Podcasts about Pali

Looking at early Pali texts, Michael tries to recover the original and fuller meaning of mindfulness from its current usage in the west. "Mindfulness establishes the presence of the object and thereby makes it available to scrutiny and discernment." Recorded at Centre of Gravity, Toronto. October 29, 2013. The Awake in the World podcast is brought to you by the generosity of our amazing Patreon supporters, making it possible for us to keep Michael's archive of teachings available to the public. To become a patron, visit: patreon.com/michaelstone.

Texaský Houston není jen sídlem americké NASA. Je také velmi důležitým centrem pro české krajany, žije tam totiž nejvíc Čechoameričanů ve Spojených státech. K českým kořenům se hlásí přes 190 tisíc Texasanů. Už víc než 15 let ve městě funguje i České centrum a muzeum.Všechny díly podcastu Zápisník zahraničních zpravodajů můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

May 18, 2025 "Bhava" Delson Armstrong discusses the many meanings of the Pali word Bhava or otherwise known as Becoming, Existence or Habitual Tendencies.

2025. május 16., péntek 9-10 óra ÁCS IS IN THE AIR: Szlovákia Régiók - Losonc és környéke! Ha "külföldre" indulunk, több óra autóútra készülünk. Ritkán állunk meg a határtól tíz percnyire. Pedig érdemes! Ime Losonc és környékének néhány érdekessége: Losonc-határvidék- (szlovák) Nógrád központja, mellette Rimaszombat, a régió egészen Kokaváig tart, (21 km , 50 perc Losonctól) ahol még 2005-ben Magyar Diákolimpiát is szerveztünk! Most már a kerékpárturizmus is attrakció, gyönyörű a Bükkhöz hasonlatos, de annál izgalmasabb domborzat, kerékpárutakkal. Losonc előtt a határhoz közel Fülek! És a sokáig romos füleki vár, amely már látogatható a titkos alagútjaiban is! Demikát Pali a helyi betyár, akinek saját parkja is van. Klausmann Viktor, televíziós személyiség, Szlovákia rajongó, Szlovákia rejtett kincseinek nagy ismerője EQUILOR TŐZSDENYITÁS: Vavrek Zsolt, lakossági üzletág igazgató ÉP TESTBEN 18 nap - 1080 km Április 27-én rajtolt és május 14-én, most szerdán ért véget a TransEspana 1080 km-es futóverseny. A Francia Urdosból elindulva, északról dél felé haladva, keresztül szelve egész Spanyolországot, 18 nap alatt Malaga városában érkeztek a futók. Maráz Zsuzsa a női kategória győztese, az abszolútban pedig második helyen végzett. Maráz Zsuzsa, ultrafutó

"If you kiss your child, or your wife, say that you only kiss things which are human, and thus you will not be disturbed if either of them dies." - Epictetus "Whatever suffering arises, all arises due to attachment; with the cessation of attachment, there is the cessation of suffering." - Pali canon "He is not disturbed by loss, he does not delight in gain; he is not disturbed by blame, he does not delight in praise; he is not disturbed by pain, he does not delight in pleasure; he is not disturbed by dishonor, he does not delight in honor." - Pali Canon (Majjhima Nikaya) "An arahant would feel physical pain if struck, but no mental pain. If his mother died, he would organize the funeral, but would feel no grief, no sense of loss." - the Dhammapada "Receive without pride, let go without attachment." - Marcus Aurelius [...] --- First published: May 10th, 2025 Source: https://www.lesswrong.com/posts/aGnRcBk4rYuZqENug/it-s-okay-to-feel-bad-for-a-bit --- Narrated by TYPE III AUDIO.

A Maui doctor accused of trying to kill his wife on the edge of a Pali cliff must remain behind bars, plus another Maui man, Gary Ramirez, was sentenced to life in prison for the decades-old murder of a California teen. Meanwhile, a serial road rager driver accused of attacking two women in Kakaako was allegedly assaulted by prison inmatesSee omnystudio.com/listener for privacy information.

"Nigdy już nie będziesz wyglądać jak kiedyś" - usłyszała od PSYCHOLOGA.Partnerem odcinka jest - https://bit.ly/4lHSXdr - Sibionics - kod ANNA990W tym odcinku gościnią „Rozmów w Dresie” jest Maja – która przeżyła coś, czego większość z nas nawet nie potrafi sobie wyobrazić. Po tragicznym wypadku podczas zwykłego spotkania towarzyskiego – kiedy ktoś dolał paliwa do zapalonego kominka – jej ciało stanęło w ogniu. Doznała ciężkich poparzeń, a lekarze nie dawali jej szans na przeżycie. Mimo to – Maja żyje. I mówi o tym wprost.To nie jest rozmowa o sensacji.To rozmowa o przetrwaniu, traumie, walce z ciałem i psychiką, samotności, odrzuceniu – i o tym, jak krok po kroku wraca się do życia, którego już się nie poznaje.Poruszamy m.in.: • Jak wygląda moment, w którym ciało płonie – i co zostaje w głowie po takim doświadczeniu? • Dlaczego najgorszy ból przychodzi długo po wypadku? • Co się dzieje, gdy nie rozpoznajesz siebie w lustrze – i słyszysz od lekarza: „Już nigdy nie będziesz wyglądać jak dawniej”? • Jak wygląda codzienność po wypisie ze szpitala – kiedy opadają adrenalina, opatrunki i zainteresowanie ludzi? • Dlaczego Maja nie chce słyszeć słowa „bohaterka”? • I co daje jej dziś siłę, by mówić o tym publicznie?Ta rozmowa to nie clickbait. To brutalna prawda o życiu po poparzeniach i o tym, co dzieje się z człowiekiem, gdy wszystko się zmienia – oprócz duszy.Jeśli znasz kogoś, kto walczy z traumą, z ciałem, z samotnością – wyślij mu ten odcinek.Czasem jedna historia może uratować czyjeś emocje.

Pali students returned to school! Guest: Jean Haney, senior at PHS. Vacant malls repurposed for apartments, entertainment centers in Orange County. Update: Downtown L.A. Residents in Uproar Over Destroyed Trees as Suspect is Nabbed. LA would need to close half of its animal shelters under Bass' proposed budget cuts. Trump Calls $5,000 Baby Bonus To Boost Birth Rate 'A Good Idea'.

