DOCSLIB.ORG

Book Reviews the Four Planes of Existence in Theravada Buddhism

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Book Reviews the Four Planes of Existence in Theravada Buddhism Book Reviews The Four Planes of Kama (the plane of desire), Rupa (the plane of form) and Arupa (the plane of Existence in no-form). It has been pointed out in the Theravada Buddhism introduction that the Abhidharmatthasangaha uses a new term, By Sunthorn Na-Rangsi Bhumi, for Bhava. These four Bhumis are: Buddhist Publication Society Apayabhumi (the plane of misery), Kandy, Sri Lanka, 2006 Kamasugatibhumi (the sensual happy plane), Rupavacarabhumi (the plane of The present work entitled ‘The Four form) and Arupavacarabhumi (the plane Planes of Existence in Theravada of no form). And also four types of births, Buddhism’ is a pamphlet originally Andaja (born from egg), Jalabuja (born published in 1976 on the subject of from womb), Samsedaja (born from Buddhist Cosmology. It has been moisture) and Opapatika (spontaneous republished by Buddhist Publication birth). Society, Kandy, Sri Lanka in 2006. Chapter one is plane of misery Dr. Sunthorn Na-Rangsi is a fellow of (Apayabhumi) which deals with hell the Royal Institute in Bangkok and is a (Niraya), the realm of animals specialist of the Center of Buddhist (Tiracchanayoni), the realm of the hungry Studies at Chulalongkorn University. ghost (Pretayoni) and the realm of Titans And also he is a Special Professor of (Asurayoni). In Buddhist cosmology hell Philosophy at Mahamakut Buddhist is divided into eight: Sanjiva, Kalasutta, University, Bangkok, Thailand. Sanghata, Roruva or Dhumaroruva, Maharoruva, Tapana, Mahatapana and The purpose of this small book is to Avici. give a lucid description of planes of existence in Theravada Buddhism. Before describing the nature of each hell, Basic material is taken from the early definition of Niraya is given according to sutras, Abhidhamma and commentaries. Paramatthajotika commentary. Niraya is Early pioneering work on Buddhist the place where there is no happiness at cosmology was written by Dr. A. all. And it is one of the realms where MacGovern. There is a useful evildoers are born after death. All the introduction to the book where readers Nirayas (hells) are located under the realm find the mention made of other planes of human beings. Going by of existence apart from human world. Paramatthajotika, the commentary on This is the key point of the present work. Petavatthu, five Ussada Nirayas are also The term Bhava is explained as mentioned. These five are smaller ‘becoming’ or ‘state of existence’ or compared to eight great hells but suffering ‘plane of existence’. Sariputta’s is abundant in these hells. explanation of origin and cessation of Bhava is quoted from the Sammaditthi Next there is the description of great hell sutra of the Majjhima Nikaya. In this in accordance with the Devaduta sutra of the Pali term Upadana has been the Majjhima Nikaya. Roof, floor, wall translated as attachment. For the Pali and so forth of this hell are made up of word, Upadana, attachment is not the glowing iron. Five small hells (Ussada- right word in my opinion. It should be nirayas), Gutha-niraya (the Filth Hell), translated as grasping or clinging. In the Kukkula-niraya (the Ember Hell), Pali sutras Bhava is divided into three: Simpalivana-niraya (the Silk-cotton-tree Book Reviews Hell), Asipattavana-niraya (Sword- leafed-forest Hell) and Vetarani-niraya There is a short description of Titans (Caustic River Hell) are situated next to (Asuras). This is the last category of each gate of the Great Hell. It has been beings born in the plane of misery. A pointed out that altogether there are one distinction is made between Asuras hundred and sixty eight hells: eight (Titans) and God-Asuras (god-Titans). great hells and one hundred and sixty God-Asuras are said to be a kind of gods small hells. who live in Tavatimsa heaven. Vepacitti is the king of this class of Asuras. According The questions asked by Yama, the ruler to Paramatthajotika commentary, both of hell, from each being who came to Peta-Asuras and Niraya-Asuras live in a hell depending on bad karmas done by miserable state and they are called them are included in this chapter. And Kalakancika Petas. then the procedure of punishment has been recorded according to the Chapter two describes the nature of description of the Devaduta sutra. sensual happy planes of existence (Kamasugati-Bhumi). This plane is also Next there is a short description of called Kamavacara-bhumi. Dominating animal realm which is a part of the factor of this plane is diverse worldly plane of misery. Quoting from desires. Sensual pleasures are derived Mahakammavibhanga sutra it is stated from six sense faculties. First the reader that those who kill animals are born as finds many classifications of this realm in animals in the animal kingdom. Even terms of commentarial description. There the gods may be born as animals after