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02_Chinul_web.pdfVolume 2. Chinul Selected Works1929 viewsA Collection of Korean Buddhism in English. It's translated and compiled by great Scholars including Robert Buswell.Sep 03, 2012
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Samyutta-Nikaya-An-Anthology-I.pdfSaṃyutta NikÄya An Anthology - Part I1919 viewsThe Saṃyutta NikÄya is one of the five great divisions of the Sutta Piá¹aka of the PÄli canon, the Tipiá¹aka or “Three Baskets†of doctrine, constituting the Buddha-word for TheravÄda
Buddhism. The meaning of “Saṃyutta NikÄya†is “The Collection of Grouped Discourses†and it is so called because its material is arranged into groups (saṃyuttas) according to subject, of which there are fifty-six. These again are placed into five vaggas, sections or chapters, corresponding to the five divisions of this anthologyJul 03, 2011
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Ratana_Sutta-The_Three_Superb_Jewels.pdfRatana Sutta2051 viewsThe Buddha’s Discourse on The Three Superb Jewels and their intrinsic power, with an introduction, translation and explanations based on Pà li Sources by Bhikkhu Nà nadassana. Foreword by Most Ven. N. Ariyadhamma Mahà thera.
FREE HARD COPIES: For free and postage-free hard copies please email to: desamansoysa-at-yahoo.comJul 03, 2011
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The_Anscestral_Stupas_of_Shwedagon.pdfThe Ancestral Stupas of the Shwedagon Pagoda2562 viewsThe Shwedagon pagoda in Yangon is the unique landmark Pagoda of the country of Myanmar. This paper tries to present the evolution of the Stupa types from the very earlier time in India to the Gupta period (3rd-7th century A.D.) through Maurya, Sunga, Gandhara and Andhra dynasties, from the North-west frontier to the south of India; and then it continues to the evolution in early Myanmar through Pyu, Bagan and Hansawady Mon dynasties up to the existing Shwedagon Pagoda's architectural style, lastly renovated by the Mon queen Shin saw pu and king Dhamasedi, which went up to the height of 302 feet, until the summit of the golden umbrella was added by king Mindon of Mandalay in the early 19th century. Jul 02, 2011
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Wisdom_Develops_Samadhi.pdfWisdom Develops Samadhi5133 viewsAnapanasati Bhavana (developing the awareness of breathing) uses the breath as the objective support of the heart and consists in knowing and mindfulness (sati) of in and out breathing. In becoming aware of breathing, one should at first fix attention on the feeling of the breath at the nose or the palate (roof of the mouth), as it suits one, because this is where the breath initially makes contact, and one may use this as a marker point for holding one's attention. Having done this until one has become skilled, and the in and out breathing becomes finer and finer, one will progressively come to know and understand the nature of the contact of in and out breathing, until it seems that the breathing is located either in the middle of the chest or the solar plexus. After this one must just fix one's attention on breathing at that place and one must no longer be concerned about fixing attention on the breathing at the tip of the nose or the palate, nor about following it in and out with awareness…Feb 26, 2011
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Things_as_They_Are.pdfThings As They Are3551 viewsIn order to be principled and methodical in your training, keep your awareness constantly with the body. Keep mindfulness focused there and use wisdom to investigate within the sphere of the body. The more you investigate the body until you understand it clearly, the more sharply you will understand the affairs of feelings, memory, thought-formations, and consciousness, because all these things are whetstones for sharpening wisdom step by step. It's the same as when we bail water out of a fish pond: the more water we bail out, the more clearly we'll see the fish. Or as when clearing a forest: the more vegetation we cut away, the more space we'll see. When you use wisdom to contemplate in this way, the currents of the heart will become plain...Feb 26, 2011
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Forest_Dhamma.pdfForest Dhamma: A Selection of Talks on Buddhist Practice3434 viewsTraining the heart to attain happiness is the way that all the Buddhas proclaimed to be the right and true way. When our hearts never have time to rest and attain calm, they are not fundamentally different from those of animals. But when our hearts rest, relax and receive training, we will be able to see the harmful affects of thinking and imagining, and turbulence they cause in the heart. Then we will come to see the value of a calm heart. Once we have attained a state of mental calm, we will have reached the first stage of Dhamma, which will lead us steadily onwards. In other words, we will have a firmly established faith in the principles of Dhamma...Feb 26, 2011
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Arahattamagga.pdfArahattamagga, Arahattaphala: The Path to Arahantship4103 viewsAt present, all that is left of Buddhism are the words of the Buddha. Only his teachings ñ the scriptures ñ remain. Please be aware of this. Due to the corruption caused by the defiling nature of the kilesas, true spiritual principles are no longer practiced in present-day Buddhism. As Buddhists, we constantly allow our minds to be agitated and confused, engulfed in mental defilements that assail us from every direction. They so overpower our minds that we never rise above these contaminating influences, no matter how hard we try. The vast majority of people are not even interested enough to try: They simply close their eyes and allow the onslaught to overwhelm them. They don't even attempt to put up the least amount of resistance. Since they lack the mindfulness needed to pay attention to the consequences of their thoughts, all their thinking and all they do and say are instances of the kilesas giving them a beating. They surrendered to the power of these ruinous forces such a long time ago that they now lack any motivation to restrain their wayward thoughts...
Feb 26, 2011
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Nagarjuna.pdfNÄgÄrjuna and the Philosophy of UpÄya2047 viewsThe purpose of this article is to offer a different account of Nagarjuna than is found in contemporary Western scholarship. It will not ask what it means for causality, truth, the self, or consciousness to be "empty" in a very general sense, but rather how NÄgÄrjuna's philosophy relates to the soteriological practices of Buddhism and what it means for those practices to be "empty" of inherent nature. Rather than describing NÄgÄrjuna as a metaphysician this study will situate him squarely within the early Mahayana tradition and the philosophical problem of practice that is expressed through the doctrine of “skill-in-means†(upÄya-kausalya).
Sep 11, 2010
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Karaniya_Metta_Sutta3.pdfKaraniya Metta Sutta2758 viewsThis is a popular discourse, in the form of a poem, and one of the best known and most cited and recited in Theravada Buddhist countries. It is found in the Pali Canon's Khuddakapatha and Sutta Nipata with the title Metta Sutta (The Discourse on Friendliness). However, in order to
distinguish it from other `Metta-suttas' in the Pali Canon, this particular Metta Sutta is traditionally known as Karaniya Metta Sutta because its first verse commences with the Pali word Karaniya (one should act thus).Jul 17, 2010
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