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Journal articles on the topic 'Pali canon'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Payutto, P. A. "What a True Buddidst Should Know about the Pali Canon." MANUSYA 5, no. 4 (2002): 93–132. http://dx.doi.org/10.1163/26659077-00504007.

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The Pali Canon refers to the set of scriptures in which the Buddha's teachings, the Dhamma "Doctrine" and Vinaya "Discipline", are enshrined. The Pali term Tipiṭaka "three baskets [of teachings]" denotes the three major divisions of the Canon.

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Seeger, Martin. "Phra Payutto and Debates ‘On the Very Idea of the Pali Canon’ in Thai Buddhism." Buddhist Studies Review 26, no. 1 (2009): 1–31. http://dx.doi.org/10.1558/bsrv.v26i1.1.

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In this paper I investigate a number of public intellectual debates in current Thai Theravada Buddhism that are related to several fundamental questions regarding the meaning and function of the Pali canon. The focal point of this investigation will be debates in which the Thai scholar monk Phra Payutto (b. 1939) has been playing a significant role. In these debates, the Pali canon is regarded as a central text endowed with special normative and formative authority. I will look at contestations that concern Theravada-ness and, at the same time, and inextricably linked with this, at concepts of

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3

IKEGAMI, Yosei. "Objects of puññakkheta in the Pali Canon." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 46, no. 2 (1998): 939–36. http://dx.doi.org/10.4259/ibk.46.939.

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Walshe, Maurice. "The Way of Buddhist Meditation. Serenity and Insight according to the Pali Canon. Kheminda Thera." Buddhist Studies Review 5, no. 1 (1988): 74–75. http://dx.doi.org/10.1558/bsrv.v5i1.15967.

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Tyulina, Elena V. "REVIEW OF: YE. G. VYRSHCHIKOV “CITY — VILLAGE — FOREST: THE WORLD OF THE CREATORS OF THE PALI CANON AND THEIR CONTEMPORARIES”." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 313–17. http://dx.doi.org/10.31696/2618-7302-2020-4-313-317.

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Following is a review оf the monograph published in 2019 by Yevgeniy G. Vyrshchikov ‘City — Village — Forest: The World of the Creators of the Pali Canon and Their Contemporaries’, which was published in 2019 by the Institute of Oriental Studies of the Russian Academy of Sciences, Moscow (editors: V. V. Vertogradova and V. P. Androsov). This work is a cultural study of the so called Pali Canon, or Tipitaka — the early Buddhist Canon of the Theravada school. It is mainly devoted to ideas about space and related views on the structure of the world and society. To understand the cultural context

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Vyrschikov, Yevgeniy G. "The Term “Tathagata” and the Situation of the Verbal Duel in Ancient India: Who is the Tathagata?" Orientalistica 1, no. 3-4 (2018): 394–401. http://dx.doi.org/10.31696/2618-7043-2018-1-3-4-394-401.

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This article concerns the origin of the early Buddhist term tathagata (on Pali and Sanskrit material). This way, if you judge according to the Pali Canon, is of ancient pre-Buddhist origin. The “Digha-Nikaya” Sutras provides us with a number of nontrivial contexts of the use of this word, allowing us to accurately establish its etymology and literal meaning. In addition, these contexts suggest a special connection of Tathagata (as an image of the Buddha) with “truth telling”.

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NAWA, Ryuken. "A Study on samsara and vinnana in Pali Canon:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, no. 2 (2015): 895–91. http://dx.doi.org/10.4259/ibk.63.2_895.

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Clasquin, M. "Buddhist scriptures for Non-Buddhists The Pāli Canon - an overview." Religion and Theology 2, no. 2 (1995): 179–90. http://dx.doi.org/10.1163/157430195x00122.

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AbstractThis article discusses the history and structure of the Pali canon (Tipiţaka). The main sections of this, the canonical scripture of Theravada Buddhism, are outlined, placed in context and displayed in diagram format. The role and history of the Pāli language are also discussed.

