Exact birthplace of Lord Buddha (Lumbini Mayadevi Temple, Nepal)
Dedication of Merits
Lord Buddha “The Awakened One”, one who is awakened to Reality, who
understands true nature of the mind, the world, and all sentient beings.
About Lumbini
Buddha “The Awakened One”, one who is awakened to Reality, who
understands true nature of the mind, the world, and all sentient beings.
About Lumbini ht…
Buddha “The Awakened One”, one who is awakened to Reality, who
understands true nature of the mind, the world, and all sentient beings.
Sankassa - Place where lord Buddha returned to earth, after preaching the Abhidhamma Pitaka
where lord Buddha returned to earth, after preaching the Abhidhamma
Pitaka in Tavatimsa, following the performance of the Twin Miracle under
the Gandam…
where lord Buddha returned to earth, after preaching the Abhidhamma
Pitaka in Tavatimsa, following the performance of the Twin Miracle under
the Gandamba tree. (http://en.wikipedia.org)
Place where Lord Buddha taught Maha Satipatthana Sutta
Dedication of Merits
At one time the Blessed One was living in the Kurus, at Kammasadamma, a market-town of the Kuru people.
Then the Blessed One addressed the bhikkhus as follows: “This is the only
one time the Blessed One was living in the Kurus, at Kammasadamma, a
market-town of the Kuru people. Then the Blessed One addressed the
bhikkhus as follow…
the Blessed One addressed the bhikkhus as follows: “This is the only
way, O bhikkhus, for the purification of beings, for the overcoming of
sorrow and lamentation, for the destruction of suffering and grief, for
reaching the right path, for the attainment of Nibbana, namely, the Four
Arousings of Mindfulness.”
Place where Devadatta taken to hell (avici)
Dedication of Merits
At the moment of being swallowed by the earth, Devadatta uttered a
stanza in which he declared that he had no refuge other than the Buddha.
It is this last act of Devadatta’s which the Buddha
the moment of being swallowed by the earth, Devadatta uttered a stanza
in which he declared that he had no refuge other than the Buddha. It is
this last a…
the moment of being swallowed by the earth, Devadatta uttered a stanza
in which he declared that he had no refuge other than the Buddha. It is
this last act of Devadatta’s which the Buddha had in view when he agreed
to ordain Devadatta. (http://www.palikanon.com/english/pali…)
Place where Devadatta pushed a boulder twards Lord Buddha
Dedication of Merits
About Devadatta
en.wikipedia.org/wiki/Devadatta
palikanon.com/english/pali…
Place where Devadatta taken to hell (avici)
youtube.com/watch?v=OUBa1a…
About Griddhakuta Hill
Devadatta http://en.wikipedia.org/wiki/Devadatta
http://www.palikanon.com/english/pali_names/d/devadatta.htm Place where
Devadatta taken to hell (avici…
the moment of being swallowed by the earth, Devadatta uttered a stanza
in which he declared that he had no refuge other than the Buddha. It is
this last act of Devadatta’s
The Niranjana River - Lord Buddha sent his begging bowl (Golden bowl)
upstream in this river.
Dedication of Merits
The Niranjana River is about 250m east of Mahabodhi Temple.Prince
Siddhartha crossed this river to reach the Bodhi tree. It is said that
the
Niranjana River is about 250m east of Mahabodhi Temple. Prince
Siddhartha crossed this river to reach the Bodhi tree. It is said that
the Buddha sent his…
Niranjana River is about 250m east of Mahabodhi Temple. Prince
Siddhartha crossed this river to reach the Bodhi tree. It is said that
the Buddha sent hisbegging bowl (Golden bowl) upstream in this river. He
made a solemn declaration that if he was to become the Buddha, the bowl
would float upstream and join those of the previous Buddhas. The bowl
floated upstream as he desired. Gaya and Bodh Gaya are the most famous
and important locations on the banks of the Niranjana River.
Place where Sujata offered milk-rice (milk-porridge) to the future Lord Buddha.
Dedication of Merits
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About Sujata
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Prayer and Unity Lead to Powerful Growth
District Profile: River District, of downtown New Orleans.
SGI-USA’s River District is located in the heart of New Orleans, the
birthplace of jazz and home to some of the richest culture in the United
States.
