DOCSLIB.ORG

Chattha Sanghayana CD

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Chattha Sanghayana CD Itivuttaka-aµµhakath± : 1 - 355 Namo tassa bhagavato arahato samm±sambuddhassa Khuddakanik±ye Itivuttaka-aµµhakath± Ganth±rambhakath± Mah±k±ruºika½ (..0001) n±tha½, ñeyyas±garap±ragu½. vande nipuºagambh²ra-vicitranayadesana½. Vijj±caraºasampann±, yena niyyanti lokato; vande tamuttama½ dhamma½, samm±sambuddhap³jita½. S²l±diguºasampanno, µhito maggaphalesu yo; vande ariyasaªgha½ ta½, puññakkhetta½ anuttara½. Vandan±janita½ puñña½, iti ya½ ratanattaye; hatantar±yo sabbattha, hutv±ha½ tassa tejas±. Ekak±dippabhedena, desit±ni mahesin±; lobh±d²na½ pah±n±ni, d²pan±ni visesato. Sutt±ni ekato katv±, itivuttapadakkhara½; dhammasaªg±hak± ther±, saªg±yi½su mahesayo. Itivuttakamicceva, n±mena vasino pure; ya½ khuddakanik±yasmi½, gambh²ratthapadakkama½. Tassa gambh²rañ±ºehi, og±hetabbabh±vato; kiñc±pi dukkar± k±tu½, atthasa½vaººan± may±. Sahasa½vaººana½ (..0002) yasm±, dharate satthu s±sana½; pubb±cariyas²h±na½, tiµµhateva vinicchayo. Tasm± ta½ avalambitv±, og±hetv±na pañcapi; nik±ye upaniss±ya, por±ºaµµhakath±naya½. Nissita½ v±can±magga½, suvisuddha½ an±kula½; mah±vih±rav±s²na½, nipuºatthavinicchaya½. Punappun±gata½ attha½, vajjayitv±na s±dhuka½; yath±bala½ kariss±mi, itivuttakavaººana½. Iti ±kaªkham±nassa, saddhammassa ciraµµhiti½; vibhajantassa tassattha½, nis±mayatha s±dhavoti. Tattha itivuttaka½ n±ma ekakanip±to, dukanip±to, tikanip±to, catukkanip±toti catunip±tasaªgaha½. Tampi vinayapiµaka½, suttantapiµaka½, abhidhammapiµa- kanti t²su piµakesu suttantapiµakapariy±panna½; d²ghanik±yo majjhimanik±yo, sa½yuttanik±yo, aªguttaranik±yo, khuddakanik±yoti pañcasu nik±yesu khuddaka- nik±yapariy±panna½; sutta½, geyya½, veyy±karaºa½, g±th±, ud±na½, itivuttaka½, j±taka½, abbhutadhamma½, vedallanti navasu s±sanaªgesu itivuttakaªgabh³ta½. “Dv±s²ti buddhato gaºhi½, dvesahass±ni bhikkhuto; catur±s²ti sahass±ni, ye me dhamm± pavattino”ti. (therag±. 1027)– Eva½ dhammabhaº¹±g±rikena paµiññ±tesu catur±s²tiy± dhammakkhandhasaha- ssesu katipayadhammakkhandhasaªgaha½. Suttato ekakanip±te t±va sattav²sati sutt±ni, dukanip±te dv±v²sati, tikanip±te paññ±sa, catukkanip±te teras±ti dv±das±- dhikasuttasatasaªgaha½. Tassa nip±tesu ekakanip±to ±di, vaggesu p±µibhoga- vaggo, suttesu lobhasutta½. Tass±pi “vuttañheta½ bhagavat±”ti-±dika½ ±ya- smat± ±nandena paµhamamah±saªg²tik±le vutta½ nid±nam±di. S± pan±ya½ paµhamamah±saªg²ti vinayapiµake tantim±ru¼h± eva. Yo panettha nid±nakosa- llattha½ vattabbo kath±maggo (..0003), sopi sumaªgalavil±siniy± d²ghanik±ya-a- µµhakath±ya vitth±rato vuttoyev±ti tattha vuttanayeneva veditabbo. Nid±navaººan± Ya½ paneta½ vuttañheta½ bhagavat±ti-±dika½ nid±na½. Ekadhamma½, bhikkhave, pajahath±ti-±dika½ sutta½. Tattha vutta½ bhagavat±ti±d²ni n±mapa- d±ni. It²ti nip±tapada½. Pajahath±ti ettha pa-iti upasaggapada½, jahath±-ti ±khy±- tapada½. Imin± nayena sabbattha padavibh±go veditabbo. Atthato pana vuttasaddo t±va sa-upasaggo anupasaggo ca vapane v±pasama- karaºe kesoh±raºe j²vitavuttiya½ pavuttabh±ve p±vacanabh±vena pavattite ajjhe- sane kathaneti evam±d²su dissati. Tath± hesa– “G±vo tassa paj±yanti, khette vutta½ vir³hati; vutt±na½ phalamasn±ti, yo mitt±na½ na dubbhat²”ti.