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Gamage, Aruna. "The Kāludāyi-Theragāthā as transmitted in the Pali commentaries." Bulletin of the School of Oriental and African Studies 82, no. 1 (2019): 55–83. http://dx.doi.org/10.1017/s0041977x18001490.

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AbstractWhile the Theragāthā contains only ten verses attributed to the Elder Kāludāyi, the Pali commentaries ascribe a further two sets of verses to him. The present article aims to carry out a detailed survey of these verses, which have so far received no scholarly attention, as a contribution to the understanding of the formation of Kāludāyi's verses in the canon and their paracanonical legacy. In this paper, the additional verses of Kāludāyi that appear in the commentaries are critically analysed in light of all other utterances attributed to him, in the canon as well as in the commentarie

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TASAKI, Kunihiko. "How Has Aung San Suu Kyi Applied the Pali Canon?:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, no. 2 (2015): 1087–83. http://dx.doi.org/10.4259/ibk.63.2_1087.

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11

Pannaloka, Wadinagala. "<em>Rājadharma</em> and Good Governance in Early Buddhism." Anveṣaṇā 15, no. 1 (2024): 91–106. http://dx.doi.org/10.4038/anvesana.v15i1.6.

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Despite certain attempts to see Buddhism as a life-denying philosophy by modern scholars, there is a strong tendency to present teachings conducive to progress of socio-political sphere in the Pali canon. Essentially, Buddhism accepts the role of political leadership as critical in determining the quality of life condition of the public in a country. In order to assure the contribution of a ruler to the ruled, Buddhism produces ethical guidance. According to experts of Buddhist history, at the time of the Buddha, there were two forms of governing systems in India, monarchical system and republ

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HAYASHI, Takatsugu. "Sadharana-Kamma in Theravada Buddhism from the Pali Canon to Buddhaghosa." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 59, no. 1 (2010): 358–51. http://dx.doi.org/10.4259/ibk.59.1_358.

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Maithrimurthi, Mudugamuwe. "Buddha's Attitude to Social Concerns as Depicted in the Pali Canon." Buddhist Studies Review 22, no. 1 (2005): 27–43. http://dx.doi.org/10.1558/bsrv.v22i1.14059.

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Adam, Martin T. "Classes of Agent and the Moral Logic of the Pali Canon." Argumentation 22, no. 1 (2008): 115–24. http://dx.doi.org/10.1007/s10503-007-9075-6.

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Krüger, J. S. "'Enkelwees' : 'n Vroeë Boeddhistiese gedig." Religion and Theology 1, no. 1 (1994): 18–26. http://dx.doi.org/10.1163/157430194x00033.

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AbstractThis article offers an Afrikaans translation of a poem (the Khaggavisanasutta - literally, 'the sutta of the rhinoceros horn') from the Suttanipata, which in all probability contains some of the oldest portions of the Pali canon. Like the other poems in this collection, this one also reflects a stage before the monastic institutionalisation of Buddhism, praising the laying aside cf all violence and the solitary life.

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Hannes, Tom, and Gunter Bombaerts. "Being Taken for a Ride: Social and Technological Externalist Complements to the Internalist Reading of Buddhist Chariot Similes." Philosophy East and West 74, no. 3 (2024): 379–98. http://dx.doi.org/10.1353/pew.2024.a939596.

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Abstract: Slavoj Zizek’s criticism of Western Buddhism (2014) for being a late capitalist opiate of the people is partly unwarranted and partly of undeniable relevance. His implicit assumption is that Buddhism is an internalist path that only looks into the individual inner world, leaving harmful societal systems in peace. This article offers a response to Zizek’s analysis, by interpreting the chariot simile in the Buddhist Pali Canon. Even though Pali chariot similes indeed support an internalist perspective, some of them also allow for a reading that opens up to two “externalist” complements

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FURUKAWA, Yohei. "A Study on the Structure of Srad-√dha in the Pali Canon:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 64, no. 1 (2015): 297–94. http://dx.doi.org/10.4259/ibk.64.1_297.

