel will include monastic and non-monastic, including
working professional, student, academic, across different gender and
ethnic backgrounds from a millennial/late millennial age bracket.

0:00 Introduction
4:30 Sharing by Rev. Jin Chuan
9:50 Sharing by Yuen-Lin Tan
15:21 Sharing by Angela A. Justice
19:41 Sharing by Ven. Jin-He
23:14 Sharing by Fedde de Vries
26:46 Sharing by Sandy Chiang
29:00 Sharing experiences on applying precepts by panelists
43:52 Comments from Rev. Heng Sure
Nonprofits & Activism
Buddhism in the Modern World, a DRBA presentation from the 2015
Parliament of the World’s Religions at Salt Lake City, UT Panelist share

You were kind enough to register me  for the session running from August 13, 2018 through September 21, 2018. The course began on Monday, August 13, 2018.

Please send to
Jagatheesan Chandrasekharan
the learning elements (LEs) which is not made available at 5 PM EDT or UTC-5 on the day before the date given in the syllabus.

the  suggested actions that I should have taken on August 13, 2018 to
get started in the course has not become a possibility :

  1. Go to the Getting Started section of Week 1 under My Courses on the Wisdom from World Religions website (
  • Open The First Things To Do In This Course to take your initial steps.
  • Watch the orientation video.
  • Access the syllabus or keep it somewhere convenient.
  • Familiarize yourself with the plan of daily activities in Daily Course Activities.
  • Take
    the pretest, which will measure your general knowledge of the world’s
    religions. Don’t worry about the grade—60% is passing for this and all
    tests in this course, and everyone who completes it will be able to go
    on to take the rest of the course, regardless of grade.
  • Go
    to your preferred Discussion Group (Seeker, Proficient, or Adept) under
    Community, read the short description of each of the three groups, and
    choose your preferred group (you can change groups at any time as you
  • Post
    your first message in which you introduce yourself and let us know your
    name and country of residence, the reason you’re taking the course, and
    what you hope to get from the course. 
  •  Please
    read the Troubleshooting and FAQs section directly above the Getting
    Started section in Week 1 for help on some of the common issues that can
    occur at the beginning of the course.
  • Cordially,

    Jagatheesan Chandrasekharan


    World Bank Country Director Meets C.M.

    Lucknow : October 11 , 2007 On the request of the Uttar Pradesh Chief Minister, Km. Mayawati, the World Bank has accepted to provide Rs. 18,000 crore as financial assistance for the alleviation of poverty and different projects, especially for the downtrodden people living in rural areas of the State. The World Bank would provide maximum assistance for good administration, road, employment, irrigation, agriculture, health, urban infrastructure facilities, poverty alleviation, besides rural development. The Chief Minister was talking to the World Bank Country Director, Ms. Isabel M. Guerrero on Thursday at her government residence, who came here with the delegation. She said that State Government was committed for providing basic facilities to all sections of the society besides, removal of unemployment and poverty. The Uttar Pradesh was the most populous State of the country, where maximum people lived in villages. The State Government had implemented several schemes for the betterment and welfare of scheduled caste/scheduled tribes, backwards and poor people of upper caste. The World Bank should provide maximum financial assistance to the Uttar Pradesh keeping in view the large population of the State, she added. Km. Mayawati said that she was meeting for the first time with the representatives of the World Bank after the formation of her government for the fourth time. Expressing her happiness, she said that the World Bank had always cooperated for providing help to Uttar Pradesh. She expressed the hope that World Bank would give maximum financial assistance to the state according to the needs. She assured that all possible efforts would be made for fulfilling the recommendations of World Bank. The country director, Ms. Guerrero while giving assurance to the chief minister for providing maximum financial assistance to the state, said that World Bank was always ready for cooperation for the speedy development of the state, besides poverty alleviation. She said that World Bank was committed for achieving the target of ‘poverty free world’. Uttar Pradesh being the most populous state, the poverty was the biggest challenge here, she said adding that through poverty alleviation from Uttar Pradesh, we could become successful in removing the poverty from the country and the world, she added. Ms. Guerrero said that Uttar Pradesh could be brought to the front line like other states by speedy development. The state had financial problems besides, the challenge of development for the people living below the poverty line. She expressed the hope that Uttar Pradesh would develop speedily by providing basic facilities to the people with its firm determination. The World Bank was trying its best efforts for providing these facilities of health, education, road, energy etc. she added. On this occasion, the Cabinet Secretary Mr. Shashank Shekhar Singh, Chief Secretary Mr. P. K. Mishra, A.P.C. Mr. Anees Ansari, I.D.C. Mr. Atul Kumar Gupta, Principal Secretary Finance Mr. Shekhar Agarwal, Principal Secretary Planning Mr. V. Venkatachalam, Principal Secretary to CM Mr. V. K. Sharma and Mr. Shailesh Krishna were present, besides other officers. *******

