SARANA
.
...refuge, protection, shelter, house
Ti-saraõa: the Threefold (Triple) Refuges (the Buddha, the Dhamma and
the Sangha.)
Every faithful lay Buddhist takes refuge in the Buddha, Dham-
ma and Sangha as their daily guide and inspiration.
We take refuge in the Buddha, the Teacher, who fully compre-
hended the Path to deliverance. As an incomparable guide and
Teacher, he showed us the Way to Liberation
We take refuge in the Dhamma, His Teachings, or the ultimate
Truth and the only Way to end suffering that leads us from dark-
ness to spiritual light.
We take refuge in the Sangha, the community of the disciples
of the Buddha, who have realized or are striving to realize the
Law of Deliverance. Their noble example inspires and guides us
on the Path of Liberation.
There are no hard rules or rites and rituals required for one to
take refuge in the Ti-saraõa. One is considered a true Buddhist
only if he observes and follows the teachings of the Buddha.
(from A Pali Word a Day, BuddhaNet pdf)
Pali word of the day
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Re: Pali word of the day
DANA
...giving, generosity, charity, liberality, the
virtue of alms-giving to the poor and needy;
also, making gifts to a bhikkhu or to the
community of bhikkhus
It is the first step towards eliminating the defilement of greed,
hatred and delusion, for every act of giving is an act of loving
kindness (mettà) and compassion (karuõà).
Dàna should be performed with the purpose of removing greed
with sammà-diññhi (right understanding.)
The three considerations of a giver are:
1. to feel happy with his wholesome deed before, during and
after the danà.
2. to have saddhà (faith or confidence) in the Law of Kamma –
Dana performed with right understanding will bear good
results that are accompanied by pa¤¤à (wisdom).
3. making resolution (Adhiññhàna) to attain Nibbàna – Although
one may make worldly aspirations, such as good health,
wealth and happiness, they must be made with the intention
to support one’s spiritual growth. Good health will enable
one to practice meditation; wealth will enable one to con-
tinue doing danà and be born in the happy realm (loka)
where Dhamma exists.
(from A Pali Word a Day, BuddhaNet pdf)
...giving, generosity, charity, liberality, the
virtue of alms-giving to the poor and needy;
also, making gifts to a bhikkhu or to the
community of bhikkhus
It is the first step towards eliminating the defilement of greed,
hatred and delusion, for every act of giving is an act of loving
kindness (mettà) and compassion (karuõà).
Dàna should be performed with the purpose of removing greed
with sammà-diññhi (right understanding.)
The three considerations of a giver are:
1. to feel happy with his wholesome deed before, during and
after the danà.
2. to have saddhà (faith or confidence) in the Law of Kamma –
Dana performed with right understanding will bear good
results that are accompanied by pa¤¤à (wisdom).
3. making resolution (Adhiññhàna) to attain Nibbàna – Although
one may make worldly aspirations, such as good health,
wealth and happiness, they must be made with the intention
to support one’s spiritual growth. Good health will enable
one to practice meditation; wealth will enable one to con-
tinue doing danà and be born in the happy realm (loka)
where Dhamma exists.
(from A Pali Word a Day, BuddhaNet pdf)
Re: Pali word of the day
I hope it's OK to point out the relationship between dāna and the phrase "taking what is not given" (adinnādāna) in the second precept.
http://www.accesstoinsight.org/lib/auth ... #precepts5" onclick="window.open(this.href);return false;
Adinna (pp.) [a + dinna] that which is not given, freq. in phrase adinn' ādāna (BSk. adattādāna Divy 302) seizing or grasping that which is not given to one, i. e. stealing.
Mike
http://www.accesstoinsight.org/lib/auth ... #precepts5" onclick="window.open(this.href);return false;
http://dsal.uchicago.edu/cgi-bin/philol ... 1:569.pali" onclick="window.open(this.href);return false;Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from stealing.
Adinna (pp.) [a + dinna] that which is not given, freq. in phrase adinn' ādāna (BSk. adattādāna Divy 302) seizing or grasping that which is not given to one, i. e. stealing.
Mike
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Re: Pali word of the day
Kevin.Virgo wrote:Good idea David.
