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  • 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.
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  • The Mind-Body in Pali Buddhism: a Philosophical Investigation
    The Mind-Body Relationship In Pali Buddhism: A Philosophical Investigation By Peter Harvey http://www.buddhistinformation.com/mind.htm Abstract: The Suttas indicate physical conditions for success in meditation, and also acceptance of a not-Self tile-principle (primarily vinnana) which is (usually) dependent on the mortal physical body. In the Abhidhamma and commentaries, the physical acts on the mental through the senses and through the 'basis' for mind-organ and mind-consciousness, which came to be seen as the 'heart-basis'. Mind acts on the body through two 'intimations': fleeting modulations in the primary physical elements. Various forms of rupa are also said to originate dependent on citta and other types of rupa. Meditation makes possible the development of a 'mind-made body' and control over physical elements through psychic powers. The formless rebirths and the state of cessation are anomalous states of mind-without-body, or body-without-mind, with the latter presenting the problem of how mental phenomena can arise after being completely absent. Does this twin-category process pluralism avoid the problems of substance- dualism? The Interaction of Body and Mind in Spiritual Development In the discourses of the Buddha (Suttas), a number of passages indicate that the state of the body can have an impact on spiritual development. For example, it is said that the Buddha could only attain the meditative state of jhana once he had given up harsh asceticism and built himself up by taking sustaining food (M.I. 238ff.). Similarly, it is said that health and a good digestion are among qualities which enable a person to make speedy progress towards enlightenment (M.I.
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  • Department of South Asian Languages and Civilizations 1
    Department of South Asian Languages and Civilizations 1 Department of South Asian Languages and Civilizations Chair • Whitney Cox Professors • Muzaffar Alam - Director of Graduate Studies • Dipesh Chakrabarty • Ulrike Stark • Gary Tubb Associate Professors • Whitney Cox • Thibaut d’Hubert • Sascha Ebeling • Rochona Majumdar Assistant Professors • Andrew Ollett • Tyler Williams - Director of Undergraduate Studies Visiting Professors • E. Annamalai Associated Faculty • Daniel A. Arnold (Divinity School) • Christian K. Wedemeyer (Divinity School) Instructional Professors • Mandira Bhaduri • Jason Grunebaum • Sujata Mahajan • Timsal Masud • Karma T. Ngodup Emeritus Faculty • Wendy Doniger • Ronald B. Inden • Colin P. Masica • C. M. Naim • Clinton B.Seely • Norman H. Zide The Department The Department of South Asian Languages and Civilizations is a multidisciplinary department comprised of faculty with expertise in the languages, literatures, histories, philosophies, and religions of South Asia. The examination of South Asian texts, broadly defined, is the guiding principle of our Ph.D. degree, and the dissertation itself. This involves acquaintance with a wide range of South Asian texts and their historical contexts, and theoretical reflection on the conditions of understanding and interpreting these texts. These goals are met through departmental seminars and advanced language courses, which lead up to the dissertation project. The Department admits applications only for the Ph.D. degree, although graduate students in the doctoral program may receive an M.A. degree in the course of their work toward the Ph.D. Students admitted to the doctoral program are awarded a six-year fellowship package that includes full tuition, academic year stipends, stipends for some summers, and medical insurance. Experience in teaching positions is a required part of the 2 Department of South Asian Languages and Civilizations program, and students are given opportunities to teach at several levels in both language courses and other courses.
