Tripitaka divided into three categories. For the period 600-300 B.C., there is for the first time the possibility of comparing evidence from different kinds of literary sources of history sources.
The first four books of the Sutta Pitaka and the entire Vinaya Pitaka were composed between the 5th and 3rd centuries B.C., the Sutta Nipāta also belongs to this period, the Kuddhaka Nikāya and the Ᾱhidhamma pitaka are later works. Scholars, generally date the Abhidhamma works to originating some-time around the 3th century B.C, 100 to 200 years after the death of the Buddha.
Sub-commentaries or Anutīkās are also categorized as aṭṭhaḳathās. Of the various Pāli commentators Venerable Buddhadatta, Buddhaghosa and Dhammapala may be mentioned as the foremost who contributed to the Pāli commentaries known as aṭṭhaḳathās. Buddhadatta (4th-5th century A.D.) went to Sinhala to study Buddhist Pāli Ᾱgamas and their exegetical tradition supposed to have been collected by Mahinda, brother of Ashoka.
The main works composed by him are (i) Uttaraviniccaya comprising (ii) Vinayaviniccaya, booth these works are the summaries of the Samatapāsādikā. (iii) Abhidhammavatāra and (iv) Rupārupavibhaga are compendia-works. The Sinhala commentaries have come down to us; information regarding them can be gleaned from the Pāli commentaries which displaced them, and from later works.
The Aṭṭhaḳathā referred to are: ‘(1) Mahā-aṭṭhaḳathā or Mūla- aṭṭhaḳathā, also referred to as Aṭṭhaḳathā, (2) Uttaravihāra-aṭṭhaḳathā, (3) Mahā-paccariya-aṭṭhaḳathā, (4) Kurundīaṭṭhaḳathā, etc.’ Buddhaghosa specifically mentions that he is making this Maha-aṭṭhaḳathā body. He made mahāaṭṭhaḳathā as one of the most important Sinhala aṭṭhaḳathās, and at the time Buddhaghosa arrived in the island, i.e. in the early fifth century.
The Dipavaṃsa ("History of the Island") seems to be a poor redaction in Pāli of an older Old Sinhalese version of how Sri Lanka was occupied and built.
During and after the "revival" and spread of the Theravada in the centuries after AD 1000, more Theravada literature was made: commentaries and independent works written to Pāli in Sri Lanka. And then, A.D. 1,000 Savigahe, A.D. 1,000 own-word {Tikā- sub commentaries}, Gantipāda, Grammar, Vamsakathā, Sandesa, Bhesajjamanjusa, Chandas Alankara poetic and Inscriptions Shilarlipi.
In the Araña-vibhanga Sutta of the Mijjimanikaya discourse is an exhortation on the practice of the Middle Path; ‘You should not cling to a regional language; you should not reject common usage.’ So it is said. Here, bhikkhus, in different regions, they call a ‘bowl’ “pāti, ‘pāli’, patta, vittha, serāva, dhāropa, poṇa or pisīla.” The word Pāli itself signifies "line" or "‘canonical’ text", in the sense of the line of original text quoted. This name for the language seems to have its origins in commentarial traditions.
In the Linguistic history of India, during the period from the 2nd or 3rd Century B.C., to the 5th Century. The Buddha taught in Magadha. It is likely that he taught in several closely related dialects of Middle Indo-Aryan, which had a very high degree of mutual intelligibility.
There is no attested dialect of Middle Indo-Aryan with all the features of Pāli. “Ye keci buddham saranam gatase na te gamissanti apaya-bhumim pahaya manusam deham deva- kayam paripuressantiti” "Those who have gone to the Buddha as refuge will not go to the realms of deprivation. On abandoning the human body, they will fill the ranks of the gods."
Pāli is a phonetic language with no written alphabet of its own. Students of the language have, therefore relied on their own native alphabets to read and write Pāli, ever since the 1st century BC, when Sri Lankan scribes first recorded the Tipitaka in the Sinhala alphabet.
