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Sep 17
Paticca Samupada Sermon No. 7 – Ven Kaṭukurunde Ñāṇananda Thero
‘yaṁ bhikkhave sadevakassa lokassa samārakassa sabrahmakassa sassamanabrāhmaniyā pajāya sadevamanussāya idaṁ saccanti upanijjhāyitaṁ tadamariyānaṁ etaṁ musāti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ – ayaṁ ekānupassanā’ – 12 Dvayatānupassanā suttaṃ – Khuddakanikāye, Suttanipātapāḷi, 3. Mahāvaggo
“Monks, whatever that has been pondered over as ‘This is true’ by the world with its gods, Māras and Brahmas with its recluses and Brahmins, that by the Ariyans has been seen as it is with right wisdom as ‘That is false.’ This is one mode of contemplation.” And then the second mode of contemplation is introduced as follows:
Anattani attamāniṁ – passa lokaṁ sadevakaṁ – niviṭṭhaṁ nāmarūpasmiṁ – idaṁ saccanti maññati ‘yena yena hi maññati – tato taṁ hoti aññathā taṁ hi tassa musā hoti – mosadhammaṁ hi ittaraṁ’ “
See the world with all its gods entertaining a conceit of self where there is no self. Having entered into or entrenched in name and form, it loves to fancy: ‘This is the truth.’ With that the Buddha is stating the condition of the world and then he says: In whatever way one fancies a thing thereby it becomes otherwise. That itself is the falsity in it – the puerile deceptive thing that it is.”………
[pdf]http://www.dhammikaweb.com/wp-content/uploads/2015/09/7th_Sermon_Pahan_kanuwa_189.pdf[/pdf]
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Sep 13
The Way to the Beyond (Pārāyanavagga) Translated by Ānandajoti Bhikkhu
As the discussions recorded here were between the Buddha and highly developed meditators,
“By what is the world enveloped? Why does it not become clear? What do you say is its defilement? What is the world’s great fear?”
“Wisdom and mindfulness, and mind and body, dear Sir, please tell me this when asked: where do these things cease?”
“Who is satisfied here in the world? For whom is there no turmoil? Who is the wise man, who has known both ends, and is undefined in the middle? Who do you say is a Great Man? Who has gone beyond the seamstress here?
“To the one who is unmoved, who sees the root,2 I have come in need with a question: on account of what did the seers and men, nobles, and brahmins, here in the world offer many sacrifices to the Gods? I ask you, Gracious One, please tell this to me.”
“I ask you, Gracious One, please tell this to me, I think you have true understanding, and a developed self – how have these countless kinds of suffering arisen for those who are in the world?”
[pdf]http://www.dhammikaweb.com/wp-content/uploads/2015/09/The-Way-to-the-Beyond.pdf[/pdf]
Permanent link to this article: https://www.dhammikaweb.com/?p=19979
Sep 09
Soma Himi Charithapadhanaya – Indu Perera
පූජ්‍ය ගංගොඩවිල සෝම හිමි චරිතාපදානය – ඉන්දු පෙරේරා
මෑත ඉතිහාසයේ මෙරට පහළ වූ ධර්ම විනය පිළිබද මනා පරිචයකින් යුතු විචිත්‍රවත් ධර්ම කථිකයාණන්වහන්සේ නමක ලෙස ජනතා සම්භාවනාවට පත් වන පූජ්‍ය ගංගොඩවිල සෝම ස්වාමීන්වහන්සේගේ ළමා විය, තුරුණු විය සහ පැවිදි ජීවිතයේ පළමු දශක දෙක මුල්කොට ලියැවී ඇති සෝම හිමි චරිතාපදානය කියවීමෙදී අපට හොදින් වැටහී යන කරුනක් වන්නේ, උන්වහන්සේට අපේම සිංහල බෞද්ධයන්ගෙන් වුනු කැනහිලිකම්, සිත් රිදුම් අනන්තයි අප්‍රමානයි.