Please Note: Spotify deletes many of our Buddhist Chanting podcasts, claiming that they are 'Music', and that pure music tracks may not be uploaded to Spotify Podcasts. Personally, I disagree that our chanting constitutes 'Music', but there's not much point trying to argue with a bot. Therefore, I have included a spoken introduction, to make it not exclusively 'music'. Similarly, after the paritta, I have added Luang Por Liem's advice to us while writing a short dedication on a copper sheet to enshrine in our stupa. Hope this helps that Spoti will not delete this episode. The Sima Estalishment Ceremony at Bodhisaddha Monastery, Sydney, was the largest congregation of Bhikkhus in the Theravada tradtion in Australia ever. 40 of the monks had more than 40 rains retreats (years as monks). All 80+ together had spent more than 2,500 years in the robes. You can hear the sonorous, full sound of this large sangha chanting clearly on the recording. Luang Por Liem, the abbot of Wat Nong Pah Pong (Ajahn Chah's monastery) and leading monk of the whole lineage of Ajahn Chah, was the presiding senior monk at the Paritta Chanting Ajahn Varadhammo, abbot of Bodhisaddha Monastery, was the host of the whole event, supporter by his own teacher, Luang Por Anan, the abbot of Wat Marp Jan and one of the most highly respected meditation masters in Thailand.⁠⁠⁠Dhammagiri Website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Our Spotify Playlists⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Newsletter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Dhammagiri Youtube Channel⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠#palichanting #paritta #buddhistchanting #palirecitation #ajahnchah

„Onkologie se pořád posouvá, není týden, aby nevyšla nějaká nová molekula,“ popisuje v nové Vlně Martin Palička jeden z důvodů, proč si tento obor vybral. Díky svému projektu Po medině se nedávno objevil také v žebříčku Forbes 30 pod 30. Chce pomáhat studentům, kteří se na škole trochu ztratili.

(Spirit Rock Meditation Center) This talks focuses on one of the three areas of practice discussed a week before, on developing samadhi (or concentration), the theme of Donald's four weeks of practice in March. We begin by more generally discussing the nature of samadhi, including short account of the etymology in Pali, and the Tibetan sense of samadhi as "staying," as developing in the nine stages of the "Elephant Path." We look at the place and importance of developing samadhi in our practice and its relationship to insight practice; developing samadhi is one of the eight factors of the Noble Eightfold Path and appears in many of the Buddha's core teachings. We discuss some ways to practice developing samadhi, and then focus especially on several challenges of such practice and how to work with such challenges. The talk is followed by discussion, including further exploration of the relationship of cultivating samadhi and insight practice, the nature of skillful effort, and the joy that can arise in the development of samadhi.

(Spirit Rock Meditation Center) This talks focuses on one of the three areas of practice discussed a week before, on developing samadhi (or concentration), the theme of Donald's four weeks of practice in March. We begin by more generally discussing the nature of samadhi, including short account of the etymology in Pali, and the Tibetan sense of samadhi as "staying," as developing in the nine stages of the "Elephant Path." We look at the place and importance of developing samadhi in our practice and its relationship to insight practice; developing samadhi is one of the eight factors of the Noble Eightfold Path and appears in many of the Buddha's core teachings. We discuss some ways to practice developing samadhi, and then focus especially on several challenges of such practice and how to work with such challenges. The talk is followed by discussion, including further exploration of the relationship of cultivating samadhi and insight practice, the nature of skillful effort, and the joy that can arise in the development of samadhi.

(Spirit Rock Meditation Center) This talks focuses on one of the three areas of practice discussed a week before, on developing samadhi (or concentration), the theme of Donald's four weeks of practice in March. We begin by more generally discussing the nature of samadhi, including short account of the etymology in Pali, and the Tibetan sense of samadhi as "staying," as developing in the nine stages of the "Elephant Path." We look at the place and importance of developing samadhi in our practice and its relationship to insight practice; developing samadhi is one of the eight factors of the Noble Eightfold Path and appears in many of the Buddha's core teachings. We discuss some ways to practice developing samadhi, and then focus especially on several challenges of such practice and how to work with such challenges. The talk is followed by discussion, including further exploration of the relationship of cultivating samadhi and insight practice, the nature of skillful effort, and the joy that can arise in the development of samadhi.

Ash Mahoney is joined by Andy Pali (Bricklayers World with Andy - on YouTube) to discuss how he got into the trade, his experiences working around the world, his thoughts on the trade currently and how we're gonna bring the next generation of Bricklayers through

Pali smo na osmu poziciju, promijenili trenera i čekamo polufinale Kupa.0:00:00 Coppitelli0:15:20 Rožman 0:27:09 Istra 0:41:30 Ocjene0:42:40 Suđenje0:45:14 Prognoze0:48:50 Slaven + dodatak1:20:21 Šibenik