Kevin
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Re: Pali word of the day
mikenz66 wrote:I hope it's OK to point out the relationship between dāna and the phrase "taking what is not given" (adinnādāna) in the second precept.
Yes, definitely. Anyone can post here, Pali words not already posted (about one per day GMT, but no hard-fast rule there) and general comments about the Pali words posted here too.
Thanks for pointing that out with the second precept.
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Re: Pali word of the day
SAMADHI
...concentration, contemplation on reality,
the state of even-mindedness
Sammà-samàdhi (Right Concentration) – It is the development
of one-pointedness of the mind. It opens the gate to insight and
understanding of the Four Noble Truths.
A concentrated mind acts as a powerful aid to see things as
they truly are. Thus one can realize the three characteristics of
life, which are anicca (impermanence), dukkha (unsatisfactori-
ness) and anattà (soullessness).
The Buddha recommended 40 objects of meditation for the
development of sammà-samàdhi. They include some of the
essential methods such as mettà-bhàvanà (meditation on loving-
kindness), kàyagatàsati (the reflection on the 32 impure parts of
the body), ànàpànasati (mindfulness on breathing), maraõànu-
sati (reflection on death), etc.
Once a yogi achieves a certain level of concentration, he should
develop insight meditation (vipassanà).
(from A Pali Word a Day, BuddhaNet pdf)
...concentration, contemplation on reality,
the state of even-mindedness
Sammà-samàdhi (Right Concentration) – It is the development
of one-pointedness of the mind. It opens the gate to insight and
understanding of the Four Noble Truths.
A concentrated mind acts as a powerful aid to see things as
they truly are. Thus one can realize the three characteristics of
life, which are anicca (impermanence), dukkha (unsatisfactori-
ness) and anattà (soullessness).
The Buddha recommended 40 objects of meditation for the
development of sammà-samàdhi. They include some of the
essential methods such as mettà-bhàvanà (meditation on loving-
kindness), kàyagatàsati (the reflection on the 32 impure parts of
the body), ànàpànasati (mindfulness on breathing), maraõànu-
sati (reflection on death), etc.
Once a yogi achieves a certain level of concentration, he should
develop insight meditation (vipassanà).
(from A Pali Word a Day, BuddhaNet pdf)
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Re: Pali word of the day
Wonderful thread idea, David..!
"As Buddhists, we should aim to develop relationships that are not predominated by grasping and clinging. Our relationships should be characterised by the brahmaviharas of metta (loving kindness), mudita (sympathetic joy), karuna (compassion), and upekkha (equanimity)."
~post by Ben, Jul 02, 2009
~post by Ben, Jul 02, 2009
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Re: Pali word of the day
Christopher.christopher::: wrote:Wonderful thread idea, David..!
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Re: Pali word of the day
DOSA
...hatred, anger, ill will
It comes with many names and faces, such as dislike, grudges,
enmity, aversion, etc. It also appears in a subtle form as retaliation
over a result, upset over the uncertainty in life, resentment... and
in disguise; dosa is boredom, indecisiveness, frustration, envy,
helplessness, ignorance, etc.
Anger is harbored easily in the heart, especially over those
words that are not suited to one’s ears/ego. Anger is prompted by
a cause, be it a mosquito bite or a sight that disgusts. There are
two causes:
1. The repulsive/negative nature of the object. Things are
changing all the time. They are not permanent. So are our
thoughts, feelings and perceptions. If there is no dark, there
is no bright.
2. The unsystematic attention towards that repulsive nature. A
fool views the bright side with greediness and the dark with
anger, while the wise views the bright with loving-kindness
and the dark with detachment.
The manner of overcoming anger includes loving-kindness
(mettà) in the heart, compassion (karuõà), a sense of equanim-
ity (upekkhà) and right understanding of the Law of Kamma.
And if all four have failed, avoid the situation.
(from A Pali Word a Day, BuddhaNet pdf)
...hatred, anger, ill will
It comes with many names and faces, such as dislike, grudges,
enmity, aversion, etc. It also appears in a subtle form as retaliation
over a result, upset over the uncertainty in life, resentment... and
in disguise; dosa is boredom, indecisiveness, frustration, envy,
helplessness, ignorance, etc.
