Bibliografías temáticas / Itivuttakaa

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Literatura académica sobre el tema "Itivuttakaa"

Autor: Grafiati
Publicado: 25 de julio de 2024
Última modificación: 31 de julio de 2025

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Artículos de revistas sobre el tema "Itivuttakaa"

1

Mills, Laurence. "The Itivuttaka. The Buddha's Sayings. Tr. John D. Ireland." Buddhist Studies Review 10, no. 2 (1993): 229–30. http://dx.doi.org/10.1558/bsrv.v10i2.15211.

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2

Norman, K. R. "The Itivuttaka. Translated by Peter Masefield." Buddhist Studies Review 18, no. 2 (2001): 249–50. http://dx.doi.org/10.1558/bsrv.v18i2.14457.

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., Dhammasari. "CONCEPT OF SAṄKHARA DUKKHA". SCHOLARLY RESEARCH JOURNAL FOR INTERDISCIPLINARY STUDIES 9, № 66 (2021): 15335–40. http://dx.doi.org/10.21922/srjis.v9i66.6827.

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The term saṅkhāra has various shade of meaning according to the different contexts. It has a multiple combination with other Buddhist philosophical terms, which totally has an effect on its original meaning and brings about a much wider and complicated import of this term. It can be said that the term saṅkhāra is much more flexible compared with other Buddhist philosophical terms. In the five Nikāyas, it appears in combinations with different words as dukkha and upadhi. Now the different combinations of this term, saṅkhāradukkha, will be explained in the paper. It is found in Dukkha-pañhāsutta
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4

Hwang, Sunghye. "A Review of Gospel of Thomas and Itivuttaka from formal Perspective." Buddhist-Christian Studies 40, no. 1 (2020): 329–43. http://dx.doi.org/10.1353/bcs.2020.0018.

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5

Phyu, Phyu Thein, Myat Thu Aye, and Thuzar Hlaing Mya. "Verbal Action in Buddhist Literature." North American Academic Research 2, no. 8 (2019). https://doi.org/10.5281/zenodo.3371796.

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<strong>Introduction</strong> Buddhist people believe that there is action and reaction in the world. The word action is used in Pāḷi as &ldquo;<em>kamma</em>&rdquo;. There are three of action in bodily (<em>kāyakamma</em>) action verbally (<em>vacīkamma</em>) and action in mentally (<em>manokamma</em>). A good deed in bodily, verbally and mentally is called wholesome deed (<em>kusalakamma</em>) while a bad deed in bodily, verbally and mentally is called unwholesome deed (<em>akusalakamma</em>). And then, verbal conducts will be presented in this paper. A good word is very important for buildi
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6

Dr., Phyu Phyu Thein, and Myat Thu Aye. "The Act of Taking Intoxicant from Buddhist Perspective." North American Academic Research 2, no. 7 (2019). https://doi.org/10.5281/zenodo.3349839.

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&nbsp; <strong><em>Abstract</em></strong>: <em>Today&#39;s world is infested with many evil deeds. This paper is presented with the aim of studying why there are numerous evil deeds. Of the various kinds of evil deeds, some evil deeds are committed on account of using intoxicating drinks and drugs because even a soft minded person does not hesitate to commit evil deeds such as telling lies, stealing other&#39;s property, killing life, etc. when the mile person become intoxicated with alcohol and drug. In compiling this paper the excerpts from Pāḷi, Aṭṭhakathā, Ṭīkā and Ganthantara Texts are pr
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7

Yee, Mon Phay, Tin Tin New Dr-, and Abdel Wahed AMR. "Mantra Reciting of Burmese Buddhists." North American Academic Research, August 31, 2019. https://doi.org/10.5281/zenodo.3382337.

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The term &ldquo;parit&rdquo; in Myanmar is derived from Pāli word &lsquo;paritta&rsquo; in accordance with the rule of omitting final syllable (uttaralopa). Actually, the paritta discourses are the suttas preached by the Buddha for the purpose of keeping as an enclosure to be free from troubles and dangers. These suttas are the most popular and handiest ones among lay people. They recite Parit every day to get blessing, to be in safe, to not to get disturbing from evils or devils. The paritta-recitation and listening to it can be regarded as religious activities in Theravada Buddhist countries
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Libros sobre el tema "Itivuttakaa"

1

Dhammapāla. Khuddakanikāye Paramatthadipanī Itivuttaka-aṭṭhakathā. Vipaśyana Viśodhana Vinyāsa, 1995.

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2

Dhammapāla, ed. Ppaalli Taejanggyŏng/K'uttakkanikkaya Ittibuttakka-Yŏsiyŏgyŏng: Itivuttaka = Yŏsiŏgyŏng/Yŏsiŏgyŏng ŭisŏk. Han'guk Ppaalli Sŏngjŏn Hyŏphoe, 2012.

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3

Ireland, John D. Udana & Itivuttaka. Pariyatti Publishing, 2020.

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4

The Itivuttaka. Pali Text Society, 2000.

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5

John, D. Trans Ireland. The Itivuttaka : Buddha's Sayings. Buddhist Publication Society, 1991.

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6

"Udana" and the "Itivuttaka". Buddhist Publication Society,Sri Lanka, 1998.

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7

Ireland, John D.(Tr.), ed. Itivuttaka, The: Buddha's Sayings. Buddhist Publication Society, 1998.

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8

Udana and the Itivuttaka. BPS Pariyatti Editions, 2018.

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9

The commentary on the Itivuttaka: The Itivuttaka-aṭṭhakathā (Paramatthadīpani II) of Dhammapāla. Pali Text Society, 2008.

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10

The Itivuttaka: The Buddha's sayings. Buddhist Publication Society, 1991.

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Capítulos de libros sobre el tema "Itivuttakaa"

1

Sarao, K. T. S. "Itivuttaka." In Encyclopedia of Scientific Dating Methods. Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_227.

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2

Ray, Reginald A. "Saints of the Theragatha and Therfgatha." In Buddhist Saints in India. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195134834.003.0004.

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Abstract In the preceding chapter, it was proposed that certain fundamental themes, arranged according to a particular logic, make up the paradigm provided by Buddha Sakyamuni. It was also suggested that this paradigm was in more general use as a presupposition in Indian Buddhism, identifying not just the Buddha but also others understood as Buddhist saints. As a first step in the testing of this hypothesis, the present chapter contains an analysis of two works, the Pali Theragáthá and Theragáthá, which provide a relatively complete definition of the Buddhist saint, this time as arhant. The Th
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