– ¾d²su (j±. 2.22.19) vapane ±gato. “No ca kho paµivuttan”ti-±d²su (p±r±. 289) aµµha- dantak±d²hi v±pasamakaraºe. “K±paµiko m±ºavo daharo vuttasiro”ti-±d²su (ma. ni. 2.426) kesoh±raºe. “Pannalomo paradattavutto migabh³tena cetas± viharat²”- ti-±d²su (c³¼ava. 332) j²vitavuttiya½. “Seyyath±pi n±ma paº¹upal±so bandhan± pavutto abhabbo haritatth±y±”ti-±d²su (p±r±. 92; p±ci. 666; mah±va. 129) bandha- nato pavuttabh±ve. “Yesamida½ etarahi, br±hmaº±, por±ºa½ mantapada½ g²ta½ pavutta½ samihitan”ti-±d²su p±vacanabh±vena pavattite. Loke pana– “vutto gaºo vutto p±r±yano”ti-±d²su ajjhene. “Vutta½ kho paneta½ bhagavat± dhammad±y±d± me, bhikkhave, bhavatha, m± ±misad±y±d±”ti-±d²su (ma. ni. 1.30) kathane. Idh±pi kathane daµµhabbo. Tasm± vutta½ kathita½ bh±sitanti attho. Dutiyo (..0004) pana vuttasaddo vacane ciººabh±ve ca veditabbo. Hi-iti j±tu vibyattanti etasmi½ atthe nip±to. So id±ni vuccam±nasuttassa bhagavato vibyatta½ bh±sitabh±va½ joteti. V±cakasaddasannidh±ne hi payutt± nip±t±. Tehi vattabbamattha½ jotenti. Etanti aya½ etasaddo– “Yo ca buddhañca dhammañca, saªghañca saraºa½ gato; catt±ri ariyasacc±ni, sammappaññ±ya passati. “Dukkha½ dukkhasamupp±da½, dukkhassa ca atikkama½; ariyañcaµµhaªgika½ magga½, dukkh³pasamag±mina½. “Eta½ kho saraºa½ khema½, eta½ saraºamuttama½; eta½ saraºam±gamma, sabbadukkh± pamuccat²”ti. (dha. pa. 190-192)– ¾d²su yath±vutte ±sannapaccakkhe ±gato. “Appamattaka½ kho paneta½, bhikkhave, oramattaka½ s²lamattaka½, yena puthujjano tath±gatassa vaººa½ vadam±no vadeyy±”ti-±d²su (d². ni. 1.7) pana vakkham±ne ±sannapaccakkhe. Idh±pi vakkham±neyeva daµµhabbo. Saªg±yanavasena vakkham±nañhi sutta½ dhammabhaº¹±g±rikena buddhiya½ µhapetv± tad± “etan”ti vutta½. Bhagavat±ti ettha bhagav±ti garuvacana½. Garu½ hi loke bhagav±ti vadanti. Tath±gato ca sabbaguºavisiµµhat±ya satt±na½ garu, tasm± bhagav±ti veditabbo. Por±ºehipi vutta½– “Bhagav±ti vacana½ seµµha½, bhagav±ti vacanamuttama½; garu g±ravayutto so, bhagav± tena vuccat²”ti. Seµµhav±cakañhi vacana½ seµµhaguºasahacaraºato seµµhanti vutta½. Atha v± vuccat²ti vacana½, attho. Tasm± bhagav±ti vacana½ seµµhanti bhagav±ti imin± vacanena vacan²yo yo attho, so seµµhoti attho. Bhagav±ti vacanamuttamanti etth±pi eseva nayo. G±ravayuttoti garubh±vayutto garuguºayogato, garukaraºa½ v± s±tisaya½ arahat²ti g±ravayutto, g±rav±rahoti attho. Eva½ guºavisiµµhasattutta- magarug±rav±dhivacanameta½ yadida½ bhagav±ti. Apica– “Bhag² (..0005) bhaj² bh±g² vibhattav± iti, ak±si bhagganti gar³ti bh±gyav±; bah³hi ñ±yehi subh±vitattano, bhavantago so bhagav±ti vuccat²”ti.