This episode we will finish up the travels of Xuanzang, who circumnavigated the Indian subcontinent while he was there, spending over a decade and a half travelings, visiting important Buddhist pilgrimage sites, and studying at the feet of learned monks of India, and in particular at Nalanda monastery--a true center of learning from this period. For more, check out our blogpost page:  https://sengokudaimyo.com/podcast/episode-122 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 122:  Journey to the West, Part 3 The courtyard at Nalanda was quiet.  Although hundreds of people were crowded in, trying to hear what was being said, they were all doing their best to be silent and still.  Only the wind or an errant bird dared speak up.  The master's voice may not have been what it once was—he was definitely getting on in years—but Silabhadra's mind was as sharp as ever. At the front of the crowd was a relatively young face from a far off land.  Xuanzang had made it to the greatest center of learning in the world, and he had been accepted as a student of perhaps the greatest sage of his era.  Here he was, receiving lessons on some of the deepest teachings of the Mahayana Buddhist sect, the very thing he had come to learn and bring home. As he watched and listened with rapt attention, the ancient teacher began to speak….   For the last two episodes, and continuing with this one, we have been covering the travels of the monk Xuanzang in the early 7th century, starting around 629 and concluding in 645.  Born during the Sui dynasty, Xuanzang felt that the translations of the Buddhist sutras available in China were insufficient—many of them had been made long ago, and often were translations of translations.  Xuanzang decided to travel to India in the hopes of getting copies in the original language to provide more accurate translations of the sutras, particularly the Mahayana sutras.  His own accounts of his journeys, even if drawn from his memory years afterwards, provide some of our most detailed contemporary evidence of the Silk Road and the people and places along the way.  After he returned, he got to work on his translations, and became quite famous.  Several of the Japanese students of Buddhism who traveled to the Tang dynasty in the 650s studied under him directly and brought his teachings back to Japan with them.  His school of “Faxiang” Buddhism became known in Japan as the Hosso sect, and was quite popular during the 7th and 8th centuries.  Xuanzang himself, known as Genjou in Japan, would continue to be venerated as an important monk in the history of Buddhism, and his travels would eventually be popularized in fantastic ways across East Asia. Over the last couple of episodes we talked about Xuanzang's illegal and harrowing departure from the Tang empire, where he had to sneak across the border into the deserts of the Western Regions.  We then covered his time traveling from Gaochang, to Suyab, and down to Balkh, in modern Afghanistan.  This was all territory under the at least nominal control of the Gokturk empire.  From Balkh he traveled to Bamyan, and then on to Kapisa, north of modern Kabul, Afghanistan.  However, after Kapisa, Xuanzang was finally entering into the northern territories of what he knew as “India”, or “Tianzhu”. Here I would note that I'm using “India” to refer not to a single country, but to the entirety of the Indian subcontinent, and all of the various kingdoms there -- including areas now part of the modern countries of Afghanistan, Pakistan, Bangladesh, and Sri Lanka.  The Sinitic characters used to denote this region are pronounced, today, as “Tianzhu”, with a rough meaning of “Center of Heaven”, but it is likely that these characters were originally pronounced in such a way that the name likely came from terms like “Sindhu” or “Induka”.  This is related to the name of the Sindh or Indus river, from which India gets its name.  Xuanzang's “Record of the Western Regions” notes that the proper pronunciation of the land should be “Indu”.  In Japan, this term was transmitted through the Sinitic characters, or kanji, and pronounced as “Tenjiku”.  Since it featured so prominently in the stories of the life of the Buddha and many of the Buddhist sutras, Tenjiku was known to the people of the Japanese archipelago as a far off place that was both real and fantastical. In the 12th century, over a thousand stories were captured for the “Konjaku Monogatarishu”, or the “Collection of Tales Old and New”, which is divided up into tales from Japan, China, and India.  In the famous 9th or 10th century story, “Taketori Monogatari”, or the “Bamboo-Cutter's Tale”, about princess Kaguya hime, one of the tasks the princess sets to her suitors is to go to India to find the begging bowl of the Buddha.  Records like those produced by Xuanzang and his fellow monks, along with the stories in the sutras, likely provided the majority of what people in the Japanese archipelago knew about India, at least to begin with. Xuanzang talks about the land of India as being divided into five distinct parts—roughly the north, south, east, west, and center.  He notes that three sides face the sea and that the Snow Mountains—aka the Himalayas—are in the north.  It is, he says, “Wide in the north and narrow in the south, in the shape of a crescent moon”.  Certainly the “Wide in the north and narrow in the south” fit the subcontinent accurately enough, and it is largely surrounded by the waters of what we know as the Indian Ocean to the west, the east, and the south.  The note about the Crescent Moon might be driven by Xuanzang's understanding of a false etymology for the term “Indus”, which he claims comes from the word for “moon”.  Rather, this term appears to refer to the Indus River, also known as the Sindh or Sindhus, which comes from an ancient word meaning something like “River” or “Stream”. Xuanzang also notes that the people of the land were divided into castes, with the Brahman caste at the top of the social hierarchy.    The land was further divided into approximately 70 different countries, according to his accounts.  This is known broadly as the Early Medieval period, in India, in which the region was divided into different kingdoms and empires that rose and fell across the subcontinent, with a total size roughly equivalent to that covered by the countries of the modern European Union.  Just like Europe, there were many different polities and different languages spoken across the land – but just as Latin was the common language in Europe, due to its use in Christianity, Sanskrit was the scholarly and religious language in much of India, and could also be used as a bridge language.  Presumably, Xuanzang understood Sanskrit to some extent as a Buddhist monk.  And, just a quick note, all of this was before the introduction of Islam, though there were other religions also practiced throughout the subcontinent, but Xuanzang was primarily focused on his Buddhist studies. Xuanzang describes India as having three distinct seasons—The hot season, the rainy season, and the cold season, in that order.  Each of these were four month long periods.  Even today, the cycle of the monsoon rains is a major impact on the life of people in South Asia.  During the rainy season, the monks themselves would retreat back to their monasteries and cease their wanderings about the countryside. This tradition, called “Vassa”, is still a central practice in many Theravada Buddhist societies such as Thailand and Laos today, where they likewise experience this kind of intensely wet monsoon season. Xuanzang goes on to give an in depth analysis of the people and customs of the Indian subcontinent, as he traveled from country to country. So, as we've done before, we'll follow his lead in describing the different locations he visited. The first country of India that Xuanzang came to was the country of Lampa, or Lamapaka, thought to be modern Laghman province in Afghanistan.  At the time it was a dependency of Kapisa.  