    Online edition of India’s National Newspaper
    Friday, Oct 12, 2007

    U.P. to get World Bank aid

    Special Correspondent

    For poverty alleviation and other programmes in the State

    CM Mayawati and the World Bank’s Country Director for India, Isabella M. Gurerro meet

    The lending agency has also agreed to help the State Govt. in development of infrastructure

    LUCKNOW: The World Bank has agreed to provide financial assistance of around Rs.18,000 crore to Uttar Pradesh for poverty alleviation and other programmes related to improving the economic lot of the rural poor.

    In addition, the world’s premier lending agency has agreed to help the State Government in development of infrastructure like roads, electricity, employment, irrigation, health, agriculture and rural projects till 2012.

    This was the outcome of a meeting between Chief Minister Mayawati and the World Bank’s Country Director for India, Isabella M. Gurerro, here on Thursday. The Chief Minister apprised the World Bank official that her Government was committed to removal of poverty and unemployment and providing basic facilities to all sections of the population.

    Ms. Mayawati impressed upon Ms. Gurero that UP should be treated as a special case and more funds should be made available to the State.Ms. Mayawati said that apart from being the State with the largest population, the majority of people in UP lived in the villages. The maximum population was those of the Scheduled Castes and Tribes and Other Backward Classes and the poor among the upper castes.

    The Chief Minister said her Government had launched several schemes for improving their lot.

    Ms. Mayawati expressed optimism that the World Bank would agree to provide financial assistance in keeping with the development needs of the State and assured the Country Director that efforts would be made to follow the Bank’s suggestions.

    Ms. Gurerro noted that UP was making rapid strides in development and said the Bank would be ready to help in removing poverty from the region. Since UP has the largest population in the country, poverty was a huge challenge, she said, adding that poverty alleviation in UP would mean finishing poverty in India.

    Lucknow to have mint park

    Special Correspondent

    Will boost export of the spice from Uttar Pradesh

    LUCKNOW: With Uttar Pradesh being the country’s biggest producer of mint, a mint park is to be set up in Lucknow, opening up new vistas for mint export from the region.

    To be funded by the Spices Board of the Union Commerce Ministry, the mint park will be on the lines of the spices parks managed by the Spices Board.

    The announcement was made by Union Minister of State for Commerce Jairam Ramesh at an Interface on “Mint-2007” here earlier this week. He said the park would be set up on 100 acres of land to be provided by the UP Government. State Agriculture Production Commissioner Anis Ansari, who was present at the discussions here, was asked by the Union Minister to facilitate the availability of land.In 2006-07 the export of spices from India was worth Rs. 3400 crore. Mint export was about one-third of the total export of spices.

    Value addition

    With UP farmers increasingly diversifying into mint production, Mr. Ramesh said the proposed mint park would be a value addition. He said a black pepper and cardamom park in Kerala, a chillies park in Andhra Pradesh and an organic spices park in Assam are the other projects lined up for enhancing the export of spices and augmenting the income of farmers.

    He also announced that laboratories would be set up with the help of the Spices Board in the five mint production areas of UP in Chandausi near Moradabad, Bareilly, Rampur, Sambhal and Barabanki for providing quality raw material to the farmers. He said the Lucknow-based Central Institute of Medicinal and Aromatic Plants would help the farmers procure distillation units for extracting oil from mint. Farmers would get a 25 per cent subsidy under the National Horticulture Mission.

    Alleged drug peddler arrested

    Varanasi: Police on Thursday arrested an alleged drug peddler and seized over one kg of charas worth Rs.1 lakh in the market from Mirghat area here. Acting on a tip off, police raided the area and arrested a Sunil Sahni and seized 1100 gms of charas from him, Rajiv Malhotra , SP, Varanasi said. Later, he was sent to jail by a court. The SP also said that the peddler was involved in supplying drugs to foreign tourists

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