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A
Ashby, Elizabeth
Pride and Conceit
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If one regards himself superior or equal or inferior by reason of the body that is impermanent, painful and subject to change, what else is it than not seeing reality? Or if one regards himself superior or equal or inferior by reason of feelings, perceptions, volitions or consciousness, what else is it than not seeing reality? If one does not regard himself superior or equal or inferior by reason of the body, the feelings, perceptions, volitions or consciousness, what else is it than seeing reality? — SN 22:49

 
 
B
Bodhi, Bhikkhu
Analysis_of_Abhidhammatthasangaha.pdf
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This is a series of lectures by an unknown author found in the library of Chanmay Monestary in Burma, and it covers only the first chapter of the Abhidhammathasangha, a primer of Buddhist teaching going beyond the level of mindane, conventional, worldly truth, within the realm of  "me, I and mine" to the higher supramundane level of ParamatthaDhamma of no solidity and no self..

 
 
Bodhi, Bhikkhu
Does Rebirth Make Sense
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Newcomers to  Buddhism are usually impressed by the clarity and practicality of the Four Noble Truths and the Middle Path, but they might balk when it comes to the doctrine of rebirth, but Venerable Bhikkhu Bodhi contends that considering rebirth makes sense ethically, ontologically and soteriologically.. He says not to be afraid of the big words because the meaning will become clear as he proceeds to develop his thesis.

 
 
Bodhi, Bhikkhu
The All Embracing Net of Views
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In ancient India there were a significant number of philisophical views about life, existence and the cosmos held by different sects and teachers who used to argue the points in public placea and in many cases earned their living therefrom. The buddha did not normally get into such argumentation for the sake of winning but such varied views kept coming up in questions in dialogues and the Buddha was able to answer such queries  coherently and successfully.

 
 
Bodhi, Bhikkhu
The Connected Discourses of the Buddha
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The present work offers a complete translation of the Saṃyutta Nikāya, “The Connected Discourses of the Buddha,” the third major collection in the Sutta Piṭaka, or “Basket of Discourses,” belonging to the Pāli Canon. The collection is so named because the suttas in any given chapter are connected (saṃyutta) by the theme after which the chapter is named. The full Saṃyutta Nikāya has been translated previously and published in five volumes by the Pali Text Society under the title The Book of Kindred Sayings. The first two volumes were translated by Mrs. C.A.F. Rhys Davids, the last three by F.L. Woodward. This translation, first issued between 1917 and 1930, is dated both in style and technical terminology, and thus a fresh rendition of the Saṃyutta Nikāya into English has long been an urgent need for students of early Buddhism unable to read the texts in the original Pāli.The present work offers a complete translation of the Saṃyutta Nikāya, “The Connected Discourses of the Buddha,” the third major collection in the Sutta Piṭaka, or “Basket of Discourses,” belonging to the Pāli Canon. The collection is so named because the suttas in any given chapter are connected (saṃyutta) by the theme after which the chapter is named. The full Saṃyutta Nikāya has been translated previously and published in five volumes by the Pali Text Society under the title The Book of Kindred Sayings. The first two volumes were translated by Mrs. C.A.F. Rhys Davids, the last three by F.L. Woodward. This translation, first issued between 1917 and 1930, is dated both in style and technical terminology, and thus a fresh rendition of the Saṃyutta Nikāya into English has long been an urgent need for students of early Buddhism unable to read the texts in the original Pāli.The present work offers a complete translation of the Saṃyutta Nikāya, “The Connected Discourses of the Buddha,” the third major collection in the Sutta Piṭaka, or “Basket of Discourses,” belonging to the Pāli Canon. The collection is so named because the suttas in any given chapter are connected (saṃyutta) by the theme after which the chapter is named. The full Saṃyutta Nikāya has been translated previously and published in five volumes by the Pali Text Society under the title The Book of Kindred Sayings. The first two volumes were translated by Mrs. C.A.F. Rhys Davids, the last three by F.L. Woodward. This translation, first issued between 1917 and 1930, is dated both in style and technical terminology, and thus a fresh rendition of the Saṃyutta Nikāya into English has long been an urgent need for students of early Buddhism unable to read the texts in the original Pāli.

 
 
Bodhi, Bhikkhu
The Fruits of Recluseship
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This is another one of Bhikkhu Bodhi's long translations whcih will perhaps be of special interest to those who are thinking of ordaining and may want to know the benefits of practicing the teaching as  the Buddha outlined it for those members of the Sangha who want to know more details about following the Noblepath right to the end.