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18

Wynne, Alexander. "Theriya Networks and the Circulation of the Pali Canon in South Asia." Buddhist Studies Review 35, no. 1-2 (2018): 245–59. http://dx.doi.org/10.1558/bsrv.36762.

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This article offers further support for Lance Cousins’ thesis that the P?li canon, written down in the first century BCE in Sri Lanka, was based largely on a Theriya manuscript tradition from South India. Attention is also given to some of Cousins’ related arguments, in particular, that this textual transmission occurred within a Vibhajjav?din framework; that it occurred in a form of ‘proto-P?li’ close to the Standard Epigraphical Prakrit of the first century BCE; and that that distinct Sinhalese nik?yas emerged perhaps as late as the third century CE.

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Furukawa, Yōhei. "The Meaning of Saddhā in the Pali Canon: Norman’s View." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 66, no. 2 (2018): 917–13. http://dx.doi.org/10.4259/ibk.66.2_917.

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Zaitsev, Ivan Alekseevich. "Sanskrit titles of two Pagan kings in Pali and Sanskrit inscriptions." Исторический журнал: научные исследования, no. 2 (February 2023): 42–53. http://dx.doi.org/10.7256/2454-0609.2023.2.39842.

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This article deals with the issue of recording royal titles in inscriptions in the languages &#8203;&#8203;of the Indian cultural tradition: Sanskrit and Pali. Using the example of a study of sources, the phenomenon of using the notation of titles is demonstrated, taking into account the use of Sanskrit spelling norms in inscriptions in the Pali language written using the Mon script. Such a phenomenon is of a non-permanent, variable in nature, which indicates the absence of a clear standard for recording the royal title in Pagan. The significance of this phenomenon is betrayed by the f

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Capra, Rudi. "Blue mountains, empty waters: the evolution of Chinese landscape painting under the influence of Chan Buddhism." Boolean: Snapshots of Doctoral Research at University College Cork, no. 2015 (January 1, 2015): 48–54. http://dx.doi.org/10.33178/boolean.2015.10.

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In this paper I will describe the evolution of Chinese landscape painting throughout the period which led from the awareness of a primordial aesthetics to the emergence of Chan Buddhism. In fact, since the Chan tradition had a pervasive and profound impact on the Far Eastern cultures, it should be analysed in a more rigorous manner than it was in the past. In particular, my thesis is that the Chan Buddhism consistently influenced the aesthetic canons and artistic themes of the epoch, expressing through the artworks original concepts and relevant philosophical ideas. Buddhism came very early to

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22

Vyrschikov, Ye G. "Lokayata and lokayatics in the ancient sources (the Pali Canon and the “Arthashastra”)." Orientalistica 2, no. 2 (2019): 269–87. http://dx.doi.org/10.31696/2618-7043-2019-2-2-269-287.

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23

Grunin, I. V. "Crowned Buddha of Amaravati and the Cakkavatti canonical concept." Orientalistica 3, no. 4 (2020): 1010–27. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1010-1027.

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The article represents a kind of “postscriptum” to the author’s hypothesis about fundamental sources found in Pali canon and early post-canonic literature that gave birth to formation of the crowned Buddha image. This hypothesis underlies this study of early Buddhist iconography, in particular with respect to images belonging to the Amaravati school, which illustrate the relationship between the Buddha and Cakkavatti. The author substantiates the conclusion that the image of the crowned Buddha had emerged almost simultaneously with the anthropomorphic image of the Enlightened One.

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McDaniel, Justin. "The Curricular Canon in Northern Thailand and Laos." MANUSYA 5, no. 4 (2002): 20–59. http://dx.doi.org/10.1163/26659077-00504003.