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  • The "Suicide" Problem in the Pāli Canon
    THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A. K. Narain University of Wisconsin, Madison, USA EDITORS L. M.Joshi Ernst Steinkellner Punjabi University University of Vienna Patiala, India Wien, Austria Alexander W. Macdonald Jikido Takasaki Universite de Paris X University of Tokyo Nanterre, France Tokyo, fapan Bardwell Smith Robert Thurman Carleton College Amherst College Northfield, Minnesota, USA Amherst, Massachusetts, USA ASSISTANT EDITOR Roger Jackson FJRN->' Volume 6 1983 Number 2 CONTENTS I. ARTICLES A reconstruction of the Madhyamakdvatdra's Analysis of the Person, by Peter G. Fenner. 7 Cittaprakrti and Ayonisomanaskdra in the Ratnagolravi- bhdga: Precedent for the Hsin-Nien Distinction of The Awakening of Faith, by William Grosnick 35 An Excursus on the Subtle Body in Tantric Buddhism (Notes Contextualizing the Kalacakra)1, by Geshe Lhundup Sopa 48 Socio-Cultural Aspects of Theravada Buddhism in Ne­ pal, by Ramesh Chandra Tewari 67 The Yuktisas(ikakdrikd of Nagarjuna, by Fernando Tola and Carmen Dragonetti 94 The "Suicide" Problem in the Pali Canon, by Martin G. Wiltshire \ 24 II. BOOK REVIEWS 1. Buddhist and Western Philosophy, edited by Nathan Katz 141 2. A Meditators Diary, by Jane Hamilton-Merritt 144 3. The Roof Tile ofTempyo, by Yasushi Inoue 146 4. Les royaumes de I'Himalaya, histoire et civilisation: le La- dakh, le Bhoutan, le Sikkirn, le Nepal, under the direc­ tion of Alexander W. Macdonald 147 5. Wings of the White Crane: Poems of Tskangs dbyangs rgya mtsho (1683-1706), translated by G.W. Houston The Rain of Wisdom, translated by the Nalanda Transla­ tion Committee under the Direction of Chogyam Trungpa Songs of Spiritual Change, by the Seventh Dalai Lama, Gyalwa Kalzang Gyatso 149 III.
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  • 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.
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  • 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.
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  • Ezekiel 1:1 1 Ezekiel 1:12
    EZEKIEL 1:1 1 EZEKIEL 1:12 EZEKIEL (The Book of Ezekiel) 1 Kum sawmthum dongkah a hla li sa hnin nga lo coeng. Kebar tuiva kah vangsawn lakli ah ka om vaengah vaan ong uh tih Pathen kah mangthui te ka hmuh. 2 Te vaengah manghai Jehoiakhin hlangsol kah kum nga hla nga lo coeng. 3 Kebar tuiva Khalden kho kah khosoih Buzi capa Ezekiel taengah BOEIPA ol om rhoe om coeng. Te vaengah BOEIPA kut anih soah pahoi tueng. BOEIPA kah Thangpomnah 4 Ka sawt vaengah tlangpuei lamkah hlipuei khohli tarha ha pawk. Cingmai kah a thah neh hmai khaw phaa tih a kaepvai neh a laklung kah a aa rhoe mah hmai lung kah hnaibok kah pang bangla om. 5 A laklung lamkah te khaw mulhing pali phek coeng tih a mueimae tah hlang phek la om. 6 Tedae khat rhip loh maelhmai pali neh amih khat rhip dongah phae pali om. 7 Amih kho tah a kho khaw thuem tih amih kho khopha tah saelca kho khopha bangla om. Te vaengah rhohum ngo kah a pang bangla khooi. 8 A phae hmui kah a kut khaw hlang kut bangla om. Amih pali te a vae pali ah khaw a maelhmai neh a phae boeih om. 9 A manu neh a la te a phae hum uh tih hoi uh thai pawh. Tekah hlang te a caeh vaengah tih a maelhmai neh a dannah la dawk pongpa uh. 10 Amih maelhmai te hlang maelhmai phek la om. Amih pali te bantang benah sathueng maelhmai la om tih a pali la banvoei benah vaito maelhmai neh a pali la atha maelhmai kap.