River District members have been fighting heart and soul to create a
kosen-rufu bastion in downtown New Orleans, and their years of effort is
bearing fruit. Discussion meeting attendance has blossomed to an
average of more than 30 members and guests. And in 2016 alone, 11 people
have received the Gohonzon.
Every Tuesday and Thursday morning, members gather for chanting
sessions to call forth the bodhisattvas of New Orleans. In addition,
district leaders keep in close communication by reporting each time they
visit members and have dialogues with friends about Buddhism.
River District members have made significant strides in developing
downtown New Orleans into a land of harmony amid diversity, actualizing
the principle of “many in body, one in mind.”
Q: HOW HAS RIVER DISTRICT DEVELOPED INTO SUCH A STRONG FORCE FOR KOSEN-RUFU?
Thomasine Bartlett
District Women’s Leader
A: I’ve
been practicing in New Orleans since 1977. I was shocked to find a
religion I could practice that still let me be myself.
There weren’t hard-and-fast rules about behavior other than trying to
uphold the basic philosophy of Buddhism that all people have the Buddha
nature.
In the beginning, I didn’t see tangible benefits, but I became a
great deal more confident in myself. I’d always wanted to do something
to better the world, and I now knew what to do: kosen-rufu!
In the mid-1980s, I began chanting to develop a district in downtown
New Orleans. While the city has a lot of history, especially as the
birthplace of jazz and where Mardi Gras happens, it continues to fall
victim to segregation and mistrust.
I vowed to develop a district that would bring people together and
create beautiful harmony amid diversity. We finally established River
District, which covers downtown New Orleans and the French Quarter.
Every Tuesday and Thursday at 7 a.m., I host district chanting
sessions for the unity of the district and to call forth many more
Bodhisattvas of the Earth in New Orleans. Whenever I chant, I open the
windows and take a good look at the neighborhood. I then chant,
picturing each Nam-myoho-renge-kyo I recite penetrating the whole
community. I imagine ripples of harmony and beauty spreading throughout
the city.
Through our prayer as a district, we continue developing unity
for kosen-rufu. As a result, we have attracted many youth and new
members, welcoming some 30 to 40 people to our monthly discussion
meetings.
Like any district, we do have challenges, but our united spirit to do
kosen-rufu in New Orleans as SGI President Ikeda’s disciples always
helps us find a way forward. Our district has become the example of
harmony amid diversity in New Orleans that I have been chanting for all
these many decades. I can now see that no effort is ever wasted.
Tim Foushee
District Men’s Leader
A:
My greatest benefit of practicing Nichiren Buddhism is having grown up
in the organization. My family joined the SGI-USA in 1979 in
Philadelphia, when I was 3. I attended so many activities that I feel as
though the pioneer members raised me, and I became a cultured person,
who could talk to people of all backgrounds and relate to all kinds of
situations. At age 10, I started playing drums in the young men’s Brass
Band, traveling all around the country to perform in front of thousands.
I never would’ve experienced that without the SGI. Though I was not
always a model Buddhist, no one judged me or gave up on me.
Tight communication and united prayer have been the key to our
district’s development. We communicate every day about the actions we
are taking to support the members.
For example, after we visit members, we take a photo with them and
share it with the district leaders. We strive to have the same spirit as
President Ikeda to not leave a single member behind. As a result, we
have 30 to 40 people at our discussion meetings, and about 20 at our
study meetings.
Each district leader is unique. Our district women’s and young
women’s leaders are university professors, while I’m known in the New
Orleans club scene as “The Buddha on Bourbon Street.” Some of us
introduce many people to Buddhism, others focus on visiting the members
and guests, while others bring strong Buddhist study to the table. We
complement one another beautifully.
Based on our vow for kosen-rufu, we unite around our strengths and
have developed a strong team. River District is truly a family. Whenever
we have familylike struggles, before pointing fingers or getting
self-righteous, we take it to the Gohonzon and discuss matters as
Buddhas, making our unity ever stronger in the process.
Four Keys to Our Progress:
1. Strong and consistent prayer to call forth Bodhisattvas of the
Earth in New Orleans and for each member to have a faith experience.