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Nissaya texts are idiosyncratic vernacular notes composed and used by Buddhist monks in Northern Thailand and Laos between the 16th and early 20th centuries. They evince a particular relationship of the authors with the classical (i.e., originally composed in Pali) scripture of Theravada Buddhism as well as with their intended audience. They reflect certain understandings of the notions of authorship, textual authenticity, the possibility of translation, and homiletics. A comprehensive study reveals the early development of Buddhist curricula in the region and a detailed study pedagogical meth

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25

Barringer, Justin Bronson. "Spiritual Friendship in Christian Monk Aelred of Rievaulx and the Pali Canon of Buddhism." Buddhist-Christian Studies 41, no. 1 (2021): 233–44. http://dx.doi.org/10.1353/bcs.2021.0023.

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26

Huxley, Andrew. "Hpo Hlaing on Buddhist law." Bulletin of the School of Oriental and African Studies 73, no. 2 (2010): 269–83. http://dx.doi.org/10.1017/s0041977x10000364.

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AbstractThis article introduces an English version (translator unknown) of a Burmese law report: Judge Hpo Hlaing's ruling in Ma Hla v. Ma Wa, delivered in Mandalay in 1877. The judgement contains a paragraph dealing with the sources of Buddhist Law which appears to be a riposte to work published earlier that year in Lower Burma. That the judge was Burma's leading political philosopher gives special resonance to his views on law. His list of five law reports from the Pali canon and related texts is of interest. A reading is advanced in which the five cases link to Burmese ideas about legal plu

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CHERNAVIN, GEORGY. "THE PRACTICE OF SUBJECT TRANSFORMATION AND THE PHENOMENOLOGICAL WORKING PROJECT OF PHILOSOPHY (BASED ON HUSSERL’S MANUSCRIPT “SOCRATES-BUDDHA”)." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 13, no. 2 (2024): 610–25. https://doi.org/10.21638/2226-5260-2024-13-2-610-625.

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The article examines Husserl’s conception of Buddhism, which was largely determined by the reading of the “Majjhima-nikaya” in Karl Eugen Neumann’s translation. It is a general and dotted image in which no distinctions were made regarding the eras, traditions and schools of Buddhist philosophy: an image that an interested European reader might form after reading the 152 sutras of the “Collection of Middle Instructions” of the Pali Canon. Nevertheless, it seems a productive task to interpret this image in order to better explain Husserl’s conception of phenomenology about itself, regardless of

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Jones, Dhivan Thomas. "Why Did Brahm? Ask the Buddha to Teach?" Buddhist Studies Review 26, no. 1 (2009): 85–102. http://dx.doi.org/10.1558/bsrv.v26i1.85.

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The episode of Brahm?’s request to the Buddha to teach has been regarded as problematic from early times, since it suggests that the Buddha was initially lacking in compassion. Comparison of versions of the story shows it to be possibly pre-A?okan in origin. A close reading of themes in the episode in relation to other incidents in the Buddha’s life described in the Pali canon show that it need not be taken as portraying an actual experience of the Buddha. The original purpose of the episode was not to describe the Buddha’s inner conflict but to show that Brahm?, representative of Brahmanical

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Visigalli, Paolo. "The Buddha’s Wordplays: The Rhetorical Function and Efficacy of Puns and Etymologizing in the Pali Canon." Journal of Indian Philosophy 44, no. 4 (2015): 809–32. http://dx.doi.org/10.1007/s10781-015-9286-3.

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Nowak, Kamil. "Nierozróżniający wgląd w medytacji buddyzmu chan i jego wczesnobuddyjskie analogie." Argument: Biannual Philosophical Journal 7, no. 1 (2017): 97–110. http://dx.doi.org/10.24917/20841043.7.1.5.

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Undifferentiating insight in the Chan Buddhist meditation and its early Buddhist analogies: In the paper a comparative analysis of Chan Buddhist meditation and the early Buddhist meditation has been conducted. In the first part the meditational instructions present in Zuochan yi and the corresponding texts of Chinese Buddhism have been demonstrated. Subsequently, based on those texts, the ideal type of Chan Buddhist meditation is created. The second part consists of the analysis of Aṭṭhaka‑vagga with the corresponding motifs from the other Pali Canon Suttas. The last part consists of a compara

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Engelmajer, Pascale F. "“Like a Mother Her Only Child”: Mothering in the Pāli Canon." Open Theology 6, no. 1 (2020): 88–103. http://dx.doi.org/10.1515/opth-2020-0009.