The Snow Mountains, likely meaning the Hindu Kush, the western edge of the Himalayas, lay at its north, while the “Black Mountains” surrounded it on the other three sides.  Xuanzang mentions how the people of Lampa grow non-glutinous rice—likely something similar to basmati rice, which is more prevalent in South Asian cuisine, as compared to glutinous rice like more often used in East Asia. From Lampa he headed to Nagarahara, likely referring to a site near the Kabul River associated with the ruins of a stupa called Nagara Gundi, about 4 kilometers west of modern Jalalabad, Afghanistan.  This was another vassal city-state of Kapisa.  They were still Mahayana Buddhists, but there were other religions as well, which Xuanzang refers to as “heretical”, though I'm not entirely sure how that is meant in this context.  He does say that many of the stupas were dilapidated and in poor condition. Xuanzang was now entering areas where he likely believed the historical Buddha had once walked.  In fact, Lampa was perhaps the extent of historical Buddha's travels, according to the stories and the sutras, though this seems unlikely to have been true.  The most plausible locations for the Historical Buddha's pilgrimages were along the Ganges river, which was on the other side of the subcontinent, flowing east towards modern Kolkatta and the Bengal Bay.  However, as Buddhism spread, so, too, did stories of the Buddha's travels.  And so, as far as Xuanzang was concerned, he was following in the footsteps of the Buddha. Speaking of which, at Nagarahara, Xuanzang mentions “footprints” of the Buddha.  This is a Buddhist tradition found in many places.  Xuanzang claims that the Tathagatha, the Englightened One, or the Buddha, would fly, because when he walked the land itself shook.  Footprint shapes in rock could be said to be evidence of the Buddha's travels.  Today, in many Buddhist areas you can find footprints carved into rock conforming to stories about the Buddha, such as all the toes being of the same length, or other various signs.  These may have started out as natural depressions in the rock, or pieces of artwork, but they were believed by many to be the actual point at which the Buddha himself touched down.  There are famous examples of these footprints in Sri Lanka, Thailand, and China.  Of course there are also traditions of creating images of the footprint as an object of worship.  Images of footprints, similar to images of the Great Wheel of the Law, may have been some of the earliest images for veneration, as images of the Buddha himself did not appear until much later in the tradition.  One of the oldest such footprints in Japan is at Yakushiji temple, and dated to 753.  It was created based on a rubbing brought back by an envoy to the Tang court, while they were in Chang'an. Like Buddha footprints, there are many other images and stories that show up multiple times in different places, even in Xuanzang's own narrative.  For example, in Nagarahara Xuanzang also shares a story of a cave, where an image of the Buddha could be just barely made out on the wall – maybe maybe an old carving that had just worn away, or maybe an image that was deliberately placed in the darkness as a metaphor for finding the Buddha—finding enlightenment.  This is not an uncommon theme in Buddhism as a whole.  In any case, the story around this image was that it had been placed there to subdue a naga. Now a naga is a mythical snake-like being, and  we are told that this particular naga was the reincarnation of a man who had invoked a curse on the nearby kingdom, then threw himself from a cliff in order to become a naga and sow destruction.  As the story went, the man was indeed reborn, but before he could bring destruction, the Buddha showed up and subdued him, convincing him that this was not right.  And so the naga agreed to stay in the cave, where the Buddha left an image—a shadow—to remind the naga any time that its thoughts might turn to destruction. Later in his travels, at a place name Kausambi, Xuanzang mentions another cave where the Buddha had subdued a venomous dragon and left his shadow on the cave wall.  Allowing for the possibility that the Buddha just had a particular M.O. when dealing with destructive beings, we should also consider the possibility that the story developed in one region—probably closer to the early center of Buddhism, and then traveled outward, such that it was later adopted and adapted to local traditions.  From Nagarahara, Xuanzang continued to the country of Gandhara and its capital city of Purushapura, aka modern Peshwar.  This kingdom was also under vassalage to the Kapisan king.  Here and elsewhere in the journey, Xuanzang notes not only evidence of the historical Buddha, but also monasteries and stupas purported to have been built by King Kanishka and King Asoka.  These were important figures who were held in high regard for spreading Buddhism during their reign.  Continuing through the region of Gandhara, he also passed through Udakhand and the city of Salatura, known as the birthplace of the ancient Sanskrit grammarian, Daksiputra Panini, author of the Astadhyayi [Aestudjayi].  This work is the oldest surviving description of classical Sanskrit, and used grammatical and other concepts that wouldn't be introduced into Western linguistics for eons.  Daksiputra Panini thrived around the 5th or 4th century BCE, but was likely one of the reasons that Sanskrit continued to be used as a language of scholarship and learning even as it died out of usage as the day to day language of the common people.  His works and legacy would have been invaluable to translators like Xuanzang in understanding and translating from Sanskrit. Xuanzang continued on his journey to Kashmira, situated in the Kashmir Valley.  This valley sits between the modern states of Pakistan and India, and its ownership is actively disputed by each.  It is the namesake of the famous cashmere wool—wool from the winter coats of a type of goat that was bred in the mountainous regions.  The winter coat would be made of soft, downy fibers and would naturally fall out in the spring, which the goatherds harvested and made into an extremely fine wool.  In the 7th century and earlier, however, the region was known not as much for its wool, but as a center for Hindu and Buddhist studies.  Xuanzang ended up spending two years in Kashmira studying with teachers there.  Eventually, though, he continued on, passing through the country of Rajpura, and continuing on to Takka and the city of Sakala—modern day Sialkot in the Punjab region of modern Pakistan.  Leaving Sakala, he was traveling with a group when suddenly disaster struck and they were accosted by a group of bandits.  They took the clothes and money of Xuanzang and those with him and then they drove the group into a dry pond in an attempt to corral them while they figured out what they would do—presumably meaning kill them all.  Fortunately for the group, there was a water drain at the southern edge of the pond large enough for one man to pass through.  Xuanzang and one other went through the gap and they were able to escape to a nearby village.  Once they got there, they told the people what had happened, and the villagers quickly gathered weapons and ran out to confront the brigands, who saw a large group coming and ran away.  Thus they were able to rescue the rest of Xuanzang's traveling companions.  Xuanzang's companions were devastated, having lost all of their possessions.  However, Xuanzang comforted them.  After all, they still had their lives.  By this time, Xuanzang had certainly seen his fair share of life and death problems along the road.  They continued on, still in the country of Takka, to the next great city.  There they met a Brahman, and once they told him what had happened, he started marshalling the forces of the city on their behalf.  During Xuanzang's stay in Kashmira, he had built a reputation, and people knew of the quote-unquote “Chinese monk”.  And even though the people in this region were not necessarily Buddhist—many were “heretics” likely referring to those of Hindu faith—the people responded to this pre-Internet “GoFundMe” request with incredible generosity.  