2. Constant reporting among district leaders about daily efforts to encourage members and share Buddhism.
3. Strong unity among the district leaders to complement one another’s strengths.
4. Giving the youth as many opportunities as possible to express ideas and lead meetings.
William Moody
District Young Men’s Leader
A:
I began practicing Nichiren Buddhism in 2013. Before then, I was
smoking two packs of cigarettes a day, consuming lots of alcohol and
using a number of drugs recreationally. After I received the Gohonzon, I
felt more vibrant and alive, and I put my life on a healthier
trajectory. Chanting consistently made me feel happier, I developed a
strong sense of purpose and identity, and I learned to overcome my
tendency to seek happiness outside myself. I simply lost the desire to
abuse drugs and alcohol.
The district has been the place where I have developed my faith,
especially after taking responsibility as the district young men’s
leader. Having the responsibility to study and support the members
always helps me whenever I find myself in a rut.
I have seen amazing development in the district, especially with 11
people receiving the Gohonzon this year alone! The key to our growth has
been strong and consistent prayer. Every Tuesday and Thursday morning,
we gather at Thomasine’s home to chant, and every Tuesday evening we
hold a meeting, which usually turns into an introductory meeting with
a handful of guests.
In addition, one young men’s division member who received the
Gohonzon in March 2016 has been helping me encourage the young men in
the district. He brings out guys whom I haven’t even been able to reach
and is now a unit leader.
I’m determined for River District to lead kosen-rufu in America by
having new Bodhisattvas of the Earth flock to our district and by
raising many more capable youth.
Elena Daniele
District Young Women’s Leader
A: This
district is my foundation. When I started attending meetings as a guest
in Boston in 2011, one of the district leaders asked if I was chanting.
I told her, “No.” I was more attracted to Buddhism intellectually, as a
beautiful philosophy, rather than to the religious aspect of it. But
the members and their stories kept me going to meetings.
She wholeheartedly encouraged me, saying: “This is a practice. To
understand it, you actually have to do it.” I have since received the
Gohonzon and have seen wonderful benefits through my practice. The
members of my first district in Boston supported me so warmly.
In 2013, I was offered a job at Tulane University in New Orleans as
an Italian language instructor and moved here. I immediately jumped into
River District activities but missed all the members back in Boston.
SGI President Ikeda’s guidance that always gives me hope is “Continue to
ascend step by step, one by one, the mountains large and small that
rise before us each day” (p. 16). I began chanting to win in my present
circumstances and support my district to become more youthful and
dynamic.
As a district young women’s leader, I have made visiting members and
talking with them one-to-one my priority. I try to get to know each of
the young women on a personal level and develop bonds of trust and
friendship. At times I feel overwhelmed with my leadership
responsibilities and SGI activities, but I always remember Sensei’s
guidance to challenge the task in front of me. This year, many youth
have joined our district, and they just seem to understand the practice
right away!
Rather than living in fear of my circumstances, through my Buddhist
practice and leadership opportunities, I have found a solid philosophy
that enables me to live with a positive attitude. This change in
attitude has been my greatest benefit, and I couldn’t have developed
this without the unconditional support of my fellow SGI members.
(pp. 26–29)
https://srv1.worldometers.info/coronavirus/
Last updated: July 10, 2020, 01:20 GMT
557,334
in the environment this year (tons)
diseases in the USA today
programs in the USA today
diseases this year
a safe drinking water source
https://srv1.worldometers.info/coronavirus/
Last updated: July 08, 2020, 03:37 GMT
Coronavirus Cases:
12,153,559 Deaths:
551,154
7,796,338,577
Current World Population-42,355,514 Net population growth this year-
48,199 Net population growth today 73,004,590 Births this year-83,076
Births today-Recovered: 7,018,539 from COVID-19 Coronavirus Pandemic
BIRTH, OLD AGE, SICKNESS, ILLNESS, DEATH ARE CERTAININTIES May all
be Happy, Well and Secure! May all have Calm, Quiet, Alert, Attentive
and Equanimity Mind with a Clear Understanding that Everything is
Changing! May all those who died attain Eternal Bliss as Final Goal
and Rest in Peace
as they followed the following original words of
the Buddha the Mettiyya Awakened One with awraeness :Countries and
territories without any cases of COVID-19
1.
