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Saddhā: Criterion of being the Tathāgata's Son The first point to be looked at is the criterion of being the Buddha’s ‘true son’ which is, in this passage, …

This text discusses the criterion of being the Tathāgata's son, emphasizing the irremovable confidence (saddhā) in the Buddha. It defines this confidence as settled and unchangeable despite external i

…peech-mind, were all ‘at peace,’ and hence considered ‘right’ or ‘wholesome’ in accordance with the first six constituents of the noble eightfold path. This engenders the seventh (sammāsati) and eighth (sa…

This content discusses the process of spiritual attainment through dhamma, emphasizing four key activities that lead to the emergence of noble qualities. It highlights how listening to the Buddha's te

…rent degrees of semantic depth of terms in the whole passage. In the brahmanical claim, the passage first refers to Brahmā's mouth, but later on to the Brahmā as a whole. The same holds true for the Aggāņa…

This passage delves into the nuanced relationships between the Tathāgata and Brahmā, highlighting the semantic layers present in verbal teachings. It contrasts the Tathāgata's mouth with Brahmā's, ind

…brahma-’ in the three compounds50 being translated as a masculine ‘Brahma,’51 the comparison of the first and the third parallels suggests that the Buddha compares both himself and the dhamma with the brah…

In this text, the term 'brahma-' is analyzed in the context of its translation as the masculine 'Brahma.' It discusses how the comparison between the Tathāgata and the Brahma, the creator, illustrates

…e connotation in all compounds. Thus, it may be concluded heuristically that the term dhamma as the first constituent of the compound dhammakāya and dhammabhuta may be identified in a general term such as …

This text explores the concept of dhamma in relation to the Buddha and Arhat disciples, particularly the notion of Nibbāna as the essence of their enlightenment. It argues that dhamma, especially in t

First, as a *kammadhāra* compound, the translation of the term *dhammākāya* will be ‘the body that is tra…

The term Dhammakaya can be viewed in two ways: as a kammadhāra compound translated to mean 'the body that is transcendental dhamma' or as a tappurisa compound meaning 'body pertaining to transcendenta

…pletely destroyed all fetters (saṃyojanās), and whose trace of rebirth has been uprooted.101 In the first part of her acknowledgement regarding her intention of passing, in the presence of the Buddha, she …

In the context of Pāli texts, the term dhammakāya is linked to noble disciples as evidenced in the story of Gotamī, the great nun and Buddha's foster mother. As she approaches her passing, Gotamī refl

…le dhammakāya was brought up by the Buddha. This has a number of implications regarding dhammakāya. First, the term dhammakāya in this passage is used as a substantive ‘dhamma-body.’ Secondly, her mention …

ในบทความนี้เสนอการเปรียบเทียบระหว่างความเป็นแม่ในโลกกับการเป็นบิดาทางจิตวิญญาณ โดยเน้นที่การดูแลร่างกายทางกายภาพและร่างกายทางจิตวิญญาณ รวมถึงประสิทธิภาพในการบรรเทาความกระหายของนมธรรมดาและนมที่เป็น dha

…read dhammakāya as a gloss for ñāṇa and perhaps for the kinds of knowledges and powers cited in the first verse. In this sense we are again in the context of those dharmas which are conducive or related to…

This text explores the interpretation of key Buddhist terms such as 'kevala', which denotes 'only' or 'entirely', particularly in contexts associated with illumination. The term 'dhammakāya', often li

…andhādiagunaratnasaṁmidha-dhammakāyo…” The ‘aggregate of virtue’ or silakkhandha could refer to the first member of either the three, four, or five dhamma-aggregates (dhammakkhandhas). See D.I.206, D.III.2…

This text examines the term dhammakāya as articulated by Buddhaghosa, linking it to spiritual realities and teachings of the Buddha. It highlights the role of dhamma-vinaya as a guiding principle and

Buddhist manuscripts from the Sipsong Panna region can be divided into four categories. The first category consists of the Dai Pāli Tripiṭaka and Tripiṭaka commentary (三藏琢) which is represented by …

Buddhist manuscripts from the Sipsong Panna region are categorized into four main groups: the Dai Pāli Tripiṭaka and Tripiṭaka commentary, frequently used Pāli Canon texts, Theravāda Buddhist literatu

The Text The first nine leaves are inscribed with Pāli verses and a commentary in Tai Yuan.4 The final leaf of the man…

The manuscript presents Pāli verses and commentary in Tai Yuan, summarizing Buddhist doctrines about the Buddha's physical body and wisdom. It includes thirty stanzas highlighting qualities like divin

…hammakāya verse recorded in the Lan Na manuscript. The Phitsanulok inscription is dated Friday, the first day of the third waxing moon, 1470 Mahasakkarāja, which is equivalent to 2092 BE (or 1548 CE). The …

The dhammakāya verse has been recognized in the Lan Na regions for centuries, with historical inscriptions confirming its existence dating back to the 16th century, specifically at Wat Tham Suea in Ph

…n-chi ru jing zhu 陰持入經誌 (T1694)41 which contains the Anban jie 安解解. Zacchetti hypothesizes that the first quotation of the Anban jie might be a commentary on a passage of the K-ABSYJ 37 Stefano Zacchetti,…

This content examines An Shigao's translations of Anban sutras, highlighting the distinctions between the Present Da Anban shouyi jing and the Kongo-ji Anban shouyi jing. The text discusses the integr

…tre of the body** In this section, I will analyze the breath meditation technique mentioned in the first quotation of the Anban jie 安般解 in the Yin-chi ru jing zhu 陰持入經註 (T1694).44 安般解曰: 『息從內出。息中具有四大。而心在中。…

This text delves into the practice of Ānāpānasmṛti, a significant Buddhist meditation focused on breath. It highlights An Shigao’s translation of the Ānāpānasmṛti Sūtra and its influence on later monk

…. However, in the next section of this article, I will explore two sources which may be useful. The first one is related to Thai Buddhist meditation48 such as the teachings of PhraMongkolthepmuni (Sodh Can…

This text examines the phrase 'the mind should be located at the center of the body while breathing in and out.' It references the teachings of PhraMongkolthepmuni regarding the center's location abov

- The first image shows young monks dressed in orange robes, walking in a line, some holding fans or parasols. …

This content portrays the rich traditions and ceremonial gatherings within monastic life, showcasing young monks in their distinctive orange robes, participating in processions. Women in white attire

…caravan might travel more quickly. " So be it, sir, " the carters replied, and did so. But at their first camp they saw no grass or wood or water, nor at the second, third, fourth, fifth, sixth or seventh …

A caravan leader is advised to discard grass, wood, and water for a quicker journey. Following this advice leads to disaster, as they find no essential resources at their camps. The yakkha consumes th

…rned into a Jataka by identifying the hero as the Buddha in a previous birth, and has been made the first story in the collection afterwards put together as the Jataka Book. It is one of twelve stories in …

In this tale, the carters decide to keep their provender despite advice from a stranger, leading them to witness the downfall of another caravan. Guided by a wise leader, they learn the value of dilig

This Life Next Life In anger thereat will I keep to it. In guile will I keep to it. In self-respect will I keep to it!! 27. 'Well then, Prince, I will give you a smile, for it is by way of a smile t

This text recounts a fable involving two gamesters engaged in a game with dice. The first gambler swallows every adverse die, while the second deceives him by using poisoned dice. This tale…