They brought Xuanzang food and cloth to make into suits of clothes.  Xuanzang distributed this to his travel companions, and ended up still having enough cloth for 50 suits of clothes himself.  He then stayed at that city a month. It is odd that they don't seem to mention the name of this location.  Perhaps there is something unspeakable about it?  Still, it seems that they were quite generous, even if they were “heretics” according to Xuanzang. From the country of Takka, he next proceeded to the kingdom of Cinabhukti, where he spent 14 months—just over a year—studying with the monks there.  Once he had learned what he could, he proceeded onwards, passing through several countries in northern India until he came to the headwaters of the sacred Ganges rivers.  The Indus and the Ganges rivers are in many ways similar to the Yellow River and Yangzi, at least in regards to their importance to the people of India.  However, whereas the Yellow River and Yangzi both flow east towards the Pacific Ocean, the Indus and Ganges flow in opposite directions.  The Indus flows southwest, from the Himalayas down through modern India into modern Pakistan, emptying into the western Indian Ocean.  The Ganges flows east along the base of the Himalayas and enters the eastern Indian Ocean at Kolkatta.   At the headwaters of the Ganges, Xuanzang found a Buddhist monk named Jayagupta and chose to spend the winter and half of the following spring listening to his sermons and learning at his feet. From there he continued his travels, and ended up being summoned by King Harshavardhana of Kanyakubja, known today as the modern city of Kannauj.  Harshavardhana ruled an immense state that covered much of the territory around the sacred Ganges river.  As word of this strange monk from a far off land reached him, the King wanted to see him for himself.  Xuanzang stayed in Kannauj for three months, completing his studies of the Vibhasha Shastra, aka the Abhidarmma Mahavibhasha Shastra, known in Japanese as the Abidatsuma Daibibasharon, or just as the Daibibasharon or the Basharon, with the latter two terms referring to the translations that Xuanzang performed.   This work is not a sutra, per se, but rather an encyclopedic work that attempted to speak on all of the various doctrinal issues of its day.  It is thought to have been authored around 150 CE, and was influential in the Buddhist teachings of Kashmira, when that was a center of Orthodoxy at the time.  This is what Xuanzang had started studying, and it seems that in Kannauj he was finally able to grasp everything he felt he needed to know about it in order to effectively translate it and teach it when he returned.  That said, his quest was not over.  And after his time in Kannauj, he decided to continue on. His next stop was at the city of Ayodhya.  This was—and is—a city of particular importance in Hindu traditions.  It is said to be the city mentioned in the epic tale known as the Ramayana, though many argue that it was simply named that later in honor of that ancient city.  It does appear to be a city that the historical Buddha, Siddhartha Gautama, visited and where he preached.  It was also the home of a famous monk from Gandhara who authored a number of Buddhist tomes and was considered, at least by Xuanzang, a proper Boddhisatva.  And so Xuanzang spent some time paying homage to the places where the Buddha and other holy figures had once walked. “Ayodhya” appears in many forms across Asia.  It is a major pilgrimage center, and the city of “Ayutthaya” in Thailand was named for it, evoking the Ramayana—known in Thai as the Ramakien—which they would adopt as their own national story.  In Silla, there is a story that queen Boju, aka Heo Hwang-ok, wife to the 2nd century King Suro of Geumgwan Gaya, traveled to the peninsula all the way from the foreign country of “Ayuta”, thought to mean Ayodhya.  Her story was written down in the Gaya histories and survives as a fragment found in the Samguk Yusa.  Members of the Gimhae Kim, Gimhae Heo, and Incheon Yi clans all trace their lineage back to her and King Suro. From Ayodhya, Xuanzang took a trip down the Ganges river.  The boat was packed to bursting with some 80 other travelers, and as they traveled towards a particularly heavily forested area, they were set upon by bandits, who rowed their ships out from hiding in the trees and forced the travelers to the shore.  There the bandits made all the travelers strip down and take off their clothing so that the bandits could search for gold or valuables.  According to Xuanzang's biography, these bandits were followers of Durga, a Hindu warrior-goddess, and it is said that each year they would look for someone of particularly handsome features to sacrifice to her.  With Xuanzang's foreign features, they chose him.  And so they took him to be killed.  Xuanzang mentioned that he was on a pilgrimage, and that by interrupting him before they finished he was worried it might be inauspicious for them, but he didn't put up a fight and merely asked to be given time to meditate and calm his mind and that they perform the execution quickly so that he wouldn't even notice. From there, according to the story, a series of miracles occurred that ended up with Xuanzang being released and the bandits worshipping at his feet.  It is times like this we must remember that this biography was being written by Xuanzang's students based on stories he told them about his travels.  While being accosted by bandits on the river strikes me as perfectly plausible, we don't necessarily have the most reliable narrators, so I'm going to have to wonder about the rest.  Speaking of unreliable narration, the exact route that Xuanzang traveled from here on is unclear to me, based on his stated goals and where he was going.  It is possible that he was wandering as opportunities presented themselves —I don't know that he had any kind of map or GPS, like we've said in the past.  And it may be that the routes from one place to another were not always straightforward.  Regardless, he seems to wander southeast for a period before turning again to the north and eventually reaching the city of Shravasti. Shravasti appeared in our discussion of the men of Tukhara in Episode 119.  With the men of Tukhara there was also mentioned a woman from Shravasti.  While it is unlikely that was actually the case—the names were probably about individuals from the Ryukyuan island chain rather than from India—it is probably worth nothing that Shravasti was a thriving place in ancient times.  It was at one time the capital city of the kingdom of Kosala, sharing that distinction with the city of Ayodhya, back in the 7th to 5th centuries BCE.  It is also where the historical Buddha, Siddhartha Gautama, was said to have spend many years of his life.  This latter fact would have no doubt made it a place of particular importance to Xuanzang on his journeys. From there he traveled east, ending up following the foothills of the Himalayas, and finally came to some of the most central pilgrimages sites for followers of the historical Buddha.  First, he reached Lumbini wood, in modern Nepal, said to have been the birthplace of Prince Siddhartha Gautama, the Buddha.  And then he visited Kushinagara, the site where the Buddha ascended to nirvana—in other words, the place where he passed away.  From there, he traveled to Varanasi, and the deer park monastery, at the place where the Buddha is said to have given one of his most famous sermons.  He even visited the Bodhi tree, the tree under which Siddhartha Gautama is said to have attained enlightenment.  He spent eight or nine days there at Bodhgaya, and word must have spread about his arrival, because several monks from the eminent Nalanda Monastery called upon him and asked him to come to the monastery with them. Nalanda Monastery was about 80 km from Bodhgaya.  This was a grand monastery and center of learning—some say that it was, for a time, the greatest in the world.  