European scholars thus began representing the more problematic Pāli phonemes by augmenting the roman alphabet with a system of letter-pairs and diacritics, including the macron (horizontal bar), dot-over, dot-under, and tilde: ā, ī, ū, ṅ, ñ, ṭ, ṭh, ḍ, ḍh, ṇ, ḷ, ṃ.
European scholars thus began representing the more problematic Pāli phonemes by augmenting the roman alphabet with a system of letter-pairs and diacritics, including the macron (horizontal bar), dot-over, dot-under, and tilde: ā, ī, ū, ṅ, ñ, ṭ, ṭh, ḍ, ḍh, ṇ, ḷ, ṃ.
The following letter, the syllable onset in IPA. And the way, the letter is referred to in Burmese, which may be either a descriptive name or just the sound of the letter, arranged in the traditional alphabet. As with other Brahmi scripts, the alphabet is arranged into different groupings of five letters called Pāli vagga based on articulation. Within each group, the first letter is an un-aspirated consonant (kaṇṭhaja), the second is the aspirated consonant version (Tāluja), the third and fourth are equivalent voiced consonant versions (Muddhaja, Dantaja), and the fifth is a nasal consonant (Oṭṭhaja).
This is true of the first twenty five letters in the alphabet, which are called grouped together as Pāli vagga byañjana. The remaining eight letters are grouped together as lit "without group" a vagga, as they are not arranged in any particular pattern.
Ka, kha, ga, gha, ṅa: Kaṇṭhaja (gutturals)
Ca, cha, ja, jha, ña: Tāluja (palatals)
Ṭa, ṭha, da, dha, na: Muddhaja (linguals)
Ṭa, ṭha, da, dha, na: Dantaja(dentals)
Ṭa, ṭha, da, dha, na: Dantaja(dentals)
Pa, pha ,ba, bha, ma: Oṭṭhaja (labials)
Ya, ra, la, va, sa, ha, ḷa and aṃ.
Lesson - 10.3.11 By. Ashin Indaka (Kyone Pyaw)
Lesson - 17.3.11 By. Ashin Indaka (Kyone Pyaw)
Lesson - 31.3.11 By. Ashin Indaka (Kyone Pyaw)
(Pāli Commentaries)
Lesson - 10.3.11 By. Ashin Indaka (Kyone Pyaw)
(Pāli Commentaries)
The Buddha’s teachings {Dhamma} that he delivered for forty five years. They have also been divided in different forms. Two divisions Dhamma and Vīnaya: Three parts; the early one, the middle one, and the last one; Three Pitakas or Baskets, i-e., Suttanta-pitaka (Basket of the Discourses), Vinaya –pitaka (Basket of the Rules) and Abhidhamma-pitaka (Basket of the Higher Doctrine).
The following gives a list of the works done by five according to format; Diganikāya “long Discourses”, Majjhimanikāya “Middle Discourses”, Samyuttanikāaya “Connected Discourses”, Anguttaranikāya “Gradual sayings”, and Khuddakanikāya “Miscellaneous Discourse in the collection”.
Traditional, they are believed to consist of eighty four thousand (84,000) Aggregates of the Dhamma. The Milindapañhā and many commentaries considered all three Pītakas to be the Buddha teachings. On this point, Ven. Buddhaghosa also mentioned in passing that Ashin Ᾱnanda Thera learnt 82,000 of the aggregates of the Dhamma from the Buddha himself and another 2,000 aggregates of the Dhamma from the Buddhas own disciples.
In this way, The Buddha was born in 563 B.C, and demised in 483 B.C, at the time age of 35, he attained Buddha-hood. He then preached for forty five years for the wed-fare and happiness of many from the day he delivered the first sermon, Dhamṃacaḳḳapavaṭṭana-sutta to a group of five ascetics until he attained final deliverance (parinibbāna) at the rippled age of eighty years. Tripitaka was completed with composition of Kathāvatthu in the Third Buddhist Council.