are twenty realms of sensual happy planes the exhaustion of their good karmas, if and they are divided into three groups: the they have negative karmas done sensual happy plane (Kamasugati Bhumi), previously. Animal kingdom is nowhere the plane of form (Rupavacara Bhumi) else but it is in the human realm. and the plane of no-form (Arupavacara Referring to Jataka, the stories Bhumi). The sensual happy plane includes regarding the Buddha’s previous seven realms: the human realm and six existences in the Samsara, it is heavens: Catummaharajika, Tavatimsa, emphatically stated that the Bodhisatava Yama, Tusita, Nimmanarati and was born in the animal realm many Paranimmitavasavatti. Birth in these times. realms depends on meritorious karmas done by people in their previous lives. The realm of unhappy ghosts (Pettivisaya) is considered as unhappy The first human realm is considered as a according to Buddhism. The beings in happy plane even though many unhappy this realm are called Peta. There is no states are found to exist. To be born in the separate realm for Petas and they live in human realm, good karmas are necessary the human realm too. They are invisible factors. In the description of the human to human eyes but visible to plane it is stated that even though the clairvoyance (Dibbacakkhu). Four kinds human world is the lowest of happy of Petas have been mentioned: realms of existence it has many good Paradattupajivika-peta (Petas live on characteristics that cannot be found in what was given by others), other happy planes. To be a Buddha one Khuppipasika-peta (hungry and thirsty has to be born in the human world. The peta), Nijjhamatanhika-peta (petas who completion of perfections (Paramitas) is consumed craving) and Kalakakancika- possible only in the human world. peta (black-eared- peta). Some stories from Pali texts are quoted to illustrate The description of Catummaharajika the state of Petas. heaven is taken from Paramatthajotika 343 Hsi Lai Journal of Humanistic Buddhism commentary and Atanatiya sutra of the enjoyment already exists. But in the case Digha Nikaya. The heaven of the four of Nimmanarati plane the objects are great kings (Catummaharajika) is so created by those who live in that realm. called due to the fact that this realm is governed by four great kings. The god One criticism made with regard to birth in king Dhatarattha rules over the eastern heavenly realm is that Buddha used the direction of Catummaharajika. same explanation for rebirth in all Dhatarattha is the king of Gandhabbas pleasurable heavens. In Buddhist (musicians). Virulhaka is the king of cosmology heavens are classified in a Kumbhandas and rules over the hierarchical order. The opinion expressed southern direction. Virupaksa rules over is that Tavatimsa heaven is superior to the southern region and he is the king of Catummaharajika heaven with regard to Nagas. Kuvera or Vessavana is the king sensual happiness. of demons (Yakkhas) and he is in charge of the northern region of Chapter three is on the plane of form Catummaharajika. (Rupavacarabhumi) according to Abhidhammattha Sangaha. The four The heaven of the thirty three planes of form (Rupavacara) correspond (Tavatimsa) gods is so called due to the to four Dhyanic (Absorption) states. A fact that Magha and his thirty two brief description of Dhyanic levels and friends were born in this happy realm. their factors is given next. There are In their previous lives, this group sixteen levels (Bhumis) of form and no- accumulated good karmas. A form realms. Those who attain to various description of what they did in their Dhyanic levels from the first Dhyana to previous existence in the human world Neither perception and no non-perception is given in this section. through the practice of Smatha method of meditation are born in the form and Heaven of the Easeful (Yama) is ruled formless realms. Particular plane of by the god king called Yama, therefore existence corresponds to the Dhyanic this realm is called Yama. Readers are level one has achieved. Those who are told that regarding this heaven there is born in these planes are called Brahmas. It no much material found in the Pali has been pointed out that there is a scriptures. A comparison of days, hierarchical order among the beings born months and years in the human world in these planes as Brahmaparisajja, and heavenly realm is given in terms of Brahmapurohita and Mahabrhama. Those Pali scriptures. who have attained to four formless Dhyanas are born in the four formless Tusita heaven is described as a realms. Only the consciousness exists in contended and happy realm in the these four realms without the support of heavenly plane. It has been mentioned corporeal body. that Buddha’s mother was born in this heaven after her death. And also In conclusion it can be said that even Abhidhamma was preached by the though the book is small sufficient Buddha to mother god and other gods of materials have been drawn from sutras, Tusita heaven.