It had been founded in the 5th century by the Gupta dynasty, and many of the Gupta rulers and others donated to support the monastery, which also acted as a university.  After the fall of the Gupta dynasty, the monastery was supported by King Harsha of Kannauj, whom Xuanzang had visited earlier.  It ultimately thrived for some 750 years, and is considered by some to be the oldest residential university—meaning that students would come to the temple complex and stay in residence for years at a time to study.  According to Xuanzang, Nalanda hosted some 10,000 monks. Including hosts and guests.  They didn't only study Buddhist teachings, but also logic, grammar, medicine, and divination.  Lectures were given at more than 100 separate places—or classrooms—every day.  It was at Nalanda, that Xuanzang would meet the teacher Silabhadra, who was known as the Right Dharma Store.  Xuanzang requested that he be allowed to study the Yogacharabhumi Shastra—the Yugashijiron, in Japanese.  This is the work that Xuanzang is said to have been most interested in, and one of the works that he is credited with bringing back in one of the first full translations to the Tang dynasty and then to others in East Asia.  It is an encyclopedic work dedicated to the various forms of Yogacara practice, which focuses on the mental disciplines, and includes yoga and meditation practices.  It has a huge influence on nearly all Mahayana schools, including things like the famous Zen and Pure Land schools of Buddhism.  The Yogacharabhumi Shastra is the earliest such encyclopedic work, compiled between the 3rd and 5th centuries—so even if the monk Faxian had brought portions of it back, it was probably not in the final form that Xuanzang was able to access. Silabhadra, for his part, was an ancient teacher—some put his age at 106 years, and his son was in his 70s.  He was one of the few at Nalandra who supposedly knew all of the various texts that they had at the monastery, including the Yogacarabhumi Shastra.  Xuanzang seems to have been quite pleased to study under him.  Xuanzang stayed at the house of Silabhadra's son, Buddhabhadra, and they welcomed him with entertainment that lasted seven days.  We are told that he was then given his own lodgings, a stipend of spices, incense, rice, oil, butter, and milk, along with a servant and a Brahman.  As a visiting monk, he was not responsible for the normal monastic duties, instead being expected to spend the time in study.  Going out, he was carried around by an elephant.   This was certainly the royal treatment. Xuanzang's life at Nalandra wasn't all books: south of the monastery was the city of Rajagrha, the old capital of the kingdom of Magadha, where the ancient Gupta kings had once lived, and on occasional breaks from his studies, Xuanzang would venture out to see the various holy sites.  This included the famous Mt. Grdhrakuta, or Vulture Peak, a location said to be favored by the historical Buddha and central to the Lotus Sutra, arguably the founding document of Mahayana Buddhist tradition. After all, “Mahayana” means “Greater Vehicle” and it is in the Lotus Sutra that we see the metaphor of using different vehicles to escape a burning house.   We've already talked a bit about how the image of Vulture Peak had already become important in Japanese Buddhism: In Episode 112 we talked about how in 648, Abe no Oho-omi had drums piled up at Shitennoji in the shape of Vulture Peak. But although the sightseeing definitely enhanced his experience, Xuanzang was first and foremost there to study.  He spent 15 months just listening to his teacher expound on the Yogacarabhumi Shastra, but he also heard expositions on various other teachings as well.  He ended up studying at Nalandra Monastery for 5 years, gaining a much better understanding of Sanskrit and the various texts, which would be critically important when it came to translating them, later. But, Xuanzang was not one to stay in any one place forever, and so after 5 years—some 8 years or more into his journey, he continued on, following the Ganges east, to modern Bangladesh.  Here he heard about various other lands, such as Dvarapati—possibly referring to Dvaravati, in modern Thailand, as well as Kamalanka and Isanapura.  The latter was in modern Cambodia, the capital of the ancient Chenla kingdom.  Then Mahacampa—possibly referring to the Champa region of Vietnam—and the country of Yamanadvipa.  But there was still more of India for Xuanzang to discover, and more teachings to uncover, and so Xuanzang decided instead to head southwest, following the coast.  He heard of the country of Sinhala, referring to the island of Sri Lanka, but he was urged not to go by ship, as the long journey was perilous.  Instead he could stay on relatively dry land and head down to the southern tip of the subcontinent and then make a quick hop from there across to the island.  He traveled a long distance, all the way down to Kancipuram, the seat of the Pallava dynasty, near modern day Chennai.  From the seaport near Kancipuram, it was only three days to Sinhala—that is to say Sri Lanka—but before he could set out, he met a group of monks who had just arrived.  They told him that the king of Sinhala had died , and there was a great famine and civil disturbances.  So they had fled with some 300 other monks. Xuanzang eventually decided not to make the journey, but he did talk with the monks and gathered information on the lands to the south, on Sri Lanka, and on the islands south of that, by which I suspect he may have meant the Maldives.  While Sri Lanka is an area important to Buddhist scholarship, particularly to the Theravada schools, this likely did not impress Xuanzang, and indeed he seemed to feel that his studies in Nalanda had more than provided him what he needed.  Sri Lanka, however, is the source of the Pali canon, one of the most complete early canons of Buddhism, which had a huge influence on Theravada Buddhism in Southeast Asia and elsewhere. So Xuanzang took plenty of notes but decided to forego the ocean voyage and headed northwest, instead.  He traveled across the breadth of India to Gujarat, and then turned back east, returning to pay respects once more to his teacher in Nalanda.  While there he heard of another virtuous monk named Prajnabhadra at a nearby monastery.  And so he went to spend several months with him, as well.  He also studied with a layman, Sastrin Jayasena, at Stickwood Hill.  Jayasena was a ksatriya, or nobleman, by birth, and studied both Buddhist and non-Buddhist texts.  He was courted by kings, but had left to continue his studies.  Xuanzang studied with him for another couple of years. Xuanzang remained at Nalanda, learning and teaching, expounding on what he had learned and gathering many copies of the various documents that he wished to take back with him, though he wondered how he might do it.  In the meantime, he also acquired quite the reputation.  We are told that King Siladitya had asked Nalanda for monks who could refute Theravada teachings, and Xuanzang agreed to go.  It isn't clear, but it seems that “Siladitya” was a title, and likely referred to King Harsha of Kannauj, whom we mentioned earlier.  Since he was a foreigner, then there could be no trouble that was brought on Nalanda and the other monks if he did poorly.  While he was waiting to hear back from Siladitya's court, which was apparently taking time to arrange things, the king of Kamarupta reached out to Nalanda with a request that Xuanzang come visit them.  While Xuanzang was reluctant to be gone too long, he was eventually encouraged to go and assuage the king. Kamarupta was a kingdom around the modern Assam region, ruled by King Bhaskaravarman, also known as King Kumara, a royal title.  This kingdom included parts of Bangladesh, Bhutan, and Nepal.  Bhaskaravarman, like so many other regents, seems to have been intrigued by the presence of this foreign monk, who had traveled all this way and who had studied at the famous Nalanda Monastery in Magadha. He invited Xuanzang to come to him.  