The early time of using the term Pāli can go back to the third century B.C, (300 B.C). The Pāli conmentaries were translated by Buddhaghosa by the fifth century A.D. (500 A.D). Buddhaghosa is the greatest commentator, he wrote commentaries to the Vīnayapitaka and the four major nikāyas, we have today five nikāyas including Khuddaka-nikāya.
The first text which refers to the word Khuddaka-nikāya is Milindapañha which was originally around the first century B.C. and later its extension look place around the first century A.D., about the time of the Milindapañha. Milindapañha unfolds as a dialogue King Milinda.
The first text which refers to the word Khuddaka-nikāya is Milindapañha which was originally around the first century B.C. and later its extension look place around the first century A.D., about the time of the Milindapañha. Milindapañha unfolds as a dialogue King Milinda.
The King Milinda, his different name is King Menander (lay man). We have to examinethree books belong to period, historical of pāli literature canonical and Non-canonical with reference to the following books- Milindapañha, Petakopadesa and Nettippakārana. The Nettippakārana, a work of un-dubitable Theravada pedigree, contains a great number of quotations treated as canonical which yet cannot be found in the Pāli canon. Although historical, doctrinal and textual problems abound in the Milindapañha, such problems are secondary in very importance with the fact of the work itself.
One day, after that period of seven years and ten months, when Sonuttara was returning home after some business, he saw Venerable Rohona on the road asked him. “Did you mendicant come to our house yesterday but you said ‘you received something,’ are you allowed to lie?” Monk replied “for seven years and ten months, I visited your house and did not received even a polite refusal, ‘Pass on’, but yesterday I was addressed with the words ‘pass on’ that spoke thus”.
Sonuttara thought “having received only so little as those friendly words, those monk say that they received something. So what will they not say when they get some food?.” He then gave the monk the food every day. Each day, before he left the house after the meal, he spoke a few words of the Buddha. Ten months after conception Sonuttara’s wife gave birth to a son who was named Nāgasena. When he was seven years old his father told him “Dear- Nāgasena, you should train yourself in the trainings of a brain family”.
Young Nāgasena memorized three Vedas after a single repletion. One day, Nāgasena asked Ven-Rohana “Dear sir, do you know the crafts?” “Yes, boy, I know the crafts and even the supreme mantra in the world.” “Will you be able to teach me that?” “Yes, boy, I can” “well then, teach me.” “This is not the right time, boy. We have entered among the houses for alms.”
After monk has eaten, boy said “teach me the mantra now”. Monk replied “when you wear the robes as I do, then I will teach you.” Then monk took boy to guarded plateau and let him go forth in the presence of the Arahants. Ven-Rohana decided to teach the Abhidhamma as he thought Nagasena was clever and would master it easily.
Sonuttara thought “having received only so little as those friendly words, those monk say that they received something. So what will they not say when they get some food?.” He then gave the monk the food every day. Each day, before he left the house after the meal, he spoke a few words of the Buddha. Ten months after conception Sonuttara’s wife gave birth to a son who was named Nāgasena. When he was seven years old his father told him “Dear- Nāgasena, you should train yourself in the trainings of a brain family”.
Young Nāgasena memorized three Vedas after a single repletion. One day, Nāgasena asked Ven-Rohana “Dear sir, do you know the crafts?” “Yes, boy, I know the crafts and even the supreme mantra in the world.” “Will you be able to teach me that?” “Yes, boy, I can” “well then, teach me.” “This is not the right time, boy. We have entered among the houses for alms.”
After monk has eaten, boy said “teach me the mantra now”. Monk replied “when you wear the robes as I do, then I will teach you.” Then monk took boy to guarded plateau and let him go forth in the presence of the Arahants. Ven-Rohana decided to teach the Abhidhamma as he thought Nagasena was clever and would master it easily.