Load more

Recommended publications
  • 4.35 B.A. /M.A. 5 Years Integrated Course in Pali A.Y. 2017-18
    Cover Page AC___________ Item No. ______ UNIVERSITY OF MUMBAI Syllabus for Approval Sr. No. Heading Particulars Title of the B.A./M.A. Five Year Integrated Course In 1 Course Pali Eligibility for As per existing Ordinances & policy 2 Admission Passing As per University Credit Semester System 3 Marks 2017 Ordinances / 4 - Regulations ( if any) No. of Years / 5 5 Years Semesters P.G. / U.G./ Diploma / Certificate 6 Level ( Strike out which is not applicable) Yearly / Semester 7 Pattern ( Strike out which is not applicable) New / Revised 8 Status ( Strike out which is not applicable) To be implemented 9 From Academic Year 2017-2018 from Academic Year Date: Signature : Name of BOS Chairperson / Dean : ____________________________________ 1 Cover Page UNIVERSITY OF MUMBAI Essentials Elements of the Syllabus B.A./M.A. Five Year Integrated Course In 1 Title of the Course Pali 2 Course Code - Preamble / Scope:- The traditional way of learning Pali starts at an early age and gradually develops into ethically strong basis of life. Now at the university though we cannot give the monastic kind of training to the students, the need of the time is -a very strong foundation of sound mind and body, facing the stress and challenges of the life. There is necessity of Pali learning for a long time from early age which few schools in Maharashtra are giving, but not near Mumbai. Mumbai University has only one college which satisfies the need of Pali learning at the undergraduate and graduate level those too only three papers in Pali. The interest in the study of Pali language and literature is on the rise.
    [Show full text]
  • “Siam's Borān Buddhism” from the Reign of Rāmā I (1782-1809 CE.)
    The Dhammakāyānussati-kathā: A Trace of “Siam's Borān Buddhism” from the Reign of Rāmā I (1782-1809 CE.) Woramat Malasart A thesis submitted for the degree of Master of Arts Of the University of Otago, Dunedin New Zealand June 4, 2019 Abstract The Dhammakāya text genre appears in manuscripts, inscriptions, and printed texts found in Central Thailand, Northern Thailand, and Cambodia. Texts belonging to this genre share the same core Pāli verses, and date back to the Ayutthaya period. In this thesis, I transliterate, translate, contextualise and analyse the Dhammakāyānussati-kathā, “Words on the Recollec- tion of the Body of Dhammas,” which was part of the Suat Mon Plae, a collection of Bud- dhist chanting rituals compiled during the 1st reign (1782-1809), using a historical-critical approach to the text. The Dhammakāyānussati-kathā consists of verses composed in Pāli fol- lowed by the Thai translation, using a traditional method called yok sab. The first three parts of the Dhammakāyānussati-kathā share the core Pāli verses of the Dhammakāya text genre, but the final section, which praises the Buddha‟s physical body, is different. The Pāli vers- es describe the Buddha‟s auspicious marks including radiance, hair, height, etc., verses that are also found in the Golden Manuscript Braḥ Dhammakāya, a text that can be dated to the 1st reign. Today, the Dhammakāyānussati-kathā is not well-known in Central Thailand, but its similar texts are still used in Northern Thailand and Cambodia during buddhābhiṣeka and the ritual of installing the Buddha‟s heart into a Buddha statute and chedī.