 
 
Bodhi, Bhikkhu and Nanamoli
The Middle Length Discourses of the Buddha
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THE PRESENT WORK OFFERS a complete translation of the Majjhima Nikaya, The Middle Length Discourses of the Buddha, one of the major collections in the Sutta Pitaka or "Basket of Discourses" belonging to the Pali Canon. This vast body of scriptures, recorded in the ancient Indian language now known as Pali, is regarded by the Theravada school of Buddhism as the definitive recension of the Buddha-word, and among scholars too it is generally considered our most reliable source for the original teachings of the historical Buddha Gotama.

 
 
Buddhadasa Bhikkhu
Anapanasati.
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The method of practicing Anapanasati as explained in th Majima Nikaya is complete in itself. One can understand and practice this method more easily than the methods found in other suttas, and it is more in line with The Four Foundations of Mindfulness.

 
 
Buddhadasa Bhikkhu
Buddha Dhamma for University Students
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Ajahn Buddhadasa saw the need to educate Thai studens about the basic principles of Theravada Buddhism so they could apply them to creatinig a social system that worked for all people, not only in Thailand but around the world. This is very good book for showing how the princioles of Buddhism work for everday people in their lives  to make a positive contribution to the common welfare of the world around them.

 
 
Buddhadasa Bhikkhu
Buddhadama for University students
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BUDDHA-DHAMMA FOR STUDENTS was the result of two talks given by Ajahn Buddhadāsa, in January 1966, to students at Thammasat University, Bangkok. Then and in the years since, many young Thais had been returning to Buddhism in search of answers and possibilities not provided by their increasingly western-oriented education, so Buddhadasa goes back to the basics of Buddhist teaching and explains what it is all about. . 

 
 
Buddhadasa Bhikkhu
Dhammic Socialism
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"Dhammic socialism" can also be translated a "Buddhist Socialism" representing egalitarian ideals of the production and distribution of wealth, and since Buddhadasa Bhikkhu felt  that all persons should be treated equally and with goodness, the way the Buddha taught, this had obvious implications for his vision of what Thai society should be like.

 
 
Buddhadasa Bhikkhu
Extinction Without Remainder
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Extinction without remainder  is approached in two ways: In one method, one should habitually strive for the extinction without remainder of the attachment of what is felt as ’This is I’ and ’This is mine’. In the other method, when the body is about to break up, one should let go of everything, including body, life and mind.

 
 
Buddhadasa Bhikkhu
Handbook for Mankind
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Buddhadasa Bhikkhu taught not so much about how to study the texts as he did about how we should live our lives. The author  offers timeless insights into the teachings of the Buddha and how they will be benneficial for everybody in society, worldwide, regardless of their religious or cultural background.

 
 
Buddhadasa Bhikkhu
Heart-wood of the Bodhu Tree
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The Bodhi Tree is the nickname of the species of tree under which each Buddha awakened to suññatā. Each Buddha had a particular Bodhi tree. The Buddha of the present eaon, Gotama, realized perfect awakening under a member of the ficus family, which, due to its association with Buddhism, has been given the scientific name ficus religiosa. In India, it is now known as the pipal tree. In Thailand, this tree and its close relatives are all known as poh trees. Ajahn Buddhadāsa pointed out that all members of the ficus family lack “heartwood” or the hard inner pith found in most trees. The heartwood of the Bodhi tree is truly void. This is the emptiness which the Buddha understood. 

 
 
Buddhadasa Bhikkhu
The Natural Cure for Spiritual Disease
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The Buddha-Damma is as vast as the universe and as concise as a flash of insight. and many sentient beings have got lost in between the two. Fundamental perspectives are required for us to begin sorting out and understanding the multiplicity of experiences and cosmic concepts. The present work offers a clear, direct and practical guide into the essantials  and fundamentals  of nature and the law of nature.

 
 
Burns, Douglas M.
Buddhist Meditation and Depth Psychology
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Mind is the forerunner of all conditions. Mind is their chief, and they are mind- made. If one speaks or acts with an impure mind, then suffering invariably follows one.

Even as a cart wheel follows the hoof of the ox, mind is the forerrunner of all good conditions. These words illustrate the main theme of the Buddhas teaching of the human mind.