Early one morning, Ven- Nāgasena thought about that, Ven-Rohana was able to read, his mind and told him “You thought unsuitable, Nāgasena. That was not suitable for you”. Ven-Nāgasena apologized to him, saying “Forgive me, revered sir, I will not think such thoughts again”.
Ven-Rohana said, there is a town called Sāgala where King Milinda is reigning. If you go there and tame that King and make him gain confidence in our teaching, then I will forgive you.” Nāgasena had given his thinks and was reflecting on the Dhamma = cause ( Aṭṭha = effect, Niruthi = communication, Patibhāna = cognition) he himself had taught her, Nagasena aroused insight and was established in the fruit of stream entry as he was sitting on that very seat, then Nagasena fully realized The Four Noble Truths and attained Arahaṭṭamaggañāna.
Ven-Rohana said, there is a town called Sāgala where King Milinda is reigning. If you go there and tame that King and make him gain confidence in our teaching, then I will forgive you.” Nāgasena had given his thinks and was reflecting on the Dhamma = cause ( Aṭṭha = effect, Niruthi = communication, Patibhāna = cognition) he himself had taught her, Nagasena aroused insight and was established in the fruit of stream entry as he was sitting on that very seat, then Nagasena fully realized The Four Noble Truths and attained Arahaṭṭamaggañāna.
The Four Noble Truths are- Dukkha (effect), Samudaya (cause), Nirodha (effect) and Magga (cause). Arahant means ‘a human being who understand the truth: it is applied mainly to the teaching of the Four Noble Truths’. This understanding of dukkha is the insight the first Noble Truth.
What is the most important? The most important are Arahant, to attain Arahanship. They started to meditate, later attained Arahanta-hood. Buddha has advised us what to do. Instead of believing, are must practice Pariyaṭṭi (learning), Patipaṭṭi (meditation) and Pativeda. There are three ways to practice. Learning we gain wonderful knowledge about Buddha and his teaching, is most important to attain Nibbāna. This is the way to five in this world to get rid of our suffering.
Arahan is different knowledge, therefore Milinda want, he asked to Arahan, he like to Arahan.
“Yo paticcasamūppādam passati, so Dhammam passati.
“Yo paticcasamūppādam passati, so Dhammam passati.
Yo Dhammam passati, so paticcasamūppādam passati.”
“One who see paticcasamūppāda, sees the Dhamma.
One who see the Dhamma, sees paticcasamūppāda.”
Lesson - 17.3.11 By. Ashin Indaka (Kyone Pyaw)
Abhidhammaṭṭha-sangaḥa Gantha is the name of the book. Abhidhamma literally means “Higher Doctrine”, Attha here means “things”. Sangaḥa means “a compendium or shortence abridge”, and Gantha means “Texts”. The prefix “Abhi” is used in the sense of preponderant great, excellent, sublime, distinct, etc,. Dhamma is a multi-significant term, derived from the root char, to hold, to support.
The Abhidhammaṭṭha-sangaḥa contains nine chapters, It opens by enumerating the four ultimate realities- consciousness (citta), mental factors (cetasīka), matter (rūpa) and Nibbāna. The detailed analysis of these is the project set for its first six chapters.
The Abhidhammaṭṭha-sangaḥa contains nine chapters, It opens by enumerating the four ultimate realities- consciousness (citta), mental factors (cetasīka), matter (rūpa) and Nibbāna. The detailed analysis of these is the project set for its first six chapters.
The twelfth century to the present day is the first mentioned, the ‘Abhidhammaṭṭhasangaḥa’
“The Compendium of things contained in the Abhidhamma”. Its popularity may be accounted for by its remarkable balance between concision and comprehenensiveness. The fifth century and continuing well through the twelfth, short manuals or compendia of the Abhidhamma.