    [Show full text]
  • A Theravada Buddhist Contribution to Universal Ethics
    A Theravada Buddhist Contribution to Universal Ethics By James A. Santucci ABSTRACT Ethics is a sub;ecl thw is taking on increased importance in various areas of human activitv, especially with new challenges in the biological sciences, business, commerce, and trade. like many fields of inquiry, the principles are clearly defined, but it is in the details that disagreements abound This paper focuses on ethical action in Theravcida Buddhism. To do so requtres a definition of ethics and morals on the one hand, and ethic and moral on the other. It also requires a discussion of the difference, ifany, between moral actions and other normative actions. such as law, rilllals, customs, and etiquette. When applied to Theravada Buddhism, we find tha1 some linguistic d1fjiculty exists regarding a /ranslation of ethical actions into the Pali or Sanskril languages. A /though terms exist, they are not informative in defining the range of acllons thai we expect such actions to encompass. In this regard, cerlain axiomalic statements are inlroduced that serve as a basis of moral action regardless of culture. The Theravcida Buddhist response to these axioms, especially when discussing those actions reflecting srla, indicate a goal-oriented and utilitarian approach that conforms more closely to the concepl of karma than lo the Weslern notion of ethics. Why this is so requires an understanding of Vedic cu/lure, !he source of Indian attitudes regarding karma. Ethics is a subject that is taking on increased importance in various areas of human activity. especially with new challenges in the biological sciences, business, commerce, and trade.
    [Show full text]
  • Early Buddhist Imagination the Aṭṭhakavagga As Buddhist Poetry
    Early Buddhist imagination The Aṭṭhakavagga as Buddhist poetry Eviatar Shulman As is customary, this study on the Aṭṭhakavagga (‘The chapter of eights,’1 AV) of the Suttanipāta (SNip) opens by recalling that the AV is possibly the most ancient Buddhist scripture extant today. Almost certainly, together with the Pārāyaṇavagga (‘The chapter on the passage beyond,’ PV) and the Khaggavisāṇasutta (‘The dis- course on the rhinoceros horn,’ KVS), which are also housed in the Suttanipāta, this is the oldest layer of Buddhist texts in existence; many even see these scriptures as returning to the days of the his- torical Buddha. The main reason for this attribution is that these are the only texts that have a commentary on them included in the Pāli canon. Although we do not know when the canon received the shape we are familiar with, the archaic language of these texts, and in some cases their use of meter, suggests that they are very old. The AV is also referred to by name in other canonical sources and, like the PV, it is quoted in numerous instances.2 This corpus is thus considered to off er insights regarding what are possibly the earliest recorded forms of Buddhism. While most scholars agree that the PV is at least as old as the AV, 3 if not older,4 the latter has received far greater scholarly atten- tion. This is probably due to its more appealing teachings, which 1 The AV has a second name – ‘The chapter on the principal meaning.’ The translation depends on how one reads aṭṭha in Aṭṭhakavagga, whether it corresponds to Sanskrit aṣṭa (‘eight’) or artha (‘meaning’).
    [Show full text]
  • The Body, Merit-Making and Ancestor Worship: Mask Festivals in Thailand and Laos
    Volume 21 No 2 (July-December) 2018 [Page 212-233] The Body, Merit-Making and Ancestor Worship: Mask Festivals in Thailand and Laos Ya-Liang Chang * Department of Southeast Asian Studies, National Chi Nan University, Taiwan Received 18 April 2018; Received in revised form 5 November 2018 Accepted 9 November 2018; Available online 20 December 2018 Abstract Merit-making is a very important part of life for the people living along the Thai-Lao border. People make merit to pray for good luck and keep misfortune away. They do this at mask festivals, such as the Phi Ta Khon Festival in Thailand and the Pu Nyeu Nya Nyeu Festival in Laos. These two mask festivals not only have a cultural connection, but also represent local narratives through mask performances in order to achieve the religious purpose of worshipping local gods or spirits, also known as merit-making. People believe that if they make merit to local spirits and ghosts, their lives will go smoothly and be bountiful. This study uses field work to understand how people use their bodies as a medium to connect to the merit-making concept at mask festivals. The results show the following: the locals of Dansai and Luang Prabang join mask festivals to create a relationship between their bodies and merit-making through mask-making or cosplay. Also, it is found that merit-making is closely related to people’s everyday lives in Thailand and Laos. Keywords Body, mask, Merit-making, Pu Nyeu Nya Nyeu, Phi Ta Khon * Corresponding author: [email protected] DOI: 10.14456/tureview.2018.19 Chang, Y.-L.