(උදා;සෝම හාමුදුරුවන් ගැන තරුණ පිරිස් කලකිරවන වෑයමක් -පිටු අංක.78-82,) නිදහසට කරුණු දක්වන කැසට් පටයක් පිටු අංක.134-138, ඕස්ට්‍රේලියාවේ ඇතැම් සිංහලයනට සෝම හිමිගේ ඇත්ත තිත්ත වෙයි පිටු අංක.153-157, , සෝම හාමුදුරුවන් ඕස්ට්‍රේලියාවෙන් නෙරපීමේ කුමන්ත්‍රණයක් පිටු අංක.158-163, උන්වහන්සේ අභියස සිටිමින්, උන්වහන්සේගේ ධර්ම කටයුතු වලට සම්බන්දධ වූවන් විසින්ම උන්වහන්සේට නින්දා කිරීම අතිශයින්ම කනගාටුදායක බව මෙම පොත කියවීමේදී පැහැදිලි වේ.
මින් ඉදිරියටවත් අප බෞදධයන් තම තමන්ගේ සුඛ විහරනයට/ප්‍රසිද්ධිය උදෙසා විශේෂයෙන්ම දායක සභා උපාදානය කර ගනිමින්, තමන්ගේ අනසකට යටත් කරගන්න වෙර දරන සහ දායක සභා ගසා කමින් සංඝයා වහන්සේලාට නිගරු කරමින්. මෙම උතුම්වූ සද්ධර්මය මෙලොවින් අතුරුදහන් කිරීමට කටයුතු නො කිරීමට මෙම පිටු කීපය කියවා හෝ යම් බෞද්ධයෙක් අධිෂ්ඨානය කරගන්නේ නම් එය මෙම උතුම්වූ ධර්මයේම යහපතටම හේතුවන අතර ධර්මය තවත් චිරාත් කාලයක් පැවතීමටද හේතුවක් වේ.
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Sep 05
Buddha-carita, or Life of Buddha – Aśvaghoṣa
Translated by E B Cowell
The Sanskrit text of the Buddha-carita was published at the beginning of last year [i.e 1893] in the ‘Anecdota Oxoniensia,’ and the following English translation is now included in the series ‘Sacred Books of the East.’ It is an early Sanskrit poem written in India on the legendary history of Buddha, and therefore contains much that is of interest for the history of Buddhism, besides its special importance as illustrating the early history of classical Sanskrit literature.
It is ascribed to Aśvaghoṣa; and although there were several writers who bore that name, it seems most probable that our author was the contemparary and spiritual advisor of Kaniṣka in the first century of our era. Hiouen Thsang, who left India in A. D. 645, mentions him with Deva, Nāgārjuna, and Kumāralabdha, ‘as the four suns which illumine the world;’1 but our fullest account is given by I-tsing, who visited India in 673.
He states that Aśvaghoṣa was an ancient author who composed the Alaṅkāra-śāstra and the Buddha-carita-kāvya, – the latter work being of course the present poem.
[pdf]http://www.dhammikaweb.com/wp-content/uploads/2015/09/Buddhacarita-Translation.pdf[/pdf]
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Aug 31
The Stories about The Foremost Elder Nuns – translated by Ānandajoti Bhikkhu
In the Book of the Ones in the Numerical Collection (Aṅguttaranikāya, 1.14) there is a bare list of seventy-four monks, nuns, laymen and laywomen whom the Buddha singled out as excelling in a certain spiritual quality they had developed.
No more information is given about them there, or the circumstances that led up to their being given these positions.
Although some of them are known from other places in the discourses to have held these positions, like the eldest disciples, others would be unknown today, if they were not named here.
The commentary on the Numerical Discourses, a section of which is translated here, tries to fill in this lacuna by providing detailed histories of the disciples, telling when and where they made an aspiration to hold the position; the good deeds they did, and the story of their last life.
Some of the life histories given here are long and detailed, while others are brief and hardly accomplish their aim of explaining why they were appointed to their position; a number are justly famous, while a few are short and easily forgotten.