Comoros,2. North Korea,3. Yemen,4. The Federated States of Micronesia,5.
Kiribati,6. Solomon Islands,7. The Cook Islands,8. Micronesia,9.
Tong,10. The Marshall Islands Palau,11. American Samoa,12. South
Georgia,13. South Sandwich Islands,14.SaintHelena,Europe,15. Aland
Islands,16.Svalbard,17. Jan Mayen Islands,18. Latin
America,19.Africa,20.British Indian Ocean Territory,21.French Southern
Territories,22.Lesotho,23.Oceania,24.Christmas Island,25. Cocos
(Keeling) Islands,26. Heard Island,27. McDonald Islands,28. Niue,29.
Norfolk Island,30. Pitcairn,31. Solomon Islands,32. Tokelau,33. United
States Minor Outlying Islands,34. Wallis and Futuna
Islands,35.Tajikistan,36. Turkmenistan,37. Tuvalu,38. Vanuatu
as they are following the original words of the Buddha Metteyya Awakened One with Awareness:
Dhammacakkappavattana Sutta1. Dasa raja dhamma, 2. kusala 3.
Kuutadanta Sutta dana, 4. priyavacana,5. artha cariya ,6. samanatmata,
7. Samyutta Nikayaaryaor,ariyasammutidev 8. Agganna Sutta,9. Majjima
Nikaya,10. arya” or “ariy, 11.sammutideva,12. Digha Nikaya,13. Maha
Sudassana,14.Dittadhammikatthasamvattanika-dhamma ,15. Canon Sutta ,16.
Pali Canon and Suttapitaka ,17. Iddhipada ,18. Lokiyadhamma and
Lokuttaradhamma,19. Brahmavihàra,20. Sangahavatthu ,21.
Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya
Dithadhammikattha,24. dukkha,25. anicca,26. anatta,27. Samsara,28.
Cakkamatti Sihananda Sutta,29.Chandagati,30.Dosagati, 31.
Mohagati,32.Bhayagati,33.Yoniso manasikara,34. BrahmavihàraSangaha
vatthu,35. Nathakaranadhamma,36.SaraniyadhammaAdhipateyya,37.
Dithadhammikatth38.Mara,39.Law of Kamma,40. dhammamahamatras, 41.IV.
Observation of
Dhammas,42.Assamedha,43.Sassamedha,44.Naramedha,45.Purisamedha,46.Sammapasa,47.Vajapeyya,48.Niraggala,49.Sila,50.Samadhi,
51.Panna, 52.Samma-sankappa,53.Sigalovada Sutta,54.Brahmajala
Sutta,55.Vasettha Sutta in Majjhima Nikaya,56.Ambattha Sutta in Digha
Nikaya
Words of the Metteyya Awakened One with Awareness
from
Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda
This
outline displays the publication of books in the Devan±gari-script
edition of the Chaμμha Saag±yana (Sixth Council) Tipiμaka. The names of
the volumes are displayed in italics with the suffix “-p±1⁄4i”
indicating the volume is part of the root Tipiμaka, rather than
commentarial literature. This outline lists the root volumes only.Please
note: These books are in P±li only, in Devan±gari script, and are not
for sale.
No set of English translations is available. For further information please see: www.tipitaka.org
(Three divisions, printed in 5 books)
Sutta Vibhaaga [two books containing rules for the bhikkhus and bhikkhunis, outlining eight classes of offences]
Tipiμaka (three “baskets”)
Sutta Piμaka
(Five nik±yas, or collections)
The
Sutta Piṭaka contains the essence of the Buddha’s teaching regarding
the Dhamma. It contains more than ten thousand suttas. It is divided in
five collections called Nikāyas (A multitude, assemblage; a collection; a
class, order, group; an association, fraternity, congregation; a house,
dwelling).
Dīgha Nikāya[dīgha: long] The Dīgha Nikāya gathers 34
of the longest discourses given by the Buddha. There are various hints
that many of them are late additions to the original corpus and of
questionable authenticity.
Majjhima Nikāya
[majjhima: medium]
The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate
length, dealing with diverse matters.
