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wheel273.pdf
wheel273.pdfAnanda the Guardian of the Dhamma719 viewsAnanda’s praise has been voiced on many occasions in the Páli Canon. The greatest recognition for a monk would surely have been when the Buddha asked him to substitute for him as a teacher and then later confirmed that he, himself, would not have presented the teachings in any other way. This praise was given by the Exalted One to Sáriputta (another famous disciple) and to Ánanda.Jun 16, 2014
wheel394.pdf
wheel394.pdfFundamentals of Buddhism 934 viewsFour Lectures:

1. The Essence of Buddhism (Radio Lecture, Colombo, 1933)
2. Kamma & Rebirth (Lecture, Ceylon University, 1947)
3. Paticca-Samuppada: Dependent Origination (Second Lecture under the Dona Alphina Ratnayaka Trust, University College, Colombo, 1938)
4. Mental Culture (Based on a lecture delivered in Tokyo, 1920).
Jun 16, 2014
wheel271.pdf
wheel271.pdfBag of Bones - A Miscellany on the Body734 viewsThe body is thought to be most obviously “me,” what I regard as the most tangible part of myself. Around it therefore are constructed many views, all of them distorted to some extent, which prevent insight arising into the body as it really is. This book is a small anthology relating to the body in various ways, and presents material which, if contemplated by the earnest and sincere student of Dhamma, will eventually provide fruitful insight and, thereby, freedom from the many desires and fears centered on the body.Jun 16, 2014
wheel188.pdf
wheel188.pdfIdeal Solitude - An Exposition of the Bhaddekaratta Sutta908 viewsThe Bhaddekaratta Sutta of the Majjhima Nikaya (No. 131) consists of a “summary” in four verses and an “exposition” dealing with some doctrinal points of considerable psychological and ethical import. Jun 16, 2014
wheel105.pdf
wheel105.pdfThe Four Nutriments of Life - An Anthology of Buddhist Texts722 viewsAll being subsist on nutriment” — this, according to the Buddha, is the one single fact about life that, above all, deserves to be remembered, contemplated and understood. If understood widely and deeply enough, this saying of the Buddha reveals indeed a truth that leads to the root of all existence and also to its uprooting. Here, too, the Buddha proved to be one who “saw to the root of things”. Hence, it was thought useful to collect his utterances on the subject of nutriment, together with the instructive explanations by the teachers of old, the commentators of the Páli scriptures.Jun 16, 2014
wheel085.pdf
wheel085.pdfBuddhism in Thailand - Its Past and Its Present1221 viewsJudging from archaeological finds and other historical evidence, it is safe to say that Buddhism first reached Thailand when the country was inhabited by a racial stock of people known as the Mon-Khmer who then had their capital, Dvárávati, at a city now known as Nakon Pathom about 50 kilometers to the west of Bangkok. The great pagoda at Nakon Pathom, Phra Pathom Chedi and other historical findings in other parts of the country testify to this fact as well as to the fact that Buddhism, in its varied forms, reached Thailand at four different periods, namely: I. Theraváda or Southern Buddhism II. Maháyána or Northern Buddhism III. Burma (Pagan) Buddhism IV. Ceylon (Lankavaísa) Buddhism.Jun 16, 2014
wheel001.pdf
wheel001.pdfThe Seven Factors of Enlightenment1058 viewsThe Tipitaka, the Buddhist canon, is replete with references to the factors of enlightenment expounded by the Enlightened One on different occasions under different circumstances. In the Book of the Kindred Sayings, V (Saíyutta Nikáya, Mahá Vagga) we find a special section under the title Bojjhaóga Saíyutta wherein the Buddha discourses on the Seven Factors of Enlightenment in diverse ways. In this section we read a series of three discourses or sermons recited by Buddhists since the time of the Buddha as a protection (paritta or pirit) against pain, disease, and adversity.Jun 16, 2014
wheel048.pdf
wheel048.pdfThe Discourse on the Snake Simile (Alagaddúpama Sutta)947 viewsThe discourse of the Buddha on the Snake Simile (Alagaddúpama Sutta) that is presented here, together with explanatory notes taken mostly from the commentarial literature, is the 22nd text in the “Collection of Discourses of Medium Length” (Majjhima Nikáya).Jun 16, 2014
bps-essay_45.pdf
bps-essay_45.pdfTwo Styles of Insight Meditation2134 viewsToday the practice of insight meditation has gained global popularity, yet in achieving this success it has undergone a subtle metamorphosis. Rather than being taught as an integral part of the Buddhist path, it is now often presented as a secular discipline whose fruits pertain more to life within the world than to supramundane release. Many meditators testify to the tangible benefits they have gained from the practice of insight meditation, benefits that range from enhanced job performance and better relationships to deeper calm, more compassion, and greater awareness. However, while such benefits may certainly be worthwhile in their own right, taken by themselves they are not the final goal that the Buddha himself holds up as the end point of his training. That goal, in the terminology of the texts, is the attainment of Nibbana, the destruction of all defilements here and now and deliverance from the beginningless round of rebirths.Jun 16, 2014
bps-essay_39.pdf
bps-essay_39.pdfLifestyles and Spiritual Progress1308 viewsNew comers to Buddhism often ask whether a person’s lifestyle has any special bearing on their ability to progress along the Buddha’s path, and in particular whether the Buddha had a compelling reason for establishing a monastic order governed by guidelines quite different from those that hold sway over the lay Buddhist community. If we suspend concern for questions of status and superiority and simply consider the two modes of life in their ideal expression, the conclusion would have to follow that the monastic life, lived in the way envisioned by the Buddha, is the one that conduces more effectively to the final goal.Jun 16, 2014
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