– Niddese ±gatanayena– “Bh±gyav± bhaggav± yutto, bhagehi ca vibhattav±; bhattav± vantagamano, bhavesu bhagav± tato”ti. Imiss± g±th±ya ca vasena bhagav±ti padassa attho vattabbo. So pan±ya½ attho sabb±k±rena visuddhimagge buddh±nussatiniddese vuttoti. Tattha vuttana- yeneva veditabbo. Aparo nayo– bh±gav±ti bhagav±, bhatav±ti bhagav±, bh±ge van²ti bhagav±, bhage van²ti bhagav±, bhattav±ti bhagav±, bhage vam²ti bhagav±, bh±ge vam²ti bhagav±. “Bh±gav± bhatav± bh±ge, bhage ca vani bhattav±; bhage vami tath± bh±ge, vam²ti bhagav± jino”. Tattha katha½ bh±gav±ti bhagav±? Ye te s²l±dayo dhammakkhandh± guºako- µµh±s±, te anaññas±dh±raº± niratisay± tath±gatassa atthi upalabbhanti. Tath± hissa s²la½, sam±dhi, paññ±, vimutti, vimuttiñ±ºadassana½, hir², ottappa½, saddh±, v²riya½, sati, sampajañña½, s²lavisuddhi, cittavisuddhi, diµµhivisuddhi, samatho, vipassan±, t²ºi kusalam³l±ni, t²ºi sucarit±ni, tayo samm±vitakk±, tisso anavajjasaññ±, tisso dh±tuyo, catt±ro satipaµµh±n±, catt±ro sammappadh±n±, catt±ro iddhip±d±, catt±ro ariyamagg±, catt±ri ariyaphal±ni, catasso paµisambhid±, catuyoniparicchedakañ±º±ni, catt±ro ariyava½s±, catt±ri ves±rajjañ±º±ni, pañca padh±niyaªg±ni, pañcaªgiko samm±sam±dhi, pañcañ±ºiko samm±sam±dhi, pañcindriy±ni, pañca bal±ni, pañca niss±raº²y± dh±tuyo, pañca vimutt±yatanañ±º±ni, pañca vimuttiparip±can²y± saññ±, cha anussatiµµh±n±ni, cha g±rav±, cha niss±raº²y± dh±tuyo, cha satatavi- h±r±, cha anuttariy±ni, cha nibbedhabh±giy± (..0006) saññ±, cha abhiññ±, cha as±- dh±raºañ±º±ni, satta aparih±niy± dhamm±, satta ariyadhan±ni, satta bojjhaªg±, satta sappurisadhamm±, satta nijjaravatth³ni, satta saññ±, satta dakkhiºeyyapu- ggaladesan±, satta kh²º±savabaladesan±, aµµha paññ±paµil±bhahetudesan±, aµµha- sammatt±ni, aµµha lokadhamm±tikkamo, aµµha ±rambhavatth³ni, aµµha akkhaºade- san±, aµµha mah±purisavitakk±, aµµha abhibh±yatanadesan±, aµµha vimokkh±, nava yonisomanasik±ram³lak± dhamm±, nava p±risuddhipadh±niyaªg±ni, nava satt±- v±sadesan±, nava ±gh±tappaµivinay±, nava saññ±, nava n±natt±, nava anupubba- vih±r±, dasa n±thakaraº± dhamm±, dasa kasiº±yatan±ni, dasa kusalakamma- path±, dasa sammatt±ni, dasa ariyav±s±, dasa asekkh± dhamm±, dasa tath±gata- bal±ni, ek±dasa mett±nisa½s±, dv±dasa dhammacakk±k±r±, terasa dhutaguº±, cuddasa buddhañ±º±ni, pañcadasa vimuttiparip±can²y± dhamm±, so¼asavidh± ±n±p±nassati, so¼asa aparantapan²y± dhamm±, aµµh±rasa buddhadhamm±, ek³na- v²sati paccavekkhaºañ±º±ni, catucatt±l²sa ñ±ºavatth³ni, paññ±sa udayabbayañ±- º±ni, paropaºº±sa kusaladhamm±, sattasattati ñ±ºavatth³ni, catuv²satikoµisatasa- hassasam±pattisañc±rimah±vajirañ±ºa½, anantanayasamantapaµµh±napavicaya- paccavekkhaºadesan±ñ±º±ni, tath± anant±su lokadh±t³su anant±na½ satt±na½ ±say±divibh±vanañ±º±ni c±ti, evam±dayo anant± aparim±ºabhed± anaññas±dh±- raº± niratisay± guºabh±g± guºakoµµh±s± vijjanti upalabbhanti. Tasm± yath±vutta- vibh±g± guºabh±g± assa atth²ti bh±gav±ti vattabbe. ¾k±rassa rassatta½ katv± “bhagav±”ti vutto. Eva½ t±va bh±gav±ti bhagav±. “Yasm± s²l±dayo sabbe, guºabh±g± asesato; vijjanti sugate tasm±, bhagav±ti pavuccati”. Katha½ bhatav±ti bhagav±? Ye te sabbalokahit±ya ussukkam±pannehi manu- ssatt±dike aµµha dhamme samodh±netv± samm±sambodhiy± katamah±bhin²h±- rehi mah±bodhisattehi parip³retabb± d±nap±ram², s²lanekkhammapaññ±v²riyakha- ntisacca-adhiµµh±namett±-upekkh±p±ram²ti dasa p±ramiyo, dasa upap±ramiyo, dasa paramatthap±ramiyoti samati½sa (..0007) p±ramiyo, d±n±d²ni catt±ri saªga- havatth³ni, catt±ri adhiµµh±n±ni, attaparicc±go, nayanadhanarajjaputtad±raparicc±- goti pañca mah±paricc±g±, pubbayogo, pubbacariy±, dhammakkh±na½, lokattha- cariy±, ñ±tatthacariy±, buddhatthacariy±ti evam±dayo saªkhepato v± puññasa- mbh±rañ±ºasambh±r± buddhakaradhamm±, te mah±bhin²h±rato paµµh±ya kapp±na½ satasahass±dhik±ni catt±ri asaªkhyeyy±ni yath± h±nabh±giy±, sa½ki- lesabh±giy±, µhitibh±giy±, v± na honti; atha kho uttaruttari visesabh±giy±va honti; eva½ sakkacca½ nirantara½ anavasesato
Load more

Recommended publications
  • The Concept of Self-Liberation in Theravada Burmese Buddhism
    ASIA-PACIFIC NAZARENE THEOLOGICAL SEMINARY THE CONCEPT OF SELF-LIBERATION IN THERAVADA BURMESE BUDDHISM A Thesis Presented to The Faculty of Asia-Pacific Nazarene Theological Seminary In Partial Fulfilment of the Degree Master of Science in Theology BY CING SIAN THAWN TAYTAY, RIZAL NOVEMBER 2020 ASIA-PACIFIC NAZARENE THEOLOGICAL SEMINARY WE HEREBY APPROVE THE THESIS SUBMITTED BY Cing Sian Thawn ENTITLED THE CONCEPT OF SELF-LIBERATION IN THERAVADA BURMESE BUDDHISTS AS PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE MASTER OF SCIENCE IN THEOLOGY (SYSTEMATIC THEOLOGY) Dr. Dick Eugenio _________ Dr. Phillip Davis __________ Thesis Adviser Date Program Director Date Dr. Eileen Ruger _________ Dr. Naw Yaw Yet ___________ Internal Reader Date External Reader Date Dr. Dick Eugenio _________ Dr. Larry Bollinger ___________ Academic Dean Date President Date ii ABSTRACT This thesis explores the self-liberation concept of Theravada Buddhism, with the hope that it can provide a foundation towards a dialogical exchange between Buddhists and Christians in Myanmar. To provide a better understanding of the context, the thesis offers a brief historical background of Buddhist-Christian relations in Myanmar. By mainly relying on the translation of the Pali Tipitaka, along with a number of secondary sources from prominent Buddhist scholars, the self-liberation concept of Theravada Buddhism is discussed, beginning with the personal experience of Gotama, the Buddha. The thesis is descriptive in nature. The research employs a basic qualitative method, integrated with the analytical and interpretive methods. Correlation and synthesis were done and are presented in the final chapter with an emphasis on implications for interfaith dialogue. The study produced some significant findings.