In Burma (Myanmar) these are called “let-than” or “little-finger manuals”, of which there are-
In Burma (Myanmar) these are called “let-than” or “little-finger manuals”, of which there are-
1. Abhidhammaṭṭha Sangaḥa = by Ᾱcariya Anuruddhā;
2. Nāmarūpa-pariccheda = by Ᾱcariya Anuruddhā;
3. Paramattha-vinicchaya = by the same (?);
4. Abhidhammavatāra = by Ᾱcariya Buddhadatta;
5. Rūpārūpa- vibhaga = by the same;
6. Sacca - sankhepa = by Ven- Dhammapāla;
7. Moha - vicchedanī = by Ven- Kassapa;
8. Kemā- pakārana = by Ven- Kemā;
9. Nāmacāra-dipaka = by Ven- Saddhamma jotipāla, and
10. Nāmarūpa- samāsa = Not known author.
The Theravāda Buddhist world the Abhidhammaṭṭha Sangaḥa is always used as the first textbook in Abhidhamma studies. In Buddhist monasteries, especially in Burma (Myanmar), novices and young Bhikkhus are required to learn the Sangḥa by heart before they are permitted to study the book of the Abhidhamma Pitaka and its Commentaries.
A brief outline of the contents of the seven canonical Abhidhamma books will provide some insight into the plethora of textual material to be condensed and summarized by the Abhidhammaṭṭha Sangaḥa. These are;
1. Dhammasanganī - “Enumeration of Phenomena”,
2. Vībhanga - “Book of Analysis”,
3. Dātukatha - “Discourse on Elements”,
4. Puggalapaññattī - “Concepts of Individuals”,
5. Kathāvatthu - “Points of Controversy”,
5. Kathāvatthu - “Points of Controversy”,
6. Yamaka - “Book of Pairs”,
7. Patthāna - “Book of conditional Relations”
The books of the Abhidhamma Pitaka have, the most important works of this class are the authorized commentaries of Ven-Buddhaghosa. These are three in number, the Atthasalini, “The expositor, the commentary to the Dhammasanganī”, the Sammohavīnodanī, “The Dispeller of Delusion”, the commentary to the Vībanga, and the Pañcappakārana Atthakathā, the combined commentary to the other five treatises.
Each of the commentaries in turn has its sub-commentary (mūlatīkā), and these in turn each have a sub-subcommentary (Anutīkā).
Each of the commentaries in turn has its sub-commentary (mūlatīkā), and these in turn each have a sub-subcommentary (Anutīkā).
The Abhīdhammaṭṭha Sangḥa cannot be easily understood without explanation. Therefore, to elucidate its terse and pithy synopsis of the Abhidhamma philosophy, a great number of Tikā, these are;
1. Abhīdhammattha-sangaḥa Tikā - by Acarīya Navavimalabuddhī,
2. Abhīdhammatth-vibavini Tikā - by Acarīya Sumangalasamī,
3. Sankhepa-vannana - by Ven-Sadhammajotīpāla,
4. Paramatthadipanī Tikā - by Ledi-Sayādaw,
5. Manīsaraminju Tikā - by Ven-Ariyavamsa,
6. Ankura Tikā - by Ven-Vimala,
7. Navanita Tikā - by Dhammananda Kosambī,
8. Madu Tikā - ………
9. Vikācini Tikā - ………
All three dimensions of the Abhidhamma- the philosophical, the psychological, and the ethical. The Abhidhamma to be noted here contributed by the final book of the Pitaka, the Patthana- is a set of twenty four conditional relations laid down. This scheme of conditions supplies the necessary complement to the analytical approach that dominates the earlier books of Abhidhamma.
The method of analysis proceeds by dissecting apparent wholes into their component parts, this analysis of mind is not motivated by theoretical curiosity. Synthetic method plots the conditional relations of the bare phenomena obtained by analysis to show that they are not isolated self-contained units but nodes in a vast multi – layered web of inter- related, inter-dependent events.
The method of analysis proceeds by dissecting apparent wholes into their component parts, this analysis of mind is not motivated by theoretical curiosity. Synthetic method plots the conditional relations of the bare phenomena obtained by analysis to show that they are not isolated self-contained units but nodes in a vast multi – layered web of inter- related, inter-dependent events.