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AbstractThis paper examines mothers and mothering in the Pāli canon and commentaries and contends that a mothering path emerges when the deeply patriarchal traditional hierarchy of values is challenged and, following Karen Derris, the unthoughts related to mothers and mothering, which this hierarchy of values generates, are also challenged. The article focuses on three main female characters, Māyā, Mahāpajāpatī, and Visākhā, whose paths as mothers or as lay followers of the Buddha who “stand in the position of a mother” constitute a deliberate soteriological path in the Pali Buddhist texts. It

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Premasiri, P. D. "Alagadd?pama Sutta as a Scriptural Source for Understanding the Distinctive Philosophical Standpoint of Early Buddhism." Buddhist Studies Review 35, no. 1-2 (2018): 111–23. http://dx.doi.org/10.1558/bsrv.36756.

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The Alagadd?pama Sutta is the 22nd discourse of the Majjhima-nik?ya of the Pali canon. In the sutta itself it is mentioned that the Buddha’s delivery of this discourse was necessitated by the need to refute a wrong view held by one of his disciples named Ari??ha. Parallel versions of the sutta are found preserved in the Chinese ?gamas. The two main similes used in the sutta, those of the snake and of the raft, are referred to in the scriptures of a number of non-Therav?da Buddhist traditions as well, showing that the Buddhist doctrine represented in it is early and authentic and the message co

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Gil Montoya, María Dolores. "Mindfulness en Oriente y en Occidente." ENDOXA, no. 45 (June 8, 2020): 227. http://dx.doi.org/10.5944/endoxa.45.2020.22985.

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El presente trabajo se propone profundizar en las raíces orientales de la filosofía y práctica de la Atención Plena o Mindfulness con el objetivo de comprender su repercusión y extensión en Occidente, así como su plena integración en el marco de la filosofía perenne. Para ello, nos ocuparemos de determinar los orígenes de Mindfulness en la tradición budista utilizando como fuente principal aquellos autores que han bebido directamente del Canon Pali, y en concreto, examinaremos el sermón denominado Satipatthana Sutta o Sutra de los Fundamentos de la Atención, considerado el corazón y el eje cen

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Rappa, Antonio L. "Thai funeral rites in late modernity." BOHR International Journal of Social Science and Humanities Research 2, no. 1 (2023): 205–7. http://dx.doi.org/10.54646/bijsshr.2023.50.

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For at least 700 years, the ancient Siamese and modern Thai people have been conducting funerals. These often end with the cremation of the body. The length of the Buddhist wake depends on the social status of the deceased and his or her wealth. Also, for the descendants of the Tai speakers across Southeast Asia, the words and phrases used in ancient Siamese funerals and modern Thai ones have been deeply intertwined with Tai language, Standard Thai Language, Buddhist rites, and Theravada Buddhist scripture from the Pali canon. The objective of this paper is to convey a narrative snapshot of th

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van Oosten, Karel. "Kamma and Forgiveness with some Thoughts on Cambodia." Exchange 37, no. 3 (2008): 237–62. http://dx.doi.org/10.1163/157254308x311974.

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AbstractIn this article, I give some notes on kamma and forgiveness. The doctrines of kamma and forgiveness or grace are central notions in Buddhism and Christianity, and contrary to what looks different at first sight, they may show similarities in terms of 'salvation'. In the first paragraph, I explain, to a very limited extent, the concept of kamma in Theravada Buddhist tradition. In the second paragraph, I maintain that comparing kamma and grace is not correct, but that a comparison between meditation and grace could be more promising. In the third paragraph, narratives from the Pali canon

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Shokhin, V. K. "The Incipient Version of the Buddhist An?tmav?da and its Philosophical and Spiritual Dimensions." Pushkin Leningrad State University Journal 1 (2024): 8–31. https://doi.org/10.35231/18186653_2024_1_8.