    [Show full text]
  • Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia
    Buddhism and Responses to Disability, Mental Disorders and Deafness in Asia. A bibliography of historical and modern texts with introduction and partial annotation, and some echoes in Western countries. [This annotated bibliography of 220 items suggests the range and major themes of how Buddhism and people influenced by Buddhism have responded to disability in Asia through two millennia, with cultural background. Titles of the materials may be skimmed through in an hour, or the titles and annotations read in a day. The works listed might take half a year to find and read.] M. Miles (compiler and annotator) West Midlands, UK. November 2013 Available at: http://www.independentliving.org/miles2014a and http://cirrie.buffalo.edu/bibliography/buddhism/index.php Some terms used in this bibliography Buddhist terms and people. Buddhism, Bouddhisme, Buddhismus, suffering, compassion, caring response, loving kindness, dharma, dukkha, evil, heaven, hell, ignorance, impermanence, kamma, karma, karuna, metta, noble truths, eightfold path, rebirth, reincarnation, soul, spirit, spirituality, transcendent, self, attachment, clinging, delusion, grasping, buddha, bodhisatta, nirvana; bhikkhu, bhikksu, bhikkhuni, samgha, sangha, monastery, refuge, sutra, sutta, bonze, friar, biwa hoshi, priest, monk, nun, alms, begging; healing, therapy, mindfulness, meditation, Gautama, Gotama, Maitreya, Shakyamuni, Siddhartha, Tathagata, Amida, Amita, Amitabha, Atisha, Avalokiteshvara, Guanyin, Kannon, Kuan-yin, Kukai, Samantabhadra, Santideva, Asoka, Bhaddiya, Khujjuttara,
    [Show full text]
  • Buddhism in Myanmar a Short History by Roger Bischoff © 1996 Contents  Preface  1
    Buddhism in Myanmar A Short History by Roger Bischoff © 1996 Contents Preface 1. Earliest Contacts with Buddhism 2. Buddhism in the Mon and Pyu Kingdoms 3. Theravada Buddhism Comes to Pagan 4. Pagan: Flowering and Decline 5. Shan Rule 6. The Myanmar Build an Empire 7. The Eighteenth and Nineteenth Centuries Notes Bibliography Preface Myanmar, or Burma as the nation has been known throughout history, is one of the major countries following Theravada Buddhism. In recent years Myanmar has attained special eminence as the host for the Sixth Buddhist Council, held in Yangon (Rangoon) between 1954 and 1956, and as the source from which two of the major systems of Vipassana meditation have emanated out into the greater world: the tradition springing from the Venerable Mahasi Sayadaw of Thathana Yeiktha and that springing from Sayagyi U Ba Khin of the International Meditation Centre. This booklet is intended to offer a short history of Buddhism in Myanmar from its origins through the country's loss of independence to Great Britain in the late nineteenth century. I have not dealt with more recent history as this has already been well documented. To write an account of the development of a religion in any country is a delicate and demanding undertaking and one will never be quite satisfied with the result. This booklet does not pretend to be an academic work shedding new light on the subject. It is designed, rather, to provide the interested non-academic reader with a brief overview of the subject. The booklet has been written for the Buddhist Publication Society to complete its series of Wheel titles on the history of the Sasana in the main Theravada Buddhist countries.