The analysis (Eternalism) method of the earlier treatises of the Abhidhamma Pitaka and the synthetic (Nihilism) method of the Patthana establish the essential unity of the twin philosophical principles of Buddhism. The first six books his body did not emit rays, however, upon coming to the Patthana his body emit rays of six colors- indigo, golden, red, white, tawny and dazzling.
The Buddha expanded the Abhidhamma, not in the human world to his human disciples, but to the assembly of Devas in the Tavatimsa heaven, and there, seated on the Pandukambala stone at the foot of Paricchattaka tree, for the three months of the rains, he taught the Abhidhamma to the devas (gods) who the assembled from the ten thousand world-system. He made the chief recipient of the teaching his mother ‘Mahāmāyā-devi’, who had been reborn as a deva.
The Buddha would descend to the human world to go on alms round in the nor-them region of Uttarakuru, after collecting alms food he went to shore of Anotatta lake to partake of his meal. The Elder Sāriputta, the General of the Dhamma, would meet the Buddha there and receive a synopsis of the teaching given that day in the Deva world. “Then to him the Teacher gave the method”. Having learned the Dhamma taught him by the Blessed one, Sāriputta in turn taught it to his own circle of 500 pupils, and thus the textual recessions of the Abhidhamma Pitaka was established.
Abhidhama and it basis architecture originate from the Buddha, the actual working out of the details. They are -
The Buddha would descend to the human world to go on alms round in the nor-them region of Uttarakuru, after collecting alms food he went to shore of Anotatta lake to partake of his meal. The Elder Sāriputta, the General of the Dhamma, would meet the Buddha there and receive a synopsis of the teaching given that day in the Deva world. “Then to him the Teacher gave the method”. Having learned the Dhamma taught him by the Blessed one, Sāriputta in turn taught it to his own circle of 500 pupils, and thus the textual recessions of the Abhidhamma Pitaka was established.
Abhidhama and it basis architecture originate from the Buddha, the actual working out of the details. They are -
- Ven- Buddhaghosa
- Lovāmahapāya
- Lohapāsāda
- Subbasāmayikaparise
- Mangalārāmavāsi
- Tissabhūti
- Gamavāsi Sumana deva.
Lesson - 31.3.11 By. Ashin Indaka (Kyone Pyaw)
(Pāli Commentaries)
The Vinaya Pitaka is made up of five books:
(1) Pārājika Pāli
(2) Pācittaya Pāli
(3) Mahāvagga Pāli (Māha is big or great)
(4) Cūlavagga Pāli (Cūla is small)
(5) Parivāra Pāli
Pārājika Pāli is Book I of the Vinaya Pitaka, this athakathā is a Sammantapāsādikā, Pātimokkha Atthakathā is a kaṅkhavitarani, it gives the important rules of discipline concerning Pārājika and Sanghādisesa, as well as Aniyata and Nissaggiya which are minor offences.
Pārājika discipline consists of four sets of rules laid down to prevent four grave offences. These rules is defeated in his purpose in becoming a Bhikkhu. In the parlance of Vinaya, the Pārājika Ᾱpatti falls upon him; he automatically loses the status of a bhikkhu; he is no longer recognized as a member of the community of bhikkhus and is not permitted to become a bhikkhu again. He has either to go back to the household life as a layman or revert back to the status of a novice. Eight Pārājika offences which lead to loss of status as a Bhikkhuni.
Pārājika discipline consists of four sets of rules laid down to prevent four grave offences. These rules is defeated in his purpose in becoming a Bhikkhu. In the parlance of Vinaya, the Pārājika Ᾱpatti falls upon him; he automatically loses the status of a bhikkhu; he is no longer recognized as a member of the community of bhikkhus and is not permitted to become a bhikkhu again. He has either to go back to the household life as a layman or revert back to the status of a novice. Eight Pārājika offences which lead to loss of status as a Bhikkhuni.