    [Show full text]
  • Buddhism and Written Law: Dhammasattha Manuscripts and Texts in Premodern Burma
    BUDDHISM AND WRITTEN LAW: DHAMMASATTHA MANUSCRIPTS AND TEXTS IN PREMODERN BURMA A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Dietrich Christian Lammerts May 2010 2010 Dietrich Christian Lammerts BUDDHISM AND WRITTEN LAW: DHAMMASATTHA MANUSCRIPTS AND TEXTS IN PREMODERN BURMA Dietrich Christian Lammerts, Ph.D. Cornell University 2010 This dissertation examines the regional and local histories of dhammasattha, the preeminent Pali, bilingual, and vernacular genre of Buddhist legal literature transmitted in premodern Burma and Southeast Asia. It provides the first critical analysis of the dating, content, form, and function of surviving dhammasattha texts based on a careful study of hitherto unexamined Burmese and Pali manuscripts. It underscores the importance for Buddhist and Southeast Asian Studies of paying careful attention to complex manuscript traditions, multilingual post- and para- canonical literatures, commentarial strategies, and the regional South-Southeast Asian literary, historical, and religious context of the development of local legal and textual practices. Part One traces the genesis of dhammasattha during the first and early second millennia C.E. through inscriptions and literary texts from India, Cambodia, Campå, Java, Lakå, and Burma and investigates its historical and legal-theoretical relationships with the Sanskrit Bråhmaˆical dharmaßåstra tradition and Pali Buddhist literature. It argues that during this period aspects of this genre of written law, akin to other disciplines such as alchemy or medicine, functioned in both Buddhist and Bråhmaˆical contexts, and that this ecumenical legal culture persisted in certain areas such as Burma and Java well into the early modern period.
    [Show full text]
  • A Guide to Pali Texts, Commentaries, and Translations
    A Guide to Pali Texts, Commentaries, and Translations The Books of the Pāli Canon (Tipiṭaka) and Commentaries (Aṭṭhakathā) Pāli Text Translation Vinaya Piṭaka [147-148, 160-162] The Book of the Discipline [SBB 10-11, 13-14, 20, 25] Sutta Piṭaka: Dīgha Nikāya [33-35] Dialogues of the Buddha [SBB 2-4] Majjhima Nikāya [60-63] Middle Length Sayings [SBB 5-6, Tr. 29-31] Saṃyutta Nikāya [93-98] The Book of Kindred Sayings [Tr. 7, 10, 13-14, 16] Aṅguttara Nikāya [3-8] The Book of Gradual Sayings [Tr. 22, 24-27] Khuddaka Nikāya: Khuddakapāṭha [52] The Minor Readings [Tr. 32] Dhammapada [23] Udāna [142] Verses of Uplift [SBB 8, 42] Itivuttaka [39] As It Was Said [SBB 8] Suttanipāta [127] Group of Discourses II / The Rhinoceros Horn [SBB 15, Tr. 45] Vimānavatthu [145, 168] Stories of the Mansions [SBB 12, 30] Petavatthu [89, 168] Stories of the Departed [SBB 12, 30] Theragāthā [132] Elders' Verses / Psalms of the Brethren [Tr. 38, 40] Therīgāthā [132] Elders' Verses / Psalms of the Sisters / Poems of Early Buddhist Nuns [Tr. 1, 4, 38, 40] Jātaka [42-44, 155-158] Niddesa [76-77] Paṭisambhidāmagga [86-87] The Path of Discrimination [Tr. 43] Apadāna [9-10] Buddhavaṃsa [166] The Chronicle of the Buddhas [SBB 9, 31] Cariyāpiṭaka [166] The Basket of Conduct [SBB 9, 31] Abhidhamma Piṭaka: Dhammasaṅgaṇī [31] Buddhist Psychological Ethics [Tr. 41] Vibhaṅga [144] The Book of Analysis [Tr. 39] Dhātukathā [32] Discourse on Elements [Tr. 34] Puggalapaññatti [91-92] A Designation of Human Types [Tr. 12] Kathāvatthu [48-49] Points of Controversy [Tr.