All the stories, however, play a very important role in the teaching, as they show that people with very different backgrounds – both fortunate and unfortunate – were capable of attaining the highest aim in life when given the right teachings at the right time, and they therefore serve as inspirations and role models for us today.
[pdf]http://www.dhammikaweb.com/wp-content/uploads/2015/08/Foremost-Elder-Nuns_Updated.pdf[/pdf]
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Aug 26
Jhana – Ven. Kidagammulle Pemasiri Thero
ධ්‍යාන – පූජ්‍ය කිඩගම්මුල්ලේ පේමසිරි හිමි
In Sinhalese with English subtitles!
ධ්‍යාන කියා ගොඩක් දෙනෙක් සිතන්නේ සිත භවාංග වෙනවා. නිදිගන්න සිතකට යනවා.
ඒ නිදිගන්න සිත තත්පරයක් හරි තිබුන නම්, වරුවක් තිබුන නම් ඒක සැපයි. ඒ නිදිගත් සිතේ සැපය ධ්‍යානය යි කියා කථා කරන වා. අන්න වැරදුණු තැන….
ඉන්පසු ඉතාමත් විසිතුරු අන්දමින් පහත සූත්‍රය උපයෝගි කරගනිමින් පේමසිරි ස්වාමීන්වහන්සේ දේශනා කොට වදාළ ධම්ම කරුණු අවබෝධයෙන් වටහා ගැනීමට පහත දේශනයට සවන් දෙන්න. 6.අස්‌සජිසුත්‌තං, (පාළි/සිංහල) 1.ඛන්‌ධසංයුත්‌තං 9.ථෙරවග්‌ගො, සංයුත්‌තනිකායො.
The mind at the sensual plane immediately after the Jhana is much different. What people usually think is jhana is actually state of Bhavanga. The mind is in state of (deep) sleep whether that state last for a second or two or lasts for half day. And it is this sense of comfort, in that mind of sleep people speak of Jhana. And that is where error lies. …..6. Assajisuttaṃ, Khandhavaggo, 1. Khandhasaṃyuttaṃ, Saṃyuttanikāyo
.…He knows birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish. 22. Feeling pleasant feelings he knows they are impermanent, should not cling to them and enjoy them……….Feeling feelings limited to the body, he knows I feel feelings limited to the body Feeling feelings that end life he knows I feel feelings that end life. He knows, at the breakup of the body, before life ends, all feelings and all non-enjoyments will be cooled
25. Assaji, like a flame that burns on account of oil and a wick would extinguish when the oil and the wick finishes. In the same manner Assaji,………..
English translation of the above sutta (Close meaning to Pali sutta)
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Source : Dharma Library
Permanent link to this article: https://www.dhammikaweb.com/?p=19847
Aug 15
Ven. Bhikkhu Bodhi – The Four Noble Truths of the Climate Crisis
Description for the US Buddhist Leaders Conference at George Washington and the White House, Washington, DC on May 14 2015
Ven. Bhikkhu Bodhi is the President of the Buddhist Association of America (BAUS) and the founder and director of Buddhist Global Relief..
Permanent link to this article: https://www.dhammikaweb.com/?p=19825
Aug 12
Paticca Samupada Dharma(1st Volume) – Ven Kaṭukurunde Ñāṇananda Thero
පටිච්ච සමුප්පාද ධර්මය (පළමු වෙළුම) – පූජ්‍ය කටුකුරුන්දේ ඤාණනන්ද හිමි
තිලෝගුරු භාග්‍යවත් සම්මා සම්බුදුරජාණන් වහන්සේ සම්මා සම්බෝධිය ලබා ගෙන, ඒ පර්‍යංකයේම විමුක්ති සුවය විඳිමින් සත්දිනක් වැඩ සිටියා. ඒ සත්දින අවසානයේ දී ඒ තුන් යම් රැයම පටිච්චසමුප්පාද ධර්මය හොඳින් මෙනෙහි කල බව උදාන පාළියේ බෝධිවග්ගයේ එන මුල් සූත්‍ර තුනේ සදහන් වෙනවා.
