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05_satipatthana_sutta_01.pdf01 Satipatthana Sutta3679 viewsWe have seen how different approaches to translation provide different approaches to the meditation practice itself. Translation, interpretation and practice all take place within communities. One's choices in translation is also an expression of one's identity. If I identify with a specific tradition, I will translate in a way that fits with that tradition's view of the teaching and the practice. If I refuse to identify with a tradition, preferring to go my own way or be part of the creation of a new tradition, this choice also will condition translation and interpretation. And interpretation conditions practice. The practice is defined by its texts, and the texts are formed by translation and interpretation.
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02_Orientation-to-practice.mp3(2) Orientation to the Practice3676 viewsOrientation to the Practice of Vipassana Meditation is guidance on how to adjust to and conduct oneself in a retreat environment.
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04_vibhanga.pdf04 Dependent Arising: Vibhanga3675 viewsLooking at the standard "twelvefold formula" of dependent arising,and the question of life-after-life, or "rebirth.
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nibbana1.pdfThe Practice which Leads to Nibbana3671 viewsVen. Pa-Auk Sayadaw
Translated by Greg Kleiman. This is the method of practising meditation that is taught at Pa Auk Tawya Monastery, (Myanmar) Burma. It is based on the explanation of meditation found in the Visuddhimagga commentary. Because of that the method involves several stages of practice which are complex, and involved. These stages include a detailed analysis of both mentality and matter, according to all the categories enumerated in the Abhidhamma, and the further use of this understanding to discern the process of Dependent Origination as it occurs in the Past, Present, and Future. Therefore people who are unfamiliar with the Visuddhimagga and the Abhidhamma will have difficulty in understanding and developing a clear picture of the practice of meditation at Pa Auk Tawya. For foreigners who cannot speak Burmese this problem is made even more difficult. This introduction has been written to help alleviate these difficulties by presenting a simplified example of a successful meditator's path of progress as he develops his meditation at Pa Auk Tawya.
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73_knowledges.pdfSeventy-Three Kinds of Knowledge3658 viewsVen. Nyanadassana, Bhikkhu
Since these knowledges are, as a Summary, very briefly stated,the present translation has explanatory notes in order to facilitate the reader understand them, at least intellectually, more easily. These explanations are based on the Pañisambhid -magga, the Visuddhi-magga and their corresponding Commentaries, and their references are clearly distinguished. The translation of each knowledge
is repeated in the Notes, in bold, for convenient reading.
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05Guidelines_for_the_Practice.pdfGuidelines for the Practice3656 viewsNow that you have been give the basic instructions and are doing the exercises to develop the practice, it is necessary to have an overview and a framework of
the practice to guide you. In order to do this, we need to go back to the source material of the Buddha’s set of instructions on Vipassana meditation: The Four Foundations of Mindfulness.
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pureland.pdfPure Land Buddhism3654 viewsThis book presents the teachings and major tenets of the Pure Land school of Buddhism,as seen from the perspective of two major sister schools: Zen and Taien Taai (Lotus School). Further insights,from the viewpoint of a contemporary Pure Land Master are included in the Appendix. The principal teachings of the Pure Land School are summarized for the benefit of readers.
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04_Basic-instructions.mp3(4) The Basic Instructions3653 viewsThe Basic Instructions are given in four areas of practice: formal sitting, awareness of movement in walking, and clear comprehension during ones daily activities.
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good_evil_and_beyond_kamma_in_the_buddha_s_teaching.pdfGood Evil and Beyond: Kamma in the Buddha's teaching3652 views
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09_tara.jpgThe 21 Taras (09)3631 viewsThe 21 Taras [Tibetan style] (Tibetan, Sgrol-ma)
It was not until the adoption of the Yogachara system, taught by Asanga in the fourth century AD, that the feminine principle began to be venerated in Mahayana Buddhism. Around the sixth century, the goddess Tara was considered as a Sakti of Avalokitesvara (sometimes as his wife).
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