    [Show full text]
  • Buddha As Progenitor of Pali, the Non-Parole Lingua Dhammica
    Buddha as Progenitor of Pali, the Non-parole Lingua Dhammica Bhikkhu Mihita, PhD (formerly Suwanda H J Sugunasiri; See end of paper for brief Bio) ABSTRACT There is agreement among scholars that at some point in time in the early history of Buddhism, there came to be a lingua franca, but also a perception that what constitutes Pali is a ‘translation’, or a ‘normalization’ of this, but post-Canonically. In Part I, this paper argues that Pali was no translation, but indeed the very ‘lingua franca’ (see later for change of label) in which the Canon was transmitted, and that it comes to be shaped at the hands of the Buddha himself, making him the ‘Progenitor’. The ‘critical other’ for this to happen is Ananda, ‘foremost’ in several language related skills, this suggesting the emergence of Pali to be around twenty years post-Enlightenment. However, Pali was no parole, i.e., not used for speaking, but a langue (in the Saussurean distinction), with only the inner circle of pupils privy to it initially, and over time, only the ordained Sangha, both male and female. As such, it comes to be used exclusively as the linguistic medium of the Dhamma to be retained to posterity in its pristine purity. In that sense, it may be characterized as a ‘High Prakrit’, or Ucchakrt (cf Sanskrt), somewhat different from a ‘koine’. Given that the label lingua franca does not capture the specific nature and function of the language constructed by the Buddha, we seek to capture its uniqueness in the new label Lingua Dhammica.
    [Show full text]
  • Aspects of the Study of the (Earlier) Indian Mahāyāna
    JIABS Journal of the International Association of Buddhist Studies Volume 27 Number 1 2004 David SEYFORT RUEGG Aspects of the Investigation of the (earlier) Indian Mahayana....... 3 Giulio AGOSTINI Buddhist Sources on Feticide as Distinct from Homicide ............... 63 Alexander WYNNE The Oral Transmission of the Early Buddhist Literature ................ 97 Robert MAYER Pelliot tibétain 349: A Dunhuang Tibetan Text on rDo rje Phur pa 129 Sam VAN SCHAIK The Early Days of the Great Perfection........................................... 165 Charles MÜLLER The Yogacara Two Hindrances and their Reinterpretations in East Asia.................................................................................................... 207 Book Review Kurt A. BEHRENDT, The Buddhist Architecture of Gandhara. Handbuch der Orientalistik, section II, India, volume seventeen, Brill, Leiden-Boston, 2004 by Gérard FUSSMAN............................................................................. 237 Notes on the Contributors............................................................................ 251 ASPECTS OF THE STUDY OF THE (EARLIER) INDIAN MAHAYANA* D. SEYFORT RUEGG Il est aussi facile dans l’Inde de constater des prolongements que malaisé d’assister à des ruptures. (L. Renou, Études védiques et pa∞inéennes, tome VI [Paris, 1960], p. 11) Proem As a continuation of his monumental Histoire du bouddhisme indien, published in 1958, Étienne Lamotte once envisaged writing a second volume to be devoted to the Indian Mahayana. This second part was, however,
    [Show full text]
  • A. Vinaya Piṭaka—The Collection of Disciplinary Rules
    An Analysis of the Pāli Canon Edited by Russell Webb Buddhist Publication Society Kandy •Sri Lanka The Wheel Publication No. 217 First BPS edition 1975 Second BPS edition 1991 Third BPS edition 2008 Copyright © 1991 by Russell Webb ISBN 955–24–0048–1 BPS Online Edition © (2008) Digital Transcription Source: BPS Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such. Contents Preface.........................................................................................................................................3 I. Textual Analysis..................................................................................................................................4 A. Vinaya Piṭaka—the Collection of Disciplinary Rules.......................................................4 1. Sutta Vibhaṅga..........................................................................................................4 2. Khandhaka, subdivided into Mahāvagga and Cūḷavagga.................................4 3. Parivāra......................................................................................................................5 B. Sutta Piṭaka— the Collection of the Buddha’s Discourses...............................................5 1. Dīgha Nikāya.............................................................................................................5