Anger is harbored easily in the heart, especially over those
words that are not suited to one’s ears/ego. Anger is prompted by
a cause, be it a mosquito bite or a sight that disgusts. There are
two causes:
1. The repulsive/negative nature of the object. Things are
changing all the time. They are not permanent. So are our
thoughts, feelings and perceptions. If there is no dark, there
is no bright.
2. The unsystematic attention towards that repulsive nature. A
fool views the bright side with greediness and the dark with
anger, while the wise views the bright with loving-kindness
and the dark with detachment.
The manner of overcoming anger includes loving-kindness
(mettà) in the heart, compassion (karuõà), a sense of equanim-
ity (upekkhà) and right understanding of the Law of Kamma.
And if all four have failed, avoid the situation.
(from A Pali Word a Day, BuddhaNet pdf)
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Re: Pali word of the day
PUJA (pūjā)
...a gesture of worship or respect, usually that of
raising the hands and palms together (añjali)
A Buddhist pays homage to the Buddha Råpa (image) represent-
ing the Teacher Himself, the sàrãrika (relics) of the Holy One,
which are normally housed in a stupa (pagoda) and the Bodhi
tree which protected the Buddha during His striving for enlight-
enment.
Besides these three objects of veneration, Buddhists also pay
respect to their Guru (teacher) and their elders (parents).
5-point reverence
(both palms, elbows, knees, toes
and forehead on the floor)
2-point reverence
(both knees and toes on
the floor with an añjali
gesture)
(from A Pali Word a Day, BuddhaNet pdf)
...a gesture of worship or respect, usually that of
raising the hands and palms together (añjali)
A Buddhist pays homage to the Buddha Råpa (image) represent-
ing the Teacher Himself, the sàrãrika (relics) of the Holy One,
which are normally housed in a stupa (pagoda) and the Bodhi
tree which protected the Buddha during His striving for enlight-
enment.
Besides these three objects of veneration, Buddhists also pay
respect to their Guru (teacher) and their elders (parents).
5-point reverence
(both palms, elbows, knees, toes
and forehead on the floor)
2-point reverence
(both knees and toes on
the floor with an añjali
gesture)
(from A Pali Word a Day, BuddhaNet pdf)
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Re: Pali word of the day
dukkha
...du (dif ficult) + kha (to endure) = suf fering,
ill, incapable of satisfying, a state of dis-ease
in the sense of discomfort, frustration and
disharmony with the environment
Birth (Jati) is suffering, so is aging or decay (Jarà), sickness
(vyàdhi), death (maraõa), and disassociation from loved ones
and not getting what one wants. In short, the five aggregates
(khandas) of grasping are suffering.
The influence of sensuality is so tempting that we believe in
the “Self”. And the more we attach to that, the more suffering
there will be.
The attachment to sense objects and not knowing, or igno-
rance, (avijjà) of their impermanence (anicca), underlies the
cause of dukkha, which is manifested as craving (taõhà).
The three types of Dukkha are:
1. suffering of the mind and body in the ordinary sense, such
pain, discomfort, etc.
2. suffering of the aggregates due to the rising and falling away
of the momentary phase of existence.
3. Dukkha caused by changes, or transience.
(from A Pali Word a Day, BuddhaNet pdf)
...du (dif ficult) + kha (to endure) = suf fering,
ill, incapable of satisfying, a state of dis-ease
in the sense of discomfort, frustration and
disharmony with the environment
Birth (Jati) is suffering, so is aging or decay (Jarà), sickness
(vyàdhi), death (maraõa), and disassociation from loved ones
and not getting what one wants. In short, the five aggregates
(khandas) of grasping are suffering.
The influence of sensuality is so tempting that we believe in
the “Self”. And the more we attach to that, the more suffering
there will be.
The attachment to sense objects and not knowing, or igno-
rance, (avijjà) of their impermanence (anicca), underlies the
cause of dukkha, which is manifested as craving (taõhà).
The three types of Dukkha are:
1. suffering of the mind and body in the ordinary sense, such
pain, discomfort, etc.