    [Show full text]
  • A New Course in Reading Pali” by Gair and Karunatillake
    Exercises and Answers for “A New Course in Reading Pali” by Gair and Karunatillake Answers developed by John Kelly, January 2002 to February 2003. Exercises taken from: A New Course in Reading Pali: Entering the Word of Buddha James W. Gair, W.S. Karunatillake Motilal Banarsidass Publishers Private Limited Delhi 1998 © James W. Gair All Rights Reserved I am very grateful for the very helpful feedback and insights that have been provided by Henry Grossi and Dimitry Ivakhnenko. I am also deeply grateful to Dimitry Ivakhnenko for providing me with the Pali text and base references from his Russian translation of the above book, for converting the entire Pali text to the CN-Times Unicode font, and for proof-reading this document. However, I claim full responsibility for all errors of translation and of copying of the exercises. John Kelly ([email protected]) For free distribution only. Version 1.2 Last revised March 9, 2003 A New Course in Reading Pali – Exercises Page 1 Table of Contents CHAPTER 1.......................................................................................................................4 CHAPTER 1.......................................................................................................................4 Readings 1 ......................................................................................................................4 Readings 1 ..........................................................................................................................4 Further Readings 1..........................................................................................................6
    [Show full text]
  • Family and Society a Buddhist
    FAMILY AND SOCIETY: A BUDDHIST PERSPECTIVE ADVISORY BOARD His Holiness Thich Tri Quang Deputy Sangharaja of Vietnam Most Ven. Dr. Thich Thien Nhon President of National Vietnam Buddhist Sangha Most Ven.Prof. Brahmapundit President of International Council for Day of Vesak CONFERENCE COMMITTEE Prof. Dr. Le Manh That, Vietnam Most Ven. Dr. Dharmaratana, France Most Ven. Prof. Dr. Phra Rajapariyatkavi, Thailand Bhante. Chao Chu, U.S.A. Prof. Dr. Amajiva Lochan, India Most Ven. Dr. Thich Nhat Tu (Conference Coordinator), Vietnam EDITORIAL BOARD Dr. Do Kim Them, Germany Dr. Tran Tien Khanh, U.S.A. Nguyen Manh Dat, U.S.A. Bruce Robert Newton, Australia Dr. Le Thanh Binh, Vietnam Giac Thanh Ha, Vietnam Nguyen Thi Linh Da, Vietnam Tan Bao Ngoc, Vietnam Nguyen Tuan Minh, U.S.A. VIETNAM BUDDHIST UNIVERSITY SERIES FAMILY AND SOCIETY: A BUDDHIST PERSPECTIVE Editor Most Ven. Thich Nhat Tu, D.Phil., HONG DUC PUBLISHING HOUSE Contents Foreword ................................................................................................... ix Preface ....................................................................................................... xi Editors’ Introduction ............................................................................ xv 1. Utility of Buddhist Meditation to Overcome Physical Infirmity and Mental Disorders Based on Modern Neuroscience Researches Ven. Polgolle Kusaladhamma ..........................................................................1 2. The Buddhist Approach Toward an Ethical and Harmonious Society Jenny
    [Show full text]
  • The Art of Reading and Teaching Dhammapadas: Reform, Texts, Contexts in Thai Buddhist History1
    THE ART OF READING AND TEACHING DHAMMAPADAS: REFORM, TEXTS, CONTEXTS IN THAI BUDDHIST HISTORY1 JUSTIN THOMAS MCDANIEL Speaking of nineteenth century Buddhist reform in Thailand Charles Hal- lisey writes: “[B]eginning in the eighteenth century and continuing throughout the nine- teenth century, there was a radical shift in the interpretation of Buddhist thought, a process of reformation which was encouraged by leading mem- bers of the Buddhist monastic order, and supported by the authority of the Siamese throne…[T]his process of reinterpretation included reform of the Buddhist monastic order, an insistence on strict ritual, canonical funda- mentalism, and purity of ordination…[T]he fact that the Thai developments were clearly not determined by the presence of antagonistic Westerners pro- vides a useful reminder that we should avoid attributing too much force to the ‘West’ (or Christianity, or Protestant assumptions, or Orientalism) in the changes to Theravada Buddhism…These developments also open up the possibility that…there may have been an equally productive elective affin- ity between some European and some Theravadin responses to moder- nity”(Hallisey 1996: 48-49). Further, a general call for scholars to understand why certain Buddhist texts endure while others disappear: “[T]he survival of any particular text is not self-explanatory, but in fact it is normally the case that the texts fade in their significance as social change occurs, then we need to discover how those texts which do endure are main- tained. In part, this will require us to look at the manner in which texts were circulated — the technology, practices, and institutions which made their sur- vival possible—but especially the processes by which certain texts were sin- gled out as worth preserving.