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Introduction. In spite of the fact that the doctrine of an?tmav?da/anatt?v?da (i. e. the denial of the self-identical and continual subject of experiences) has framed the whole structure of Buddhist philosophy and underlain Buddhist meditational practice, discussions between Buddhologists as to whether it means the radical severance from Brahmanism and comes back to the Buddha himself have abided for more than a century. The author’s decisions on these issues are undertaken here. Content. While basing himself on the texts included into the P?li canon the author argues that the doctrine under d

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Lozhkina, Anastasiya V. "Kathāvatthu (“Points of Controversy”) as a Primary Source of Early Buddhist Philosophy." Russian Journal of Philosophical Sciences 63, no. 12 (2021): 81–101. http://dx.doi.org/10.30727/0235-1188-2020-63-12-81-101.

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This article focuses on the under-researched Buddhist text Kathāvatthu (“Points of Controversy”) and aims to better determine its place within Indian philosophy. We consider how the text was compiled, its contents, and main characteristics (such as its genre, its classification lists – mātika). To understand some of those characteristics, we suggest viewing them as shared with the whole Pali Canon (a large body of heterogeneous texts, of which the Kathāvatthu is part). This article also illustrates the issues of translating religious and philosophical texts from the Pāli language. Particularly

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van der Velde, Paul. "A Curious Case of Contingency: the Buddha and Buddhists on Caste." Journal of Empirical Theology 32, no. 2 (2019): 314–35. http://dx.doi.org/10.1163/15709256-12341397.

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Abstract A meeting in South India (Bylakuppe) with a group of Buddhists, followers of the low-caste politician Ambedkar led to a closer investigation of the often found idea that the Buddha opposed the caste system. In this contribution we focus on the tension between the generally held ideas if it comes to the Buddha’s attitude of the caste system (rejection) and everyday practice of a modern group of followers. For this, apart from the exposure in Bylakuppe several episodes from the Pali canon were investigated. It was the unexpected course and the end of the meeting in Byalakuppe that broug

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Singh, Bhavishya, and Nehal Dave. "TO COMPARE THE CONCEPT OF HATHA YOGA ACCORDING TO PATANJALI YOGA SUTRA AND VASISHTHA SAMHITA." VIDYA - A JOURNAL OF GUJARAT UNIVERSITY 2, no. 1 (2023): 170–75. http://dx.doi.org/10.47413/vidya.v2i1.168.

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Hatha Yoga, also known as "Discipline of Force" in Sanskrit, is a branch of yoga that emphasizes physical control as a means of achieving spiritual perfection in which the mind is shut off from the world. Hatha yoga was once an austere discipline that has been practiced for a very long time. The tradition began on the boundaries of India and Nepal, with roots that go back to the Sanskrit epics (Hinduism) and the Pali canon (Buddhism). Ancient Hatha yogis practiced the Hatha yoga disciplines for the purpose of self-exploration while living as renunciates. Hindu ideas like karma and rebirth were

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Rosario, Rocha. "Peace: A Buddhist Metanarrative." Jnanadeepa: Pune Journal of Religious Studies Jan 2001, no. 4/1 (2001): 15–22. https://doi.org/10.5281/zenodo.4263770.

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Buddhism is properly regarded as a religion of peace. Peace is a supreme value in the teaching of Siddhartha Gautama. Siddhartha Gautama, revered by the people of his time as the Buddha, namely, the Awakened One, spoke of peace to his followers. His words have been compiled into various works, the Sutta, Vinaya and Abhidhamma  Pitaka, that make up the Pali Canon. The contents of the Sutta Pitaka are discourses or sermons of the Buddha. In order to render the discourses intelligible for those far removed in time and to prevent misunderstanding of the message on account of unorthodox exeges

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Carvalho, Felipe Nogueira de. "A JANGADA DO SELF: USOS SOTERIOLÓGICOS DO EU E DO NÃO-EU NO BUDDHISMO ANTIGO." PARALELLUS Revista de Estudos de Religião - UNICAP 10, no. 24 (2020): 279. http://dx.doi.org/10.25247/paralellus.2019.v10n24.p279-294.