2. suffering of the aggregates due to the rising and falling away
of the momentary phase of existence.
3. Dukkha caused by changes, or transience.
(from A Pali Word a Day, BuddhaNet pdf)
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Re: Pali word of the day
parami (paramita)
...to go beyond, perfection, excellent virtues,
noblest qualities of the Bodhisattas
(Buddhas-to-be)
Dasa Pàramità (10 Perfections) – a line of conduct, or the pre-
requisites for Enlightenment. The practice of these paramitas is
enjoined with wisdom (pa¤¤à), compassion (karuõà) and self-
lessness.
The aspirants are required to perfect themselves through stren-
uous development and cultivation in numerous cycles of birth and
death.
The 10 Perfections are:
1. Dàna (Charity)
2. Sãla (Morality)
3. Nekkhamma (Renunciation)
4. Paññà (Wisdom)
5. Viriya (Energy)
6. Khanti (Patience)
7. Sacca (Truthfulness)
8. Adhiññhàna (Determination)
9. Mettà (Loving-kindness)
10. Upekkhà (Equanimity)
(from A Pali Word a Day, BuddhaNet pdf)
...to go beyond, perfection, excellent virtues,
noblest qualities of the Bodhisattas
(Buddhas-to-be)
Dasa Pàramità (10 Perfections) – a line of conduct, or the pre-
requisites for Enlightenment. The practice of these paramitas is
enjoined with wisdom (pa¤¤à), compassion (karuõà) and self-
lessness.
The aspirants are required to perfect themselves through stren-
uous development and cultivation in numerous cycles of birth and
death.
The 10 Perfections are:
1. Dàna (Charity)
2. Sãla (Morality)
3. Nekkhamma (Renunciation)
4. Paññà (Wisdom)
5. Viriya (Energy)
6. Khanti (Patience)
7. Sacca (Truthfulness)
8. Adhiññhàna (Determination)
9. Mettà (Loving-kindness)
10. Upekkhà (Equanimity)
(from A Pali Word a Day, BuddhaNet pdf)
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Re: Pali word of the day
Ehipassiko
...“come and see”
This is one of the virtues of the Buddha-dhamma. The Buddha
invites us to come and see, to examine, to verify, test and to expe-
rience the results of His teachings.
The learning of the Buddha-dhamma demands no blind faith.
There are no commandments or rules to penalize followers who
do not want to believe in it.
The only way for one to realize the Truth is to acquire the
knowledge and practice by one’s own free will. Forcing someone
to accept certain teachings which they are not ready to receive
will not benefit them in their spiritual progress.
The Buddha is not afraid to let His teachings be tested, for real-
ization only comes from the practice of His teachings. The Buddha-
dhamma is also Svàkkhàto(well taught), sandiññhiko(to be
self-realized), akàliko(with immediate result), opanayiko(cap-
able of being entered upon), paccattaü veditabbo vi¤¤åhãti (to
be attained by the wise, each for himself).
(from A Pali Word a Day, BuddhaNet pdf)
...“come and see”
This is one of the virtues of the Buddha-dhamma. The Buddha
invites us to come and see, to examine, to verify, test and to expe-
rience the results of His teachings.
The learning of the Buddha-dhamma demands no blind faith.
There are no commandments or rules to penalize followers who
do not want to believe in it.
The only way for one to realize the Truth is to acquire the
knowledge and practice by one’s own free will. Forcing someone
to accept certain teachings which they are not ready to receive
will not benefit them in their spiritual progress.
The Buddha is not afraid to let His teachings be tested, for real-
ization only comes from the practice of His teachings. The Buddha-
dhamma is also Svàkkhàto(well taught), sandiññhiko(to be
self-realized), akàliko(with immediate result), opanayiko(cap-
able of being entered upon), paccattaü veditabbo vi¤¤åhãti (to
be attained by the wise, each for himself).
(from A Pali Word a Day, BuddhaNet pdf)
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Re: Pali word of the day
Pañca-sīla
...Five Precepts – they form the basic
Buddhist code of conduct with the
objective of guarding the sense doors
I undertake to observe the precept to abstain...