Samhghādisesa discipline consists of a set of thirteen rules which require formal participation of the Samgha from beginning to end in the process of making him free from the guilt of transgression. Aniyata means indefinite, uncertain. There are two Aniyata offences the nature of which is uncertain and indefinite as to whether it is a Pārājika offence, a Samghādisesa offence or a Pācittiya offence. It is to be determined to provisions rules.
There are thirty rules under the Nissaggiya category of offences and penalties which are laid down to curb inordinate greed in bhikkhus for possession of material things such as robes, bowls etc. The Pācittiya Pāli which is Book II of the Vinaya Pitaka deals with the remaining sets of rules for the monks, namely- the Pācittiya, the Pātidesaniya, Sekhiya, and Adhikaranasamatha.
There are thirty rules under the Nissaggiya category of offences and penalties which are laid down to curb inordinate greed in bhikkhus for possession of material things such as robes, bowls etc. The Pācittiya Pāli which is Book II of the Vinaya Pitaka deals with the remaining sets of rules for the monks, namely- the Pācittiya, the Pātidesaniya, Sekhiya, and Adhikaranasamatha.
Although it is called in Pāli just Pacittiya, it has the distinctive name of 'Suddha Pācittiya', ordinary Pācittiya, to distinguish it from Nissaggiya Pācittiya. There are ninety two Pācittiya rules in nine sections. A Pācittiya offence is remedied by a bhikkhu. There are four Pātidesaniya offences under this classification and they all deal with the bhikkhu's conduct in accepting and eating alms-food offered to him.
These seventy five Sekhiya rules laid down originally for the proper behaviour of Bhikkhus also apply to novices who seek admission to the Order. Most of these rules were all laid down at Sāvatthi on account of indisciplined behaviour on the part of a group of six Bhikkhus. The rules can be divided into four groups.
Pācittiya Pāli concludes the disciplinary rules for bhikkhus with a Chapter on seven ways of settling cases, Adhikaranasamatha. They are: Vivadadhikarana, Anuvadadhikarana, Apattadhikarana and Kiccadhikarana.
The precise and detailed methods are prescribed under seven heads: Sammukha Vinaya, Sati Vinaya, Amulha Vinaya, Patinnata Karana, Yebhuyyasika Kamma, Tassapapiyasika Kamma and Tinavattharaka Kamma.
Pācittiya Pāli concludes the disciplinary rules for bhikkhus with a Chapter on seven ways of settling cases, Adhikaranasamatha. They are: Vivadadhikarana, Anuvadadhikarana, Apattadhikarana and Kiccadhikarana.
The precise and detailed methods are prescribed under seven heads: Sammukha Vinaya, Sati Vinaya, Amulha Vinaya, Patinnata Karana, Yebhuyyasika Kamma, Tassapapiyasika Kamma and Tinavattharaka Kamma.
In āpatti desana, The junior monk must approach another senior monk to confess his sins or sometimes the senior member may approach the junior one to confess his guilts, there are group confessions instead of two by two procedure.
-"Aham bhante sabba āpattiyo āvikaromi;- Venerable sir, may I disclose all my sins."
-"Sādhu Sādhu Sādhu ; - All right, All right, All right"
-"Aham bhante sambāhula nānāvatthukā sabba āpattiyo āpajjim tā tumha mule patidesemi;
-"Aham bhante sabba āpattiyo āvikaromi;- Venerable sir, may I disclose all my sins."
-"Sādhu Sādhu Sādhu ; - All right, All right, All right"
-"Aham bhante sambāhula nānāvatthukā sabba āpattiyo āpajjim tā tumha mule patidesemi;
Venerable sir, I have committed all these many sins of various nature. I confess them under your kindness and consideration."
- "Passasi āvuso ta āpattiyo; - Do you realise that these are sins?"
-"Ᾱma bhante Passāmi; - Yes, Venerable, I do realise sir.”