    [Show full text]
  • Petavatthu-Atthakatha
    SuttantapiÔake KhuddakanikÈye PetavatthupÈÄiyÈ saÑvaÓÓanÈbh|tÈ BhadantÈcariyadhammapÈlattherena katÈ ParamatthadÊpanÊ nÈma PETAVATTHU-A®®HAKATHŒ ____ Buddhavasse 2552 Marammavasse 1370 AD. 2008 Romanized from Myanmar version published in 1958 © BuddhasÈsana Society AÔÔhakathÈ Series 28 First published in 2008 by Ministry of Religious Affairs Yangon, Myanmar THE PŒ£I ALPHABET IN BURMESE AND ROMAN CHARACTERS ____ VOWELS t a tm È Ä £ i þ Ê O u OD | { e Mo o CONSONANTS WITH VOWEL “A” u ka c kha * ga C gha i ~a p ca q cha Z ja ps jha Ó Òa # Ôa X Ôha ! Éa ¡ Éha P Óa w ta x tha ' da " dha e na y pa z pha A ba b bha r ma , ya & ra v la 0 va o sa [ ha V Äa H Ñ VOWELS IN COMBINATION -m -g = È è d = i è D = Ê -k -K = u -l -L = | a- = e a-m a-g = o u ka um kÈ ud ki uD kÊ uk ku ul k| au ke aum ko c kha cg khÈ cd khi cD khÊ ck khu cl kh| ac khe acg kho ... CONJUNCT-CONSONANTS uú kka CF ~gha P² ÓÔha "s dhya y’ pla v’ lla u© kkha pö cca @ ÓÉa "G dhva yÁ pba vs lya us kya p ä ccha PÖ ÓÓa EÅ nta AÇ bbha vS lha Bud kri ZÆ jja PS Óha EÉ ntva As bya 0S vha u’ kla Zöß jjha wå tta E¦ ntha jA bra oå sta uG kva n ÒÒa w¬ ttha E´ nda rÜ mpa ~oå stra cs khya ͧ Òha wG tva `E´ ndra ræ mpha oé sna cG khva Íö Òca ws tya E¨ ndha rÁ mba os sya *¾ gga Íä Òcha Mw tra Eé nna rÇ mbha ó ssa *¢ ggha ÍÆ Òja '´ dda Es nya r® mma o® sma *s gya Íöß Òjha '¨ ddha ES nha rs mya oG sva j* gra ¥ ÔÔa 's dya yÜ ppa rS mha [® hma uF ~ka | ÔÔha j' dra yæ ppha ,s yya [G hva cF ~kha × ÉÉa 'G dva ys pya ,S yha V§ Äha *F ~ga 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 Petavatthu-aÔÔhakathÈ _____ MÈtikÈ PiÔÔha~ka GanthÈrambhakathÈ ..
    [Show full text]
  • A Chronological Approach to the Pali Commentaries: with Reference to the Madhuratthavilāsinī
    Sri Lanka International Journal of Buddhist Studies (SIJBS) Volume IV (2015), ISSN- 20128878 A Chronological Approach to the Pali Commentaries: with Reference to the Madhuratthavilāsinī Dr. S. Vijitha Kumara Chief Editor: Dr. Iromi Ariyaratne Sri Lanka International Buddhist Academy (SIBA) Pallekele, Kundasale 32 Dr. S. Vijitha Kumara A Chronological Approach to the Pali Commentaries: with Reference to the Madhuratthavilāsinī Dr. S. Vijitha Kumara Acknowledgements This research was completed under the Talent Management Project of Mahidol University. Hereby, I would like to thank Dr. Warren Todd, Mr. Thilina Wickramarachchi for their insightful feedback on an early draft of this article, to Ven. Rathanapala for discussing some metrical parts here described. Abstract The Pali commentarial literature is one of the most important sources of Theravada tradition in gaining a clearer understanding the Buddha‟s teachings. The history of Pali commentaries is formed with different layers. Particularly, the commentaries that we use currently were compiled by great Pali commentators in the 5th century AD. Because the commentaries were completed during a few centuries, as multi- authored works and in different geographical backgrounds, occasionally, they contain interpretations discrepant with each other. In this case, stratification of the commentarial literature is required in order to make a proper assessment of their value. Through a precise stratification, it is possible to recognize how the cultural, geographical, historical and religious background influenced the varied interpretations in the commentaries. Regarding the authorship and the date of compilation of the Madhuratthavilāsinī the commentary of the chronicle of the Buddha (Buddhavaṃsa), there are a few different views among modern scholars.
    [Show full text]