තමන් වහන්සේ ඒ පටිච්චසමුප්පාද ධර්මය ඒ තුන් යම් රැය තුල තුන් ආකාරයකින් මෙනෙහි කල බවප්‍රීති වාක්‍ය වශයෙන් ප්‍රකාශ කෙරෙන ගාථා තුනයි මෙම දේශනයට මාතෘකාව වන්නේ. පටිච්චසමුප්පාද ධර්මය අංග දොලසකින් සමන්විත බව අප කවුරුත් දන්නා කරුණ කි. ඇතැම් අය ඉතින් භාවනාවටත් කියවගෙන යනවා මේක. මේ අංග දොලසම ප්‍රත්‍ය ධර්මයන්…….
දැන් අප කීවනේ පටිච්චසමුප්පාද මෙනෙහි කරන තුන් ආකාරයක් තියෙනවා කියා, පලමු යාමය බුදුරජාණන් වහන්සේ මෙනෙහි කලේ හට ගැනීම පිලිබඳවයි. එනම් අනුලෝම, අර ඇතිවීම පිලිබදව, සමුදය පැත්ත.
ඔන්න එතකොට මධ්‍යම යාමයේ මෙනෙහි කල ආකාරය, මේ ප්‍රත්‍ය ධර්මයන්ගේ නිරෝධය ක්ෂය වීම දුටුවා එනම් පටිලෝම අවස්ථාව. ඔන්න තුන්වෙනි යාමය එය වඩා ගැඹුරුයි. තුන්වෙනි යාමයේ දී මොකද කලේ මේ දෙකම එකතු කර, අනුලෝම – පටිලෝම දෙකම එකවිට ඒක දක්වන්නේ මෙහෙමයි.
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Aug 05
Paticca Samupada-Sermon No. 6 – Ven Katukurunde Ñāṇananda Thero
732.‘‘Jātimaraṇasaṃsāraṃ, ye vajanti .Punappunaṃ, Itthabhāvaññathābhāvaṃ avijjāyeva sā gati.
Avijjā hayaṃ mahāmoho, yenidaṃ saṃsitaṃ ciraṃ,
Vijjāgatāva ye sattā nāgacchanti1- punabbhavan. – 3-12 Dvayatānupassanā suttaṃ -Khuddakanikāye, Suttanipāto. [BJT Page 228] [\x 228/]
What is called ‘life’ is the period between birth and death. What is called ‘saṁsāra’ is the alternation between birth and death. We have taken up as the topic of our sixth sermon on Dependent Arising two verses that highlight the connection between these two.
“Monks, whatever skillful contributory mental states there are, that are noble and effectively leading up to enlightenment, if there are any persons who question about the justifiable purpose of listening to them, they should be told:
“It is just for the purpose of knowing as it is the dualities in this Dhamma. And what would you call a duality? …….
“Monks, if there are any who put the question ‘Could there be another mode of contemplating correctly the duality?’ – they should be told: ‘There is’, and how?………
‘Jāti maraṇa saṁsāraṁ – ye vajanti punappunaṁ itthabhāvaññathābhāvaṁ – avijjāyeva sā gati’
“Those who keep wandering again and again in this saṁsāra which is an alternation between birth and death tantamount to a ‘thisness’ and ‘otherwiseness’, are involved in a journey which is merely a perpetuation of ignorance.”
‘avijjā hayaṁ mahāmoho – yenidaṁ saṁsitaṁ ciraṁ vijjāgatā ca ye sattā – nāgacchanti punabbhavam’
“Ignorance is the great delusion due to which one has wandered long in this saṁsāra. Those beings that are endowed with knowledge do not come back to repeated existence.”
[pdf]http://www.dhammikaweb.com/wp-content/uploads/2015/08/6_Sermon_Pahan_kanuwa_188.pdf[/pdf]
Permanent link to this article: https://www.dhammikaweb.com/?p=19781
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