    [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]
  • Analisis Dan Implementasi Anupubbīkathā Dalam Kurikulum Sekolah Di Era Globalisasi
    Jurnal Maitreyawira, Volume 2, Nomor 1, April 2021 ISSN 2722-0931 ANALISIS DAN IMPLEMENTASI ANUPUBBĪKATHĀ DALAM KURIKULUM SEKOLAH DI ERA GLOBALISASI Arya Whisnu Karniawan [email protected] Kartika Joswidjaja [email protected] ABSTRACT Entering the era of globalization makes the world like a small village. The current of globalization provides a lot of information, an example is the Buddhist education. Since Buddhism returned to Indonesia, Buddhist education has developed a lot. However, the current education of Buddhism is not sufficient, as evidenced by the number of children who claim to be Buddhists but their religious knowledge is minimal. This is very unfortunate, because this limitation means that the Buddha's Teachings cannot be described precisely so that it does not reveal the purpose of Buddhism itself. For this reason, it is necessary to have appropriate and gradual teaching methods, starting from easy to difficult material. That is why Buddhism must of course be studied in stages. This gradual teaching formula is known as Anupubbikatha. Through this research, we can see the discussion of Anupubbikatha according to the Pali Tipitaka to clarify the teachings of Buddhism in this era of globalization as well as contextually applicable solutions to be implemented in the Buddhist religious education curriculum. The limitations of this research are still based on the basic theories contained in the Pali Tipitaka and the implications of the sources. This research can be used as a reference and a foundation for further research to see the extent and how the implementation of this Anupubbikatha thematic in a teaching curriculum. The scope of this research is limited to studying the appropriate and gradual teaching materia ls of Buddhism based on the Pali Tipitaka, reviewing each of its points in detail, along with the solutions for its application so that it can be applied in the world of education.
    [Show full text]
  • Canonical & Paraconical Pali Texts
    Canonical & Paraconical Pali Texts - Recommended translations and literature Sutta – Whole Nikāyas (Collections) B , B ; N , B : ODHI HIKKHU YANAMOLI HIKKHU The Middle Length Discourses of the Buddha: a new : Wisdom Publications, 1995 — ISBN 9780861710720 translation of the Majjhima Nikāya B , B : ODHI HIKKHU The Connected Discourses of the Buddha: A Translation of the Samyutta : Wisdom Publications, 2005a — ISBN 0861713311 Nikaya B , B : ODHI HIKKHU The Numerical Discourses of the Buddha: A Complete Translation of the : Wisdom Publications, 2012 — ISBN 1614290407 Anguttara Nikaya W , M O’C : ALSHE AURICE ONNELL The Long Discourses of the Buddha: a translation of the Dīgha : Wisdom Publications, 1995 — ISBN 9780861711031 Nikāya Sutta – Anthologies B , B : : ODHI HIKKHU In the Buddha’s Words: An Anthology of Discourses from the Pali Canon Wisdom Publications, 2005b — ISBN 0861714911 B , B ; N , T : Aṅguttara Nikāya An Anthology In: Bd. ODHI HIKKHU YANAPONIKA HERA Wheel 208–211 (2008) G , R.: : Oxford University ETHIN Sayings of the Buddha: a selection of suttas from the Pali Nikāyas Press, USA, 2008 — ISBN 019283925X H , J J: . Indianapolis, IN : Hackett Publishing, 2006 OLDER OHN Early Buddhist discourses — ISBN 0872207935 9780872207936 0872207927 9780872207929 N , B : . Gangodawila : Dharma YANANANDA HIKKHU Samyutta Nikaya. An Anthology. With notes Grantha Mudarana Bhāraya, 2009 Sutta – Individual books of the 5th Nikāya F , G : . RONSDAL IL The Dhammapada: A New Translation of the Buddhist Classic with Annotations New edition. Aufl. : Shambhala, 2006 — ISBN 1590303806 H , I. B.: : Pali Text Society, 1964 ORNER Milinda’s Questions: Milindapanha — ISBN 9780860132639 I , J.D.: : Buddhist Publication Society, 1997 RELAND The Udāna and the Itivuttaka — ISBN 9789552401640 M , P : .