Saṃyutta Nikāya
[samyutta:
group] The Saṃyutta Nikāya gathers the suttas according to their
subject in 56 sub-groups called saṃyuttas. It contains more than three
thousand discourses of variable length, but generally relatively short.
Aṅguttara Nikāya
[aṅg:
factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized in
eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally short.
Khuddaka Nikāya
[khuddha:
short, small] The Khuddhaka Nikāya short texts and is considered as
been composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā and Jātaka form the ancient strata, while
other books are late additions and their authenticity is more
questionable.
Sutta Piμaka
(Five nik±yas, or collections)
1. D2gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i (10 suttas)
(3) P±μikavagga-p±1⁄4i (11 suttas)
2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paoo±sa (‘fifty’)]
(1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariy±yavagga (10 suttas)
2. S2han±davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah±yamakavagga (10 suttas)
5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i (the ‘middle’ fifty)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb±jaka-vagga (10 suttas)
9. R±ja-vagga (10 suttas)
10. Br±hmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i (means ‘more than fifty’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4±yatana-vagga (10 suttas)
3. Sa1⁄2yutta-nik±ya [2,904 (7,762) suttas; 56 sa1⁄2yuttas; 5 vaggas; divided
into 6 books]
(1) Sag±thavagga-sa1⁄2yutta-p±1⁄4i (11 sa1⁄2yuttas)
(2) Nid±navagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p±1⁄4i (13 sa1⁄2yuttas)
(4) Sa1⁄4±yatanavagga-sa1⁄2yutta-
(5) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol I ( 6 sa1⁄2yuttas)
(6) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol II ( 6 sa1⁄2yuttas)
4. Aaguttara-nik±ya [9,557 suttas; in11 nip±tas, or groups, arranged purely
numerically; each nip±ta has several vaggas; 10 or more suttas in
each vagga; 6 books]
(1) Eka-Duka-Tika-nipata-p±1⁄4i (ones, twos, threes)
(2) Catukka-nipata-p±1⁄4i (fours)
(3) Pañcaka-nipata-p±1⁄4i (fives)
(4) Chakka-Sattaka-nipata-p±1⁄4i (sixes, sevens)
(5) Aμμhaka-Navaka-nipata-p±1⁄4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±1⁄4i (tens, elevens)
5. Khuddaka-nik±ya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the Tipiμaka itself.; 12 books]
(1) Kuddhakap±tha,Dhammapada & Ud±na-p±1⁄4i
1. Kuddhakap±tha (nine short formulae and suttas, used as a training manual for
novice bhikkhus)
2. Dhammapada (most famous of all the books of the Tipiμaka; a collection of 423
verses in 26 vaggas)
3. Ud±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in verses, with
some prose accounts of the circumstances that elicited the utterance)
(2) Itivuttaka, Suttanip±ta-p±1⁄4i
4. Itivuttaka (4 nip±tas, 112 suttas, each beginning, “iti vutta1⁄2 bhagavata” [thus was
said by the Buddha])
5. Suttanip±ta (5 vaggas; 71 suttas, mostly in verse; contains many of the best
known, most popular suttas of the Buddha
(3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±1⁄4i
6. Vim±navatthu (Vim±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms)
7. Petavatthu (4 vaggas, 51 poems describing the miserable beings [petas] born in
unhappy states due to their demeritorious acts)
8. Therag±th± (verses of joy and delight after the attainment of arahatship from 264
elder bhikkhus; 107 poems, 1,279 g±thas)
9. Therig±th± (same as above, from 73 elder nuns; 73 poems, 522 g±thas)
(4) J±taka-p±1⁄4i, Vol. I
(5) J±taka-p±1⁄4i, Vol II
10. J±taka (birth stories of the Bodisatta prior to his birth as Gotama Buddha; 547
stories in verses, divided into nip±ta according to the number of verses required to
tell the story. The full J±taka stories are actually in the J±taka commentaries that
explain the story behind the verses.