 

 
 
Burns, Douglas M.
Nirvana, Nihilism and Satori
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To understand the word Nirvāna, one must be acquainted with the other major tenets of Buddhism. For on a conceptual level (but not on an experiential level), Nirvāna is an important part of a well-integrated philosophical system. Thus, to begin our discussion of Nirvāna let us first speak of its antithesis, saṃsāra, the so-called “world of becoming.” In Buddhism the word saṃsāra designates the entire universe of physical and psychological existence: time, space, matter, thought, emotion, volition, perception, karma, and so forth. 

 
 
C
Chah, Ajaan Compiled and translated by Bhikkhu Jayasaro
Stillness Flowing
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This biography of Luang Por Chah* will be an important aid in preserving the memories, and sharing the experiences, of those of us who lived and trained with him. I, myself, first met Luang Por Chah in 1967 and was immediately impressed with his silent presence. At that time, I couldn’t speak Thai, and he couldn’t speak English. At first, we relied on two Thai monks as interpreters. But they soon left, and I began to make efforts to learn the Thai language and the Northeastern diale

 
 
D
Dhammika, Bhante S.
Daily Readings from the Words of the Buddha
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Bhante Dhammika has chosen and organized significant extracts from the Word of the Buddha suitable for pondering upon daily in gradual development towards liberation from craving and woldly ways on the path leading to eventual enlightenment. 

 
 
Dhammika, Bhante S.
Edicts of King Asoka
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Asoka's edicts are mainly concerned with the reforms he instituted and the moral principles  he recommended in his attempt to create a moral and just society within his realm and even the boder regions.

He had been a very harsh and cruel king in struggles and wars during his early years while consolidating  what became a vast empire, but later he converted to Buddhism became a just King and instituted what we now call the guidelines of good governence.

 
 
F
Fa-Hien A Chinese Monk who travelled in India from A.D.399-414
Record of Buddhistic Kingdoms
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This is a translation of the travels of the Chinese Monk, Fa Hien, who undertook to walk from China to India on foot to seek out and hear the teachings on the discipline of the Buddha. This was an important early record  at a time when extant Chinese documents were already somewhat mutilated and dilapitated.

 
 
G
Gunaratana, Bhante H.
Analysis of the Jhanas
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This work provides an analytical study of the jhanas, an important set of  meditative attainments in the contemplative discipline of Theravada Buddhism ... The purpose is to determine the precise role of the Jhanas in the Theravada tradition.

 
 
H
Horner, I. B.
Women in Early Buddhist Literature
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In India, at the time when the Buddha was living and teaching, women were emerging into a relatively free state after they had suffered a certain amount of ignominy, of obedience and subservience to men, and exclusion from this or that worldly occupation, from religious education and observances, which is made out to have been their portion in pre-Buddhist Indian epochs. We have to be a little on our guard against such statements, however, because there is a lack of evidence that women were debarred from taking part in the great debates on philosophical matters that were a feature of Indian life during the Buddha's time, and certainly women had an emergence in the Fourfold Sangha  community, and we have quite substantial records of how they lived and what they did.

 
 
I
Ireland, John D.
Samyutta Nikáya Part 1
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The Samyutta Nikaya is one of five divisions of the Sutta Pitaka of the Pali Canon of Theravada Buddhism. It is called the collection of Grouped Discourses because it is arranged in 56 groups according to subject. This anthology contains some of the more strikin discourses. 

 
 
K
Kabilsingh,Chatsumarn
The Bhikkhuni Patimokka
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This is a complete translation of the Bhikkhuni Patimokka by Professor Chatsumarn Kabilsing, who later ordained and became the famous and well-respected Theravada Nun, Dhammananda Bhikkhuni  who now leads a monestary  of well-trained Bhikkhunis in Nakhon Pathom, Thailand and who travels world-wide teaching the Dhamma.

 
 
Kee Nanayon
Reading the Mind
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The mind has all sorts of deceptions with which it fools oneself, and if one is not skillful in investigating and seeing through them, they are very difficult to overcome even for those who are continually mindfull. One has to continue making a concentrated effort all the time. Just mindffulness alone will not solve the problem.

 
 
Khantipālo, Bhikkhu
Aggression, War and Conflict
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Bhikkhu Khantipalo explains what the Buddha said about aggression, war and conflict from the point of view of developing harmlessness which, of course, is at the core of the teaching, It is all about not developing likes and dislikes and standing outside and away from the fray of the world.

 
 
Khantipálo, Bhikkhu
Buddha-Bush--Seeing-Dhamma-in-Nature
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On Living on the Edge

How easy it is to be complacent, how hard to feel all the time that this world is the edge! Complacency is helped by the way things are arranged: in cities, neat orderly houses in rows with neat gardens in front and neat curtains in the windows. But why is it arranged like this?