Xuanzang's teacher, Silabhadra, had exhorted him to spread the right Dharma, and to even go to those non-Buddhists in hopes that they might be converted, or at least partially swayed. King Bhaskaravarman was quite taken with Xuanzang, wining and dining him while listening to him preach.  While there, Xuanzang learned about the country of Kamarupta.  He also learned about a path north, by which it was said it was a two month journey to arrive at the land of Shu, in the Sichuan Basin, on the upper reaches of the Yangzi – a kind of shortcut back to the Tang court.  However, the journey was treacherous—possibly even more treacherous than the journey to India had been. Eventually word reached the ears of King Siladitya that Xuanzang was at the court of King Bhaskaravarman, and Siladitya got quite upset.  Xuanzang had not yet come to *his* court, so Siladitya demanded that Bhaskaravarman send the monk to him immediately.  Bhaskaravarman refused, saying he'd rather give Siladitya his own head, which Siladitya said he would gladly accept.  Bhaskaravarman realized he may have miscalculated, and so he sailed up the Ganges with a host of men and Xuanzang to meet with Siladitya.  After a bit of posturing, Siladitya met with Xuanzang, who went with him, and eventually confronted the members of the Theravada sect in debate.  Apparently it almost got ugly, but for the King's intervention.  After a particularly devastating critique of the Theravada position, the Theravada monks are blamed for trying to use violence against Xuanzang and his fellow Mahayana monks from Nalanda, who were prepared to defend themselves.  The King had to step in and break it up before it went too far. Ultimately, Xuanzang was a celebrity at this point and both kings seem to have supported him, especially as he was realizing it was about time to head back to his own country.  Both kings was offered ships, should Xuanzang wish to sail south and then up the coast.  However, Xuanzang elected to take the northern route, hoping to go back through Gaochang, and see that city and its ruler again.  And so the Kings gave him money and valuables , along with wagons for all of the texts.  They also sent an army to protect all of the treasures, and even an elephant and more – sending him back in style with a huge send-off. So Xuanzang retraced his earlier steps, this time on an elephant.  He traveled back to Taxila, to Kashmir, and beyond.  He was invited to stay in Kashmira, but because of his retinue, he wasn't quite at leisure to just go where he wanted.  At one point, near Kapisa—modern Bagram, north of Kabul—they had to cross a river, and about 50 of the almost 700 documents were lost.  The King of Kapisa heard of this and had his own monks make copies to replace them based on their own schools.  The King of Kasmira, hearing that he was in Kapisa, also came to pay his respects. Xuanzang traveled with the King of Kapisa northwest for over a month and reached Lampaka, where he did take some time to visit the various holy sites before continuing northwest.  They had to cross the Snow Mountains—the outskirts of the Himalayas, and even though it wasn't the highest part of the range it was still challenging.  He had to dismount his elephant and travel on foot.  Finally, after going over the high mountains and coming down, he arrived back in the region of Tukhara, in the country of Khowst.  He then came to Kunduz, and paid his respects to the grandson of Yehu Khan.  He was given more guards to escort him eastward, traveling with some merchants.  This was back in Gokturk controlled lands, over a decade later than when he had last visited.  He continued east to Badakshan, stopping there for a month because of the cold weather and snow.  He eventually traveled through the regions of Tukhara and over the Pamir range.  He came down on the side of the Tarim Basin, and noted how the rivers on one side flowed west, while on the other side they flowed east.  The goings were treacherous, and at one point they were beset by bandits.  Though he and the documents were safe, his elephant panicked and fled into the river and drowned.  He eventually ended up in the country of Kashgar, in modern Xinjiang province, at the western edge of the Taklamakan desert. From there he had two options.  He could go north and hug the southern edge of the Tianshan mountains, or he could stay to the south, along the northern edge of the Himalayan range and the Tibetan plateau.  He chose to go south.  He traveled through Khotan, a land of wool and carpets.  This was a major trade kingdom, and they also grew mulberry trees for silkworms, and were known for their jade.  The king himself heard of Xuanzang and welcomed him, as many others had done.  While he was staying at the Khotanese capital, Xuanzang penned a letter to the Tang court, letting them know of his journey, and that he was returning.  He sent it with some merchants and a man of Gaochang to deliver it to the court. Remember, Xuanzang had left the Tang empire illegally.  Unless he wanted to sneak back in his best hope was that the court was willing to forgive and forget all of that, given everything that he was bringing back with him.  The wait was no doubt agonizing, but he did get a letter back.  It assured him that he was welcome back, and that all of the kingdoms from Khotan back to the governor of Dunhuang had been made aware and were ready to receive him. With such assurances, Xuanzang packed up and headed out.  The king of Khotan granted him more gifts to help see him on his way.  Nonetheless, there was still a perilous journey ahead.  Even knowing the way, the road went through miles and miles of desert, such that in some places you could only tell the trail by the bleached bones of horses and travelers who had not been so fortunate.  Eventually, however, Xuanzang made it to the Jumo River and then on to Dunhuang, from whence he was eventually escorted back to the capital city. It was now the year 645, the year of the Isshi Incident in Yamato and the death of Soga.  Xuanzang had been gone for approximately 16 years.  In that time, the Tang had defeated the Gokturks and taken Gaochang, expanding their control over the trade routes in the desert.  Xuanzang, for his part, was bringing back 657 scriptures, bound in 520 bundles carried by a train of some 20 horses.  He was given a hero's welcome, and eventually he would be set up in a monastery where he could begin the next part of his journey:  Translating all of these books. This was the work of a lifetime, but it is one that would have a profound impact on Buddhism across East Asia.  Xuanzang's translations would revolutionize the understanding of Mahayana Buddhist teachings, and students would come from as far away as the Yamato court to study under him and learn from the teacher who studied and taught at none other than Nalanda monastery itself.  His school would become popular in the Yamato capital, and the main school of several temples, at least for a time.  In addition, his accounts and his biography would introduce many people to the wider world of central and south Asia.  While I could go on, this has already been a story in three parts, and this is, after all, the Chronicles of Japan, so we should probably tune back into what is going on with Yamato.  Next episode, we'll look at one of the most detailed accounts we have of a mission to Chang'an. Until then, I hope that this has been enjoyable.  Xuanzang's story is one of those that isn't just about him, but about the interconnected nature of the entire world at the time.  While his journey is quite epic, there were many people traveling the roads, though most of them didn't write about it afterwards.  People, artifacts, and ideas traveled much greater distances than we often consider at this time, well before any kind of modern travel.  It was dangerous, but often lucrative, and it meant that various regions could have influence well beyond what one might expect. And so, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan