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  • Pali (In Various Scripts) Romanization Table
    Pali (in various scripts) Notes 1. Only the vowel forms that appear at the beginning of a syllable are listed; the forms used for vowels following a consonant can be found in grammars; no distinction between the two is made in transliteration. 2. The vowel a is implicit after all consonants and consonant clusters and is supplied in romanization, except when another vowel is indicated by its appropriate sign. 3. Exception: Niggahīta and saññaka combinations representing nasals are romanized by ṅ before gutturals, ñ before palatals, ṇ before cerebrals, n before dentals, and m before labials. 4. In Bengali script, ba and va are not differentiated. The romanization should follow the value of the consonant in the particular passage, ascertainable by checking the same passage as printed in other scripts. Romanization Bengali Burmese Devanagari Sinhalese Thai Vowels (see Note 1) a অ အ अ අ อ, อ ั ā আ အာ आ ආ อา i ই ဣ इ ඉ อ ิ ī ঈ ဤ ई ඊ อ ี u উ ဥ उ උ อ ุ ū ঊ ဦ ऊ ඌ อ ู e এ ဧ ए ඒ เอ o ও ဪ ओ ඔ โอ Consonants (see Note 2) Gutturals ka ক က क ක ก kha খ ခ ख ඛ ข ga গ ဂ ग ග ค gha ঘ ဃ घ ඝ ฆ ṅa ঙ င ङ ඞ ง Palatals ca চ စ च ච จ Romanization Bengali Burmese Devanagari Sinhalese Thai cha ছ ဆ छ ඡ ฉ ja জ ဇ ज ජ ช jha ঝ ဈ झ ඣ ฌ ña ঞ ည ञ ඤ , ญ Cerebrals ṭa ট ဋ ट ට ฏ ṭha ঠ ဌ ठ ඨ ฐ, ḍa ড ဍ ड ඩ ฑ ḍha ঢ ဎ ढ ඪ ฒ ṇa ণ ဏ ण ණ ณ Dentals ta ত တ त ත ต tha থ ထ थ ථ ถ da দ ဒ द ද ท dha ধ ဓ ध ධ ธ na ন န न න น Labials (see Note 4) pa প ပ प ප ป pha ফ ဖ फ ඵ ผ ba ব ဗ ब බ พ bha ভ ဘ भ භ ภ ma ম မ म ම ม Semivowels (see Note 4) ya য ယ य ය ย ra র ရ र ර ร la ল လ ल ල ล ḷa ဠ ळ ළ ฬ va ব ဝ व ව ว Sibilant sa স သ स ස ส Aspirate ha হ ဟ ह හ ห Romanization Bengali Burmese Devanagari Sinhalese Thai Niggahīta (see Note 3) Visagga ṃ ◌ः ḥ Romanization Khmer Lao Tua Tham/A Tua Tham/B Northern Thai Vowels (Independent) (see Note 1) a អ ອ - ā ◌ា ອາ - i ឥ ອ ິ ᩍ ī ឦ ອ ີ ᩎ u ឧ ອຸ ᩏ ū ឪ, ឩ ອູ ᩐ e ឯ ເອ ᩑ o ឲ, ឱ ໂອ - Vowels (Dependent) (see Note 1) a ◌ ◌ ◌ᩢ ā ◌ា ◌າ ◌ᩣ i ◌ិ ◌ິ ◌.
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  • Concise Pāli-English Dictionary
    CONCISE PĀLI-ENGLISH DICTIONARY BY AGGAMAHĀPAṆḌITA A. P. BUDDHADATTA MAHĀTHERA The author of “The New Pāli Course”, "English-Pāli Dictionary”, etc. and the editor of “The Buddhadatta’s Manuals”, “Sammohavinodanī”, etc. AGGĀRĀMA, AMBALANGODA FOREWORD A concise Pali-English Dictionary for use by students in schools and colleges has been a long-felt need. The only available Pali-English lexicon—the work of Childers being long out of print—is the famous publication of the Pali Text Society, but this too is fast becoming rare and difficult to procure. In any case the cost is too heavy for the average student. Hence it is gratifying to note that at long last a reputed scholar has come forward to satisfy this need and after several years of hard work has compiled what may prove to be the standard practical dictionary of the Pali language. The author is not only an eminent Elder of the Buddhist Order but one of the leading Pali scholars recognized both in the East and in the West as an authority on the subject. His experiences as a teacher at Ananda College, Colombo, and the considerable experience he has gained as a writer of text-books for school use, such as the now famous New Pali Course, make him admirably suited for the undertaking. There are but a few Buddhist Elders in direct contact with western scholarship through the English medium and the Rev. Buddhadatta is the most senior among that class of monks. It is to be observed that the author has kept more or less to the traditional sense of words while not altogether ignoring the meanings given by western scholars in their translations and lexicons.