 
 
Khantipālo, Bhikkhu
Heedfulness
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Most people in this world fall among the class of persons known as ’heedless’—and for most of their lives at that. What is this kind of person like? A heedless man, one who dwells sunk in this mud of heedlessness, does not care to develop in himself any of the virtues in this life, and instead drifts about controlled by the currents of his desires, which lead him to do all sorts of things which are evil. 

 
 
Khema Thera Soma Thera and Rev. N.R.M Ehara
Vimuttimaga The Path to Freedom
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The Visuttimaga is a translarion from the Chinese, written very early in Sri Lanks but having survived only in  the Mahayana tradition. It is very similar in content to the Visuttimagga except that it is said to be more urgent in tone  about energetic application to the practice on the path to purification.. 

 
 
L
Ledi Sayadaw
Manual of Insight Vipassana Dipani
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First, we must be rid of delusions, sometimes translated as hallucinations of perception, hallucunations of thought, and hallucination of views. We must understand how to get rid of the delusion of permanence, the delusion of what is impure as pure, the delision of suffering as happiness and the delusion of no-self as being self. We must get rid of the delusions: this is "me," this is "mine," this is "myself" ...

 
 
Ledi Sayadaw
Manual of Mindfulness of Breathing
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If one does not have mindfulness of breathing under control, one cannot go on to mindfulness of  tranquility, and if one can not maintain tranquility, one cannot go on towards the achievement of nibbana, so our first focus should be on mindfulness of breathing.

 
 
Lee Dhammadharo, Ajahn
Keeping the Breath in Mind
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This is a basic "how to" book, which teaches the liberation of the mind, not in theory but rather in practice, as a skill which is based upon keeping the breath in mind. Ahahn Lee was one of Thailand's most renowned masters and teachers of forest tradition meditation skills and benefits, whose practice grew based uopn personal development and experience.

 
 
M
Maha Boowa
Forest Dhamma
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FOREST DHAMMA us a Selection of Talks on Buddhist Practice by Venerable Ãcariya Mahã Boowa Ñãõasampanno translated by: Venerable Ãcariya Paññãvaððho.

 
 
Maha Boowa
Six Talks on the Dhamma: Amata Dhamma
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Translated by Ajaan Suchard Sujato as Six Talks on Dhamma, Five of the talks in this book were given for the benefit of Mrs. Pow-panga Vathanakul, who began staying at Wat Pa Baan Taad in early November 1975. The other talk, “The Middle Way of Practice”, was given to an assembly of bhikkhus in 1962. It was a talk which Mrs. Pow-panga found especially useful. Before arriving at Wat Pa Baan Taad, she had just been released from the hospital where she was diagnosed with terminal cancer. Although she was given only six months to live, she, in fact, lived another eleven months, largely due to the spiritual strength she gained through the practice of meditation and the help she received in Dhamma. During the four-month period she lived at Wat Pa Baan Taad, Ãcariya Mahã Boowa gave her about 130 talks on Dhamma.

 
 
Maha Boowa
The Path to Arahatship
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A Compilation of Venerable Ācariya Mahā Boowa’s Dhamma Talks About His Path of Practice Translated by Bhikkhu Sīlaratano.

 
 
Maha Boowa
Water for the Fires of the World
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This is Venerable Ācariya Mahā Boowa’s Dhamma Talk, given on the 27th of October, 1981, translated by Ṭhānissaro Bhikkhu, in which Ajahn Maha Boowa talks about the attraction of the defilements compared to fire and how to calm and eradicate their influence by concenrtation on wholesome rather than unwholeome mind factors. Cooling the fires is the figure of speech used for following the path of purification to be free of the influences of harmful elements.

 
 
Maha Boowa
Wisdom Develops Samathi
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A guide to the Buddha's Meditation Methods by Ācariya Mahā Boowa Ñāṇasampann and translated by Venerable Ācariya Paññāvaḍḍho. This is a careful  collection by Ahahn Maha Boowa of the teachings of Ajah Mun  with and for the  monks of the Thai Forest tradittion.

 
 
Mahāsi Sayādaw
A Discourse on Dependent Origination
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Dependent Origination means, "When this happens that happens." This means all causes have effects -- all actions have results. So the Buddha, before his enlightment, applied this formula to the cause of aging, sickness and death,  and etc., and he saw that and all feelings have causes and results, All actions have a cause and an effect, and as all causes have effects, we reap the results of our actions, and this is a good reason to intend good actions to get good results in this life and the next..