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O objetivo deste artigo é sugerir que os ensinamentos Buddhistas sobreanattā(não-eu) não devem ser entendidos como uma negação categórica do eu, mas fazem parte de uma estratégia soteriológica comumente empregada pelo Buddha, de utilizar algo como ferramenta para o seu próprio fim. Tomando o kamma(ação) como o elemento central que estrutura todos os ensinamentos, podemos pensar na identificação do eu como um tipo de ação. Algumas instâncias desta ação serão hábeis e condutoras à libertação, e outras inábeis e condutoras ao sofrimento. Com isso em mente, este artigo irá analisar algumas ações i

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42

Amaro, Ajahn. "‘I’m Not Getting Anywhere with my Meditation …’." Buddhist Studies Review 35, no. 1-2 (2018): 47–64. http://dx.doi.org/10.1558/bsrv.36752.

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This article draws on the teachings of the Pali Canon and the contemporary lineages that are guided by its principles. In particular, reference is made to the author’s mentors in the Thai Forest Tradition. It explores the respective roles of goal-directed effort and contentment in the process of meditative training, and skilful and unskilful variations on these. Effort is needed, but can be excessive, unreflectively mindless, unaware of gradually developed results, or misdirected. Contentment can be misunderstood to imply that skilful desire has no role in practice, and lead to passivity; thou

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Candobasa, Ashin. "The Essence of Ethic in Practice of Bodily Seclusion (Kāyaviveka): A Buddhist Perspective." International Journal of Research and Innovation in Social Science VIII, no. XI (2024): 3023–31. https://doi.org/10.47772/ijriss.2024.8110234.

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Although there have been several traditional interpretations to the notion of bodily seclusion (kāyaviveka) in original sources, research on the notion of physical solitude from Buddhist ethical perspective lacks a detailed study of the subject. A common view of a lone dweller is to find a suitable place for spiritual practice where nothing is physically disturbing the practitioners. It is temporarily or occasionally practices of live alone in order to focus on an appearance of the natural of reality. However, the practice of bodily seclusion (kāyaviveka) with the absent of ethic can have chal

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Jinarathana, Kelegama. "අනුරාධපුර යුගයේ විහාරාරාම ආශ්&zwj;රිත ව පැවති සම්භාව්&zwj;ය අධ්&zwj;යාපන ක්&zwj;රියාවලියෙහි ස්වරූපය පිළිබඳ විමසුමක් [An Investigation on the Nature of the Classical Education Process in Anuradhaura Era Associated with Monasteries]". Pravacana 15, № 1 (2024): 89–99. https://doi.org/10.4038/p.v15i1.4.

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Monastery education played a pivotal role in shaping the intellectual and cultural landscape of ancient Sri Lanka. This research paper explores the rich tapestry of educational practices within monastic institutions, focusing on their profound impact on societal development and the preservation of knowledge. Rooted in Theravada Buddhism, monasteries served as centers of learning, nurturing a holistic approach to education that encompassed religious teachings, philosophy, literature, and various religious and social practical skills. The monastic education system in ancient Sri Lanka was charac

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Yunia, Tjhin Kindella. "Pengantar Etika Psikologis Buddhisme." Humanitas (Jurnal Psikologi) 6, no. 1 (2022): 1–28. http://dx.doi.org/10.28932/humanitas.v6i1.3892.