-"Ᾱyatim āvuso samvareyyāsi; - Next time you shall restrain well, my fellow."
-"Sādhu sutthu bhante samvarissāmi; - Aliright, Venerable, I shall restrain well and appropriately sir."
-"Sādhu Sādhu Sādhu. All right. All right. All right."
- "Passasi āvuso ta āpattiyo; - Do you realise that these are sins?"
-"Ᾱma bhante Passāmi; - Yes, Venerable, I do realise sir.”
-"Ᾱyatim āvuso samvareyyāsi; - Next time you shall restrain well, my fellow."
-"Sādhu sutthu bhante samvarissāmi; - Aliright, Venerable, I shall restrain well and appropriately sir."
-"Sādhu Sādhu Sādhu. All right. All right. All right."
In the Bāhiranidāna = Vatthu (theme), Nidāna (story), Puggala (person), Paññatti (main row), Anupaññatti (later main row to support), Ᾱpatti (collection of sins), Anāpatti (there is no offen). If they are monks, they have to do Ᾱpatti-desana (forgiveness of offences).
The purified Sīlas build concentration (Samādhi) easily, the concentrated mind is then focused on an object of meditation firmly. If the practitioner’s mind is pure (Cittavisuddhi), and free of defile- ments, then insight knowledge (paññā) arises seeing Rūpa and Nāma (mind or mentality) as they really are.
The purified Sīlas build concentration (Samādhi) easily, the concentrated mind is then focused on an object of meditation firmly. If the practitioner’s mind is pure (Cittavisuddhi), and free of defile- ments, then insight knowledge (paññā) arises seeing Rūpa and Nāma (mind or mentality) as they really are.
Mahāvagga Pāli, made up of ten sections known as Khandhakas, opens with an historical account of how the Buddha attained Supreme Enlightenment at the foot of the Bodhi tree, how he discovered the famous law of Dependent Origination, how he gave his first sermon to the Group of Five Bhikkhus on the discovery of the Four Noble Truths (Dukkha, Samudaya, Niroya, Magga). (Its is Buddha Biography).
Cūlavagga Pāli which is Book IV of the Vinaya Pitaka continues to deal with more rules and procedures for institutional acts or functions known as Saṃgha-kamma. The twelve sections in this book deal with rules for offences such as Saṃghādisesa that come before the Saṃgha; rules for observance of penances such as Parivāsa and Mānatta and rules for reinstatement of a monk. There is, in section ten, the story of how Mahāpajāpati, the Buddha's foster mother, requested admission into the Order, how the Buddha refused permission at first, and how he finally acceded to the request be cause of Ānanda's entreaties on her behalf. The holding of the first Synod (Council) at Rājagaha and of the second Synod (Council) at Vesāli.
Parivāra Pāli explains how rules of the Order are drawn up to regulate the conduct of the
monks as well as the administrative affairs of the Order. . It lays down how Saṃgha Vinicchaya Committee, the Saṃgha court, is to be constituted with a body of learned Vinaya-dharas, experts in Vinaya rules, to hear and decide all kinds of monastic disputes.
There are collection of the three Pitaka. They are - Nikāya (Amarapūra nikāya, Dighanikāya, Mijjimanikāya and Saṃyuttanikāya), Pālinikāya (original Buddha told Pāli), Pakārana. Saṃyutta is also related, these are - Devata Saṃyutta, Nidāna Saṃyutta, KandaSaṃyutta. Nikāya is means canon, according to Professor Sumanapala.
There are collection of the three Pitaka. They are - Nikāya (Amarapūra nikāya, Dighanikāya, Mijjimanikāya and Saṃyuttanikāya), Pālinikāya (original Buddha told Pāli), Pakārana. Saṃyutta is also related, these are - Devata Saṃyutta, Nidāna Saṃyutta, KandaSaṃyutta. Nikāya is means canon, according to Professor Sumanapala.
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