 
 
Mahāsi Sayādaw
A Discourse on the Wheel of the Dhamma
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This was the first discourse of the Buddha when he decided to teach the Dhamma and then addressed the five ascetics, in the deer park, whom he thought would understand what he had discovered about suffering in the world, the cause of worldly suffering, and the way to become free of suffering by following the Noble Eightfold Path.

 
 
Mahāsi Sayādaw
The Brahmavihara
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Mahasi Sayadaw expounds a discourse on developing the Four Divine Abodes: of loving-kindness, compassion, sympatheteic joy and equanimity as a positive way of acting with care and understsnding towarsds  all beings.We learn how the Buddha used these wholesome skills  for the benefit, weal and welfare of both humans and all other living beings, concentrating the mind on positive states rather than their opposites.

 
 
N
Na Rangsi, Dr. Suntorn
The Four Planes of Existence
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Dr. Suntorn's text on the Four Planes of Existence is a general introduction to Buddhist cosmology, and in particulat to the different realms of rebirth, which play an important role in S.E.Asian cosmology, which many Western Buddhists have trouble understanding and accepting.

Since the final goal of the Buddha's teaching is the cessation of rebirth by putting an end to kamma a knowledge of the different planes of rebirth may be important.

 
 
Nanajivako, Bhikkhu
Schopnhauer and Buddhism
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Schopenhauer, after dealing with the philosophy of Kant and Hegel and other contemporaries, turned to eastern philosophy, in particular from translations into Latin of Faussbhuel, and rather than depending on western epistemology and metaphysics, turned to the Buddha and the idea of the will or volition to explain how we view the world and how we deal with suffering. He was way ahead of his time, but little understood, living an isolated life in Frankfurt, although in later years, he was somewhat better accepted and still later, following his death, was read and appreciated by a much wider audience.

 
 
Ñanamoli Bhikkhu
The Path to Puritification
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The Visuddhimaga, The Path of Purification, systematically sumarizes and interprets the teachings of the Budda contained in the Tipitaka as the oldest and most authentic of the Buddha's words. It forms the hub of a complete and coherent method of exegesis using the Abhidhamma method -- setting out detailed instructions for developing the purification of mind.

 
 
Narada Maha Thera
The Buddha and His Teachings
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This is a very good book for learning about the Buddha's teachings as they are presented systematically in a step-by-step way, so it is easy to see how what the Buddha said was coherent and unified. Narada Thera was one of the foremost teacher scholars of his day and his way of saying things comes smoothly and naturaly which is one of the characteristics of a goo teacher.

 
 
Nyanaponika Maha Thera
Abhidhamma Studies
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The Abhidhamma is impressive as an analysis of the entire realm of consciousness without any reference to worldly terminology or conventions, lacking any reference to ontology or mythology. The Abhidhamma is a systematization of the whole of reality as far as it of concern to man's liberation from passion and suffering. 

 
 
Nyanaponika Maha Thera
Roots of Good and Evil
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The Buddha taught that there are three roots of  evil which are: greed, hatred and delusion. These are the three states which comprise the entire range of evil, whether of greater or lesser intensity, leading from faint tendencies, to the coarsest of manifestations. So it would be good if we as practioners  could become aware of how these roots affect our reactions and intentions and actions in order to allow us to cut them out before they are able to do any unnecessary damage.  

 
 
Nyanaponika Maha Thera
The Four Sublime States
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The Four Sublime States are Love, Compassion, Sympathetic Joy and Equanimity.  They are described as noble, lofty, excellent and sublime, and they can transform our lives and worlds by arousing  beauty, joy and meaning. To love brings all beings together equally and without discrimonation. To be compassionate means to be caring and kind to all in the same way we would love ourselves. Sympathetic joy means  rejoicing in the happiness and success of others and equanimity means remaining even-minded, steady and balanced in facing the vicissitudes of life. If everybody could live in this manner, what a wonderful place this world would be.

 
 
Nyanaponika Maha Thera
The Fundamentals of Buddhism
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Venerable Nyanaponika  shares four lectures on: 

(1) The Essence of Buddhism,

(2) Kamma and Rebirth,

(3) Dependent Origination, and

(4) Mental Culture.