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Kerajaan maritim Sriwijaya pada masa kejayaannya tidak hanya mengontrol jalur perdagangan rempah dunia, tetapi juga menjadi pusat pendidikan dan penyebaran agama Buddha di Asia Tenggara yang sangat maju. Agama Buddha berangsur-angsur lenyap di Nusantara seiring dengan runtuhnya kerajaan Majapahit, tetapi menyisakan bekas-bekas peninggalan dalam berbagai bidang hingga saat ini, seperti situs-situs bersejarah, bahasa dan juga budaya. Melalui studi kepustakaan dengan metode deskriptif interpretatif dalam tulisan ini, penulis hendak mengenalkan kembali ajaran Buddha, terutama dari sisi psikologi d

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Werner, Karel. "The Philosophy of Desire in the Buddhist Pali Canon (Oxford Centre for Buddhist Studies). By David Webster. pp. xv, 267. London and New York, RoutledgeCurzon, 2005." Journal of the Royal Asiatic Society of Great Britain & Ireland 16, no. 1 (2006): 104–7. http://dx.doi.org/10.1017/s1356186305325910.

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Fiveyskaya, Anastasiya V. "Period-specific differences of style in Haribhaṭṭa’s “Garland of Jātakas” and in the “Avadāna-Śataka” (based on the deer jātaka)." Vestnik of Kostroma State University 27, no. 4 (2021): 138–43. http://dx.doi.org/10.34216/1998-0817-2021-27-4-138-143.

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The article examines the evolution of style traced in Sanskrit literature during the development of the genre of jātaka – the story of a previous life of Buddha – at an early stage of the genre's existence, represented by the anonymous collection “Avadāna-Śataka” (around 2nd century AD), and at the stage of the developed author literature, an example of which is the “Garland of Jātakas” by Haribhaṭṭa (4th to 5th centuries AD). The pre-literary jātaka in the Pali language is fairly well studied, while the literary works we consider here, being significant for the tradition, have hardly b

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Bulugahapitiye, Nandabodhi. "Train Human Resources with Buddhist Teachings for Sustainable Economic Development." Kelaniya Journal of Human Resource Management 19, no. 2 (2025): 23–32. https://doi.org/10.4038/kjhrm.v19i2.147.

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Sri Lanka is currently facing a profound economic crisis rooted in internal issues such as management inefficiencies, attitudes, and political interventions. This study aims to explore the integration of Buddhist teachings on economic management to address these challenges and foster sustainable development. Utilizing a qualitative approach, the research analyzes the Buddhist Pali canon alongside contemporary economic theories. The findings emphasize the relevance of Buddhist principles in tackling poverty, economic mismanagement, and social issues. Key teachings from Buddhist scriptures such

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Lyssenko, Victoria. "À propos des Fondements du bouddhisme d’Elena Roerich." Slavica Occitania 48, no. 1 (2019): 151–67. https://doi.org/10.3406/slaoc.2019.1216.

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On Helena Roerich’s book Fundamentals of Buddhism (1927). The paper is a commentary, from the contemporary Buddhological point of view, on Helena Roerich’s book Fundamentals of Buddhism, first published anonymously in Russian in 1927 in Urga (Ulan Bator), and translated in English in 1930, in New York, and published under the pseudonym of Natalie Rokotoff. The author of the paper, a Russian academic scholar and buddhologist, identifies two layers in Helena Roerich’s text : an adequate presentation of the Buddha’s teachings based on original texts, mainly from the Pali Tipitaka canon, and a vul

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Chowdhury, Chipamong. "Did the Buddha Speak Pāli? An Investigation of The Buddha-Vacana and Origins of Pāli." Dhaka University Journal of Linguistics 2, no. 4 (2011): 43–57. http://dx.doi.org/10.3329/dujl.v2i4.6899.

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Traditionally South and Southeast Buddhism, which we now call Theravada Buddhism, claims that the language of the Buddha is "Pali" and hence the language of their sacred texts (Tipitaka=three canons). In this essay, I investigate the notion of the Pali language by reconstructing existing Pali literatures and contemporary works on Pali studies. Among other issues, this investigation explores the following issues: the language (vacana) of the Buddha, the multilingualism and geopolitics, the home of Pali, and the origination of Pali. Key words: Buddhism; Pali language; Pali literaturesDOI: 10.332

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