    [Show full text]
  • Contesting Buddhist Narratives Democratization, Nationalism, and Communal Violence in Myanmar
    Policy Studies 71 Contesting Buddhist Narratives Democratization, Nationalism, and Communal Violence in Myanmar Matthew J. Walton and Susan Hayward Contesting Buddhist Narratives Democratization, Nationalism, and Communal Violence in Myanmar About the East-West Center The East-West Center promotes better relations and understanding among the people and nations of the United States, Asia, and the Pacific through cooperative study, research, and dialogue. Established by the US Congress in 1960, the Center serves as a resource for infor- mation and analysis on critical issues of common concern, bringing people together to exchange views, build expertise, and develop policy options. The Center’s 21-acre Honolulu campus, adjacent to the University of Hawai‘i at Mānoa, is located midway between Asia and the US main- land and features research, residential, and international conference facilities. The Center’s Washington, DC, office focuses on preparing the United States for an era of growing Asia Pacific prominence. The Center is an independent, public, nonprofit organization with funding from the US government, and additional support provided by private agencies, individuals, foundations, corporations, and govern- ments in the region. Policy Studies an East-West Center series Series Editors Dieter Ernst and Marcus Mietzner Description Policy Studies presents original research on pressing economic and political policy challenges for governments and industry across Asia, About the East-West Center and for the region's relations with the United States. Written for the The East-West Center promotes better relations and understanding policy and business communities, academics, journalists, and the in- among the people and nations of the United States, Asia, and the formed public, the peer-reviewed publications in this series provide Pacifi c through cooperative study, research, and dialogue.
    [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]
  • Beyond the Tipitaka
    1 Beyond the Tipiṭaka A Field Guide to Post-canonical Pāḷi Literature © 2002 access-to-insight Note on the 2016 ABT edition I have somewhat updated this document, which in substance was prepared by John Bullit for Access to Insight in 2003. Diacritics have been added by Ashin Sopāka. Corrections and rearrangements have been made by myself, without notice. One major difference is the inclusion of Ven Buddhadatta’s works amongst the commentaries, which is how they have always been treated by the tradition, and not in the Abhidhamma Manuals and Miscellaneous sections. I have not expanded it greatly, but have made a couple of additions, when materials didn’t seem to be known to the original author.1 Anandajoti Bhikkhu November, 2016 1 For comprehensive coverage of these materials see Ven. Nyanatusita’s, A Reference Table of Pali Literature (Wheel BP607S). 2 Table of Contents Introduction The origins of the post-canonical texts Why these texts matter The authority of the texts A Field Guide Commentaries and Sub-commentaries Para-canonical Texts Chronicles and Historical Accounts The Life of the Buddha Abhidhamma Manuals Miscellaneous Sources Beyond the Tipiṭaka – 3 Preface A quick glance through the pages of the Pāli Text Society’s publications catalog should be enough to convince anyone that there is much more to classical Pāḷi literature than the Tipiṭaka alone. Intermingled with the familiar Nikāyas, Vinaya texts, and Abhidhamma are scores of titles with long, scarcely-pronounceable Pāḷi names. Although many western students of Buddhism may be unacquainted with these works (indeed, most have never been translated into English), these books have for centuries played a crucial role in the development of Buddhist thought and practice across Asia and, ultimately, the West.
    [Show full text]