(6) Mah±nidessa-p±1⁄4i
(7) C31⁄4anidessa-p±1⁄4i
11. Nidessa (commentary on two sections of Suttanip±ta)
Mah±nidessa: commentary on the 4th vagga
C31⁄4anidessa: commentary on the 5th vagga and
the Khaggavis±oa sutta of the 1st vagga
(8) Paμisambhid±magga-p±1⁄4i
12. Paμisambhid±magga (an abhidhamma-style detailed analysis of the Buddha’s
teaching, drawn from all portions of the Vin±ya and Sutta Piμakas; three vaggas,
each containing ten topics [kath±])
(9) Apad±na-p±1⁄4i, Vol. I
13. Apad±na (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)
(10) Apad±na, Buddhava1⁄2sa & Cariy±piμaka-p±1⁄4i
14. Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in answer to a
question from Ven. Sariputta, tells the story of the ascetic Sumedha and D2paakara
Buddha and the succeeding 24 Buddhas, including Gotama Buddha.)
15. Cariy±piμaka (35 stories from the J±taka arranged to illustrate the ten p±ram2)
(11) Nettippakarana, Peμakopadesa-p±1⁄4i
16. Nettippakarana (small treatise setting out methods for interpreting and explain-
ing canonical texts)
17. Peμakopadesa (treatise setting out methods for explaining and expanding the
teaching of the Buddha)
(12) Milindapañha-p±1⁄4i
18. Milinda-pañha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after the
mah±parinibb±na of the Buddha)
Abhidhamma Piμaka
[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]
1. Dhammasaagao2
(enumeration of the dhammas)
(1) Dhammasaagao2-p±1⁄4i
2. Vibhaaga-p±1⁄42
(distinction or analysis of dhammas)
(2) Vibhaaga-p±1⁄42
3. Dh±tukath±
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)
4. Puggalapaññatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.
(3) Dh±tukath±-Puggalapaññatti-
5. Kath±vatthu-p±1⁄42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aœoka’s reign, at Patna)
(4) Kath±vatthu-p±1⁄42
6. Yamaka-p±1⁄42
(book of pairs; a use of paired, opposing questions to resolve ambi-
guities and define precise usage of technical terms)
(5) Yamaka-p±1⁄42, Vol I
(6) Yamaka-p±1⁄42, Vol II
(7) Yamaka-p±1⁄42, Vol III
7. Paμμh±na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)
(8) Paμμh±na-p±1⁄4i, Vol I
(9) Paμμh±na-p±1⁄4i, Vol II
(10) Paμμh±na-p±1⁄4i, Vol III
(11) Paμμh±na-p±1⁄4i, Vol IV
(12) Paμμh±na-p±1⁄4i, Vol V
(1) P±r±jika-p±1⁄4i Bhikku
p±r±jik± (expulsion) 4
saaghadises± (meetings of the Sangha) 13
aniyat± (indeterminate) 2
nissagiy± p±cittiy± (expiation with forfeiture) 30
(2) P±cittiya-p±1⁄4i
suddha p±cittiy± (ordinary expiation) 92
p±tidesaniy± (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamath± (legal process) 7
(concludes with bhikkuni vinaya rules) ______Bhikkhuni
2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±1⁄4i (10 sections [khandhakas]; begins with historical accounts of the
Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampad±)
2. the uposatha meeting and recital of the p±timokkha
3. residence during the rainy season (vassa)
4. ceremony concluding the vassa, called pav±rao±
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaμhina)
8. rules for sick bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism
(4) C31⁄4avagga-p±1⁄4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saagh±disesa)
2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of bhikkhus and duties of teachers & novices
9. exclusion from the p±timokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at R±jagaha
12. account of the 2nd council at Ves±li
3. Pariv±ra-p±1⁄4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]
(5) Pariv±ra-p±1⁄4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya Piμaka.
Sutta Piṭaka -Digha Nikāya DN 9 -
Poṭṭhapāda Sutta
{excerpt}
— The questions of Poṭṭhapāda — Poṭṭhapāda asks various questions reagrding the nature of Saññā. Note: plain texts
Now,
lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously?
Potthapada, perception arises
first, and knowledge after. And the arising of knowledge comes from the
arising of perception. One discerns, ‘It’s in dependence on this that my
knowledgehas arisen.’ Through this line of reasoning one can realize
how perception arises first, and knowledge after, and how the arising of
knowledge comes from the arising of perception.DN 22 - (D ii 290)