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  • The Curricular Canon in Northern Thailand and Laos
    THE CURRICULAR Introduction: What defines a CANON IN NORTHERN canon? THAILAND AND LAOS In 1983 Charles Keyes wrote: Justin McDaniel* "the evidence from monastery libraries in Laos and Thailand ... reveals that what Abstract constitutes the Theravadin dhamma for people in these areas includes only a small portion ofthe total Tipi~aka, some Nissaya texts are idiosyncratic vernacu­ semi-canonical commentaries such as lar notes composed and used by Bud­ Buddhaghosa's Visuddhimagga, a large dhist monks in Northern Thailand and number of pseudo-jataka and other Laos between the 16th and early 20th pseudo-canonical works, histories of centuries. They evince a particular rela­ shrines and other sacred histories. tionship of the authors with the classi­ Liturgical works, and popular commen­ cal (i.e., originally composed in Pali) taries. Moreover, for any particular scripture of Theravada Buddhism as temple-monastery in Thailand and Laos well as with their intended audie~ce. the collection of texts available to They reflect certain understandings of th~ people in the associated community are the notions of authorship, textual au­ not exactly the same as those found in thenticity, the possibility of translation, another temple-monastery." 1 and homiletics. A comprehensive study reveals the early development of Bud­ Steven Collins used this statement and dhist curricula in the region and a de­ the research that supported it to develop tailed study pedagogical methods used his notion of a "ritual canon." The in these texts affords us a way to de­ "ritual canon[s]" are the collections of scribe the nature of Buddhist belief and texts used at any particular monastery practice with much greater precision.
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  • The Concept of 'Dhamma' in Thai Buddhism: a Study in the Thought of Vajiranana and Buddhadasa
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 1985 The Concept of 'Dhamma' in Thai Buddhism: A Study in the Thought of Vajiranana and Buddhadasa Pataraporn Sirikanchana University of Pennsylvania Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Philosophy Commons, and the Religion Commons Recommended Citation Sirikanchana, Pataraporn, "The Concept of 'Dhamma' in Thai Buddhism: A Study in the Thought of Vajiranana and Buddhadasa" (1985). Publicly Accessible Penn Dissertations. 954. https://repository.upenn.edu/edissertations/954 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/954 For more information, please contact [email protected]. The Concept of 'Dhamma' in Thai Buddhism: A Study in the Thought of Vajiranana and Buddhadasa Abstract Dhamma is one of the most important and most difficult concepts in Pali Buddhism. Its significance lies in the fact that the term points to both the essence and the goal of Buddhism. Its ambiguity, however, results from the variety of the term's interpretations depending on its contexts. This dissertation analyzes the concept of dhamma in the writings of the two foremost interpreters of Thai Buddhism in the modern and contemporary periods, Vajiranana (1860-1921) and Buddhadasa (1906- ), who, in differing ways, attempt to recover the original teaching of the Buddha's dhamma. The study first describes the anger of meanings of the term in the Pali canonical materials, and selected western interpreters, before focusing on its normative and popular significance in Thai Buddhism. After discussing the historical context in which Vajiranana and Buddhadasa have worked, the dissertation then provides a detailed exposition of their interpretations of dhamma.
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  • History of Buddhism and Jainism Upto 1000 A.D
    Syllabus M.A. Part - II Paper - VII : (Option B) History of Buddhism and Jainism upto 1000 A.D. 1. Sources (Buddhism) a) Canonical and Non-Canonical Pali Literature b) Art and Architecture. 2. The Buddha Life of Buddha (from Birth till the Mahaparinirvana). 3. Teachings of Buddha a) Four Noble Truths. Eight fold path b) Law of Dependent Origination. (Paticcaccsamuccapada) c) Origin and Development of Sangha and Vinaya. 4. Buddhism and its Expansion a) Three Buddhist Councils b) Dhamma messengers sent by Asoka (Ashoka) after 3rd Buddhist Council, c) Buddhist Sects. 5. Impact of Buddhism on Society. a) Epistemological and Logical Aspects of Buddhism. 6. Sources (Jainism) Agamas - Literature of Jaina. Art and Architecture. 7. The Mahavira. Life of Mahavira. 8. Teachings of Mahavira a) Ethics b) NineTattvas c) Anekaravada • d) Six Dravyas 9. Spread of Jainism. a) Three Jaina councils b) King Samprati‘s contribution. c) Major Jain Sects 10. Impact of Jainism on Society 1 SOURCES OF BUDDHISM : (LITERARY SOURCES) Unit Structure : 1.0 Objectives 1.1 Introduction 1.2 Importance of Various Sources 1.3 Literary Sources Canonical Pali Literature 1.4 Non-Canonical Pali Literature 1.5 How Authentic is Pali -Literature ? 1.6 Summary 1.7 Suggested Readings 1.8 Unit End Questions 1.0 OBJECTIVES (A) By reading this material student will understand which sources should be utilized for getting the information about Ancient Indian History and Culture & History of Buddhism itself. (B) Student will understand importance of the original literary sources known as ‗BUDDHA VACANA‘(Words of the Buddha) and its allied literature as a chief source for deriving information pertaining to history and culture.
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