 
 
Nyanaponika Maha Thera
The Threefold Refuge
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When we as Buddhists, ordain and seek refuge in the Buddha, the Dhamma and the Sangha, we go to the Buddha to follow his example; we go to the Dhamma to learn to understand the laws of nature and the workings of man's mind within the cosmos; and we go to the Sangha, the monastic community, in order to be guided and protected as we gradually make our way along the path to liberation and nibbana.,

 
 
Nyanasatta Thera
The Foundations of Mindfulness
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The subjects in the Satipatthana Sutta are four: corporality, feeling,  mind, and mind objects. These are the foundations for contemplation on the Buddha's path to deliverence.

We start being aware of mindfulness of breathing and go onto contemplation of the quality of feeling then to contemplation of perception and then to contenplation of mental phenomena.

It is a  matter of Right Concentration in each of these fields. which leads to right intention which leads to mental purification and ultimately enlightenment.

 
 
Nyanatiloka Mahā Thera
Pali Dictionary
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Ven. Nyanatiloka's goal as a scholar was to translate the original Theravada teachings from Pali into English so the modern world would know what the Buddha taught to the sangha and lay practitioners during his lifetime. During the time the Venerable a was doing this, he put together a dictioary of Pali terms to help other translators and readers in their endeavours. This is a very handy tool for those who study early Buddhism.

 
 
Nyanatiloka Mahā Thera
The Influence of Buddhism on a People
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This is the transcript of a talk which Venerable Nyanatiloka gave in Sri Lanka around mid-20th century about the influence that the example and the teachings of the Buddha can have on the culture and way of life of a people -- which, of course, aslo applies to others around the world who follow the Buddha in the present day.

 
 
Nyanatiloka Mahā Thera
The Signifigance of Deependent Originattion
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P
Piyadassi Maha Thera
Aspects Of Buddhism
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“Early Buddhism emphasises the importance of the scientific outlook in dealing with the problems of morality and religion. Its specific ’dogmas’ are said to be capable of verification. And its general account of the nature of man and the universe is one that accords with the findings of science rather than being at variance with them. 

 
 
Piyadassi Maha Thera
The Buddha, His Life and Teaching
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The Buddha lived over 2,500 years ago, and was known  as Siddattha Gotoma and His father ruled over the Land of the Sakayans. Mahamaya the princess was his queen ....

 
 
Piyadassi Maha Thera
The Seven Factors of Enlightenment
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The seven factors are: 1. Mindfulness (sati), 2. Keen investigation of the dhamma (dhammavicaya), [3] 3. Energy (viriya), 4. Rapture or happiness (pīti), 5. Calm (passaddhi), 6. Concentration (samādhi), 7. Equanimity (upekkhā).

 
 
Piyadassi Maha Thera
The Threefold Division of the Noble Eightfold Path
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The Buddha's gradual teaching follows a progression from the establishment of (1). morality (2) to mental concentrtion and (3) to the development of wisdom. These three: virtue, concentration and wisdom are the cardinal teachings of the Buddha  and must be properly understood before we begin a gradual process of development which leads from darkness to light, from passion to dispassion, from turmoil to tranquility.

 
 
S
Santina, Peter Della
Fundamentals of Buddhism
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We are going to cover twelve lectures including, under others, the life of the Buddha, the four noble thrths, the noble eightfold path; kamma, rebirth, dependent origination, the three chsracteristics and the five aggregates. We will present a systematic buildup, in the same way the Buddha taught a gradual development,

 
 
Santina, Peter Della
Nagarjuna on Causality and Emptiness
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 In the past twenty five years, many books have appeared, focussed on the topics of Nagarjuna and causality and emptiness. It could, indeed, be said that, especially in recent times, Nagarjuna has become a favorite subject for scholars from many fields both within and without Buddhist Studies. 

 
 
Silananda, Sayadaw U
Handbook of Abhidhamma studies
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The Abhidhammatthasangaha ṅ is a small book that was probably written by an Indian monk named Ācariya Anuruddha in about the twelfth century. That small book provides an introduction to subjects taught in the Abhidhamma texts of the Tipi aka. Actually in order to understand the Abhidhamma ṭ texts in the Pā i Canon, it is essential that the ḷ Abhidhammatthasa gaha ṅ be thoroughly mastered.

 
 
Silananda, Sayadaw U
No Inner Core
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The no-self doctrine (anatta) is what makes Buddhism different fron other religions and perhaps one of the most misunderstood ideas in the Dhamma, but Sayadaw U Silananda, who was chosen by Mahasi Sayadaw to teach Buddhist doctrines in America, explains the anatta doctrine in the way the Buddha meant it to be understood

 
 
Silananda, Sayadaw U
Volition and the Law of Kamma
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The popular meaning of "kamma" is action or doing, but in the Buddhist sense it means volition or willing or intending. When we do something, there is volition or willing behind it, and that effort of the will is called "kamma." You intend to do what you do and you reap the result of your intentions and actions.