Podmienky na profesionálny šport nie sú na Slovensku ideálne a pri niektorých športoch nie sú doslova žiadne. Ako sa reprezentuje krajina, ktorá nemá nie že trať, ale ani trenažér? Aj o tom sme sa v novej časti Olympijského videocastu rozprávali so slovenskými bobistkami s Viktóriou Čerňanskou a Luciou Mokrášovou. V tejto sezóne boli svetový unikát, ako jediné chodili na preteky samy dve.Videocast vzniká v spolupráci so Slovenským olympijským a športovým výborom a novú časť nájdete každé dva týždne na ŠPORT.sk.Čo sa v rozhovore dozviete?prečo na preteky chodili samy bez tímuako to zvládajúči môže byť bobistka len bobistkouako to vyzerá s účasťou na olympiádeako trénujú, keď na Slovensku nie je dráha ani trenažérprečo neboli na majstrovstvách svetaako fungujú počas pretekov a kto má akú úlohu

Nghe trọn nội dung sách nói Tịch Tịnh trên ứng dụng Voiz FM: https://voiz.vn/play/4954/ “Tịch Tịnh” là cuốn sách mới nhất của Đại đức Thích Đồng Tâm, tập hợp những “thiền ngẫm” mỗi ngày. Các bài viết đều ngắn, đôi khi rất ngắn, nhưng chứa đựng trong đó là tạng pháp vô biên. Trong Phật ngữ, “tịch tịnh” nghĩa là sự an lành, tĩnh tại, vắng lặng, giải thoát khỏi sự trói buộc của vô minh và phiền não. Đây cũng chính là cảnh giới Niết Bàn (Sanskrit: निर्वाण, nirvāṇa; Pali: nibbāna), cảnh giới giải thoát cao nhất của Phật giáo: xa lìa khổ đau, yên lặng thường trụ, không sinh không diệt. Lấy “tịch tịnh” làm chủ đề, tác giả viết về cái thấy, cái biết, về thực tại pháp có mặt trong sự tương giao mầu nhiệm, đẹp đẽ giữa ta và cuộc đời này. “Tịch Tịnh” cũng là cuốn sách mới nhất của tác giả, là một sự thay đổi về phong cách tự sự, ở đó, chữ “duyên” được gửi gắm cả trong cách mỗi người tiếp nhận tác phẩm với sự thấy biết khác nhau. Tại ứng dụng sách nói Voiz FM, sách nói Tịch Tịnh được đầu tư chất lượng âm thanh và thu âm chuyên nghiệp, tốt nhất để mang lại trải nghiệm nghe tuyệt vời cho bạn. --- Về Voiz FM: Voiz FM là ứng dụng sách nói podcast ra mắt thị trường công nghệ từ năm 2019. Với gần 2000 tựa sách độc quyền, Voiz FM hiện đang là nền tảng sách nói podcast bản quyền hàng đầu Việt Nam. Bạn có thể trải nghiệm miễn phí đa dạng nội dung tại Voiz FM từ sách nói, podcast đến truyện nói, sách tóm tắt và nội dung dành cho thiếu nhi. --- Voiz FM website: https://voiz.vn/ Theo dõi Facebook Voiz FM: https://www.facebook.com/VoizFM Tham khảo thêm các bài viết review, tổng hợp, gợi ý sách để lựa chọn sách nói dễ dàng hơn tại trang Blog Voiz FM: http://blog.voiz.vn/ --- Cảm ơn bạn đã ủng hộ Voiz FM. Nếu bạn yêu thích sách nói Tịch Tịnh và các nội dung sách nói podcast khác, hãy đăng ký kênh để nhận thông báo về những nội dung mới nhất của Voiz FM channel nhé. Ngoài ra, bạn có thể nghe BẢN FULL ĐỘC QUYỀN hàng chục ngàn nội dung Chất lượng cao khác tại ứng dụng Voiz FM. Tải ứng dụng Voiz FM: voiz.vn/download #voizfm #sáchnói #podcast #sáchnóiTịchTịnh #ThíchĐồngTâm

(Insight Meditation Society - Forest Refuge)

The monkey mind is a phrase often used to describe a mind that is all over the place and seldom in the present. All of us experience monkey mind, overwhelm or the Pali word Papañca. In this reflection Mary invites us to recognize when we get lost in this proliferation of thought and how to stay present. In these difficult days, we can be overwhelmed quite easily and recognition and returning to this moment enable us to stay where we are and experience equanimity.What is Papañca? by Andrew OlendzkiBuddha's Brain by Rick HansonSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

Vörös tenyerek SzerbiábanSzerbiában idestova négy hónapja minden a feje tetején áll. Meghívtuk Szerbhorváth Györgyöt, hogy kicsit jobban képbe kerüljünk, mert ahogy azt ő is elmondta, a magyar sajtó ingerküszöbét jellemzően nem lépik át a szomszédok aktuális eseményei. Pali védi a mundér