1. ...from destroying living beings (pàõàtipàtà). With the culti-
vation of loving kindness and compassion, this precept helps
in controlling the passion of hate and anger in us.
2. ...from taking what is not given (adinnàdànà). Avoiding
stealing, robbing, swindling or even taking more than what is
given, we exercise self control over the desire to possess
things belonging to others. In other words, one is practising
generosity and sincerity, and is developing trustworthiness.
3. ...from sexual misconduct (kàmesu-micchàcàrà). By curb-
ing our lust for excessive sensual pleasures such as adultery,
we show respect for the safety and integrity of others and
cultivate contentment.
4. ...from false speech (musàvàdà). Lying or deceiving (by
telling less than one should) are the negative values of hon-
esty. One should avoid using cheating, exaggeration and slan-
der to gain wealth, fame and power.
5. ...from drugs and liquor (surà). This way is not one of
escapism from reality. One should be mindful at all times and
be self-controlled.
(from A Pali Word a Day, BuddhaNet pdf)
...Five Precepts – they form the basic
Buddhist code of conduct with the
objective of guarding the sense doors
I undertake to observe the precept to abstain...
1. ...from destroying living beings (pàõàtipàtà). With the culti-
vation of loving kindness and compassion, this precept helps
in controlling the passion of hate and anger in us.
2. ...from taking what is not given (adinnàdànà). Avoiding
stealing, robbing, swindling or even taking more than what is
given, we exercise self control over the desire to possess
things belonging to others. In other words, one is practising
generosity and sincerity, and is developing trustworthiness.
3. ...from sexual misconduct (kàmesu-micchàcàrà). By curb-
ing our lust for excessive sensual pleasures such as adultery,
we show respect for the safety and integrity of others and
cultivate contentment.
4. ...from false speech (musàvàdà). Lying or deceiving (by
telling less than one should) are the negative values of hon-
esty. One should avoid using cheating, exaggeration and slan-
der to gain wealth, fame and power.
5. ...from drugs and liquor (surà). This way is not one of
escapism from reality. One should be mindful at all times and
be self-controlled.
(from A Pali Word a Day, BuddhaNet pdf)
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Re: Pali word of the day
Jataka
'about birth'
...accounts of previous births (of the Buddha)
A work of the Theràvada (Doctrines of the Elders) Canon, it con-
tains a collection of 547 stories of previous existences of Buddha
Gotama.
Of great value in folklore and Buddhist mythology as the back-
ground of moral tales. Each Jàtaka has its own moral story as it
shows how the Bodhisatta practised and developed the virtues
required for the attainment of Buddhahood.
The Jàtaka Tales are accounts of the Buddha’s previous lives,
originally told by the Buddha to His disciples. In His previous lives
the Buddha appeared in many forms, such as animals, human
beings, nagas (dragons) and devas (heavenly beings).
The Jàtakas emphasize the selflessness of compassion, love and
kindness and the beauty of virtuous action.
The Jàtakas teach us that we are fully responsible for our
actions, and that what we think and do affects the quality of our
lives. This basic principle is known as Kamma.
(from A Pali Word a Day, BuddhaNet pdf)
'about birth'
...accounts of previous births (of the Buddha)
A work of the Theràvada (Doctrines of the Elders) Canon, it con-
tains a collection of 547 stories of previous existences of Buddha
Gotama.
Of great value in folklore and Buddhist mythology as the back-
ground of moral tales. Each Jàtaka has its own moral story as it
shows how the Bodhisatta practised and developed the virtues
required for the attainment of Buddhahood.
The Jàtaka Tales are accounts of the Buddha’s previous lives,
originally told by the Buddha to His disciples. In His previous lives
the Buddha appeared in many forms, such as animals, human
beings, nagas (dragons) and devas (heavenly beings).
The Jàtakas emphasize the selflessness of compassion, love and
kindness and the beauty of virtuous action.
The Jàtakas teach us that we are fully responsible for our
actions, and that what we think and do affects the quality of our
lives. This basic principle is known as Kamma.
(from A Pali Word a Day, BuddhaNet pdf)