 
 
Soma Thera
Buddhas-Teaching--Clear-&-Practical Message
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The Buddha’s message consists of the doctrine (dhamma) and discipline (vinaya). The discipline has to do with conduct, virtue and morals—the ethical side of the message—and the doctrine with the rest. In the threefold division of the path to happiness, produced by the destruction of craving, the discipline comes under the aggregate of virtue (sīla), and the doctrine belongs to the aggregates of concentration (samādhi) and wisdom (paññā). The discipline concerns the activity of speech and bodily behaviour; the doctrine is connected with the activities of the intellect and with understanding. 

 
 
Soma Thera
The Buddhist Code of Discipline
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The Buddha’s message consists of the Doctrine (Dhamma) and the Discipline (Vinaya). The Discipline has to do with conduct, virtue, morals, the ethical side of the message; the Doctrine with the rest. In the threefold division of the Noble Eightfold Path, the Discipline comes under the aggregates of virtue (sīla); the Doctrine belongs to the aggregates of concentration (samādhi) and wisdom (paññā). The Discipline concerns the activity of speech and bodily behaviour; the Doctrine is connected with the activities of the intellect and of the understanding.

 
 
Soma Thera
The Dhammacakkappavattana Sutta
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For seven weeks after his enlightenment, the Buddha, staying near the Bodhi Tree, thought over the implications of the discovery he had made, and its bearing upon the destiny of beings. He had seen life truly as it is; that is, as an arising and a passing away; he knew that when there is an arising, there is only the arising of ill, and when there is a ceasing, only a ceasing of ill. His compassion urged him to pass this knowledge on to the world for the benefit of living beings. So, after much thought upon the way of presenting the doctrine to the world, he decided to seek out his 3 old companions in struggle, the group of five ascetics, Koṇḍañña, Bhaddiya, Vappa, Mahānāma, and Assaji, who, next to two great teachers, Ālāra Kālāma and Uddaka Rāmaputta, now dead, had been of greatest assistance to him in his quest.These five were then staying at Isipatana, the Sages’ Resort, in the deer park near Benares, and the Buddha went there to preaent his first sermon. 

 
 
Soma Thera and Piyadassi Thera
The Lamp of the law
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 Dharmapradīpikā, which may aptly be translated as Lamp (pradīpikā) of the Law (Dharma), is a sort of commentary on the Mahābodhivaṃsa, the “Chronicle of the Tree of Enlightenment’, written in Pāli by that erudite author, Upatissa Mahā Thera. Judging from the style of language it can be said that the Dharmapradīpikā was written either toward the end of 12th century A. C. or beginning of the 13th century. As our author himself says in his other work, Amāvatura, the “Perennial Spring’, Dharmapradīpikā is a work dealing with the doctrine (Dhamma) of the Buddha while Amāvatura 4 speaks of the life of the Buddha. 

 
 
Soma Thera
Treasures-of-the Noble
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The treasures of the noble disciples of the Buddha are not precious stones and pearls, silver and gold, or fields and houses. Nor are the noble treasures connected with the power and glory of earthly sovereignty; These are the seven treasures the noble have: Confidence, virtue, the sense of shame and fear, Learning, bounty, and understanding right. Not poor is the man endowed with these, Not empty is his life of worthy things. Therefore should he who is in understanding fixed, Be diligent working to gain confidence, Virtue, clarity, and vision of the truth, Mindful of the law of him who understood.

 
 
Soma Thera
Way of Mindfulness
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The Satipaþþhána Sutta, the Discourse on the Foundations of Mindfulness, is generally regarded as the canonical Buddhist text with the fullest instructions on the system of meditation unique to the Buddha’s own dispensation. The practice of Satìpaþþhána meditation centres on the methodical cultivation of one simple mental faculty readily available to all of us at any moment. This is the faculty of mindfulness, the capacity for attending to the content of our experience as it becomes manifest in the immediate present. What the Buddha shows in the sutta is the tremendous, but generally hidden, power inherent in this simple mental function, a power that can unfold all the mind’s potentials culminating in final deliverance from suffering

 
 
Story, Francis
Buddhist Meditation
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There is an essential difference between Buddhist Meditation and that practiced in other world systems which put different emphases on different things. In Buddhism there are two root causes which must be addressed, and they are ignorance (avijja) and desire (thanha) which form a viscious circle, when due to ignorance, desire cannot be satisfied. So in Buddhist meditation, we contemplate the root causes of mental dissatisfaction in order to to get rid of them, and this practice leads to satisfaction..

 
 
Story, Francis
Dimensions of Buddhist Thought
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Francis Story shares some of his writings, firstly, on the uniqueness and beauty of Buddhism and the Buddhist world view in the age of science; followed, secondly, by observations on the origin of life and  the omniscience of the Buddha; and then, thirdly, completed by thoughts on the Dhamma from the author's notebooks.

 
 
Story, Francis
Samsara and the Way of Dispassion
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Francis Story, a prolific author, wrote many books for the Buddhist Publication Society under thr editorship of venerable Nyanaponika, and in the present text, he shares two useful essays. The first is about Samsara, the worldly world, of worldly ways and wants, and the second follows by describing how man loses his interest in and becomes dispassionate about worldly things when he chooses to cultivate and develop highrer and purer phenomena.

 
 
Story, Francis and Venerable Dr. Parawahera Vajirañāṇa Thera
The Buddhist Doctrine of Nibbana
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The ultimate goal of Buddhism is the attainment of nibbana, but many people are unsure about what nibbana is. One view, which is wrong, is that nibbana is eternal life. The opposite view is that  is that nibbana is annihilaton, but that is a false idea too. Nibbana is better termed in negative words "like a flame which has gone out," but that needs to be better explained

 
 
Story, Francis
The Case for Rebirth
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The doctrine of rebirth, the ceaseless round of being reborn, is not confined to Buddhism and Hinduism. It is found in some form in many other ancient religions and philosophical systems in many parts of the world, In recent times, interest in rebirth has been greatly stimulated by several cases of people who have remembered previous lives, whereby inducing a state of hypnosis has allowed a therapist to get the subject  to go back in time and speak about experiences in past lives.

 
 
Story, Francis
The Four Noble Truths
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There ia suffering. There is the cause of suffering. There is a way of avoiding the cause of suffering and the is a path of purification that leads to deliverence and enlightenment.

That is not to say that life is suffering because the path to liberation leads to purity and peace, to calm, and bliss, to joy and happiness.

Francis Story relates how Siddattha set himself the goal of finding the root of happiness and how he finally achieverd achieved supreme enlightenment.

 
 
Story, Francis
The Supreme Conqueror
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From time to time, in the course of aeons, a being by his own efforts penetrates the thick veil of ignorance -- in which there is no stability, in which there is no peace or security --  From time to time, a supreme being penetrates the thick veil of ignorance and then teaches mankind the ultimate way to peace, which involves cessation from becoming, the achievement of equilibrium, leading to fulfillment. This person is destined to become a Buddha  -- a supreme warrior -- a supreme conqueror.

 
 
T
Thynn Thynn, Dr.
Living Meditation, Living Insight
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After many years of teaching the Dhamma, to her group, Dr. Thynn Thynn was inspired to write a bood about the questions and discussions that came out of  working with her students. As she wrote, she also gave copies to her practitioners to help them on their way and encourage them in their quest.

 
 
W
Walsche, Maurice
The Long Discourses of the Buddha
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The Pali scriptures here have been translated from the Tipitaka and consist of the longerdiscourses, regarded as the canonical teachings of the  Buddha as established throughout S.E Asia. The claim is that the Theravada school preserves the origional teachings of the Buddha, and here we find a collection of the longer suttas as distinguished fro the middle length and the shorter suttas. They are particularly philosophical in nature as opposed to the middle length suttas which reflect more the teachings and questions of everyday monastic and lay life at the time of te Buddha. 

 
 
Webu Sayadaw
The Essential Practice Part I
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You have taken up moral conduct (sīla). Now that you have undertaken to perfect yourselves in the perfection of morality (sīlapāramī), fulfil it to the utmost. Only if you fulfil sīla to the utmost will all your aspirations be met. You will be happy now and in the future. Only the teachings of the Buddha can give you real happiness—in the present and in the remainder of saṃsāra. 

 
 
Webu Sayadaw
The Essential Practice Part II
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While we are fulfilling our duties, is it not possible to practise mindfulness of breathing too? If we do not fulfil these duties, can we say that our sīla is complete? If our sīla is not perfect, can we expect to experience the happiness we aspire for? If we are not happy, if we can’t get good concentration, and if our mind is not concentrated, we can’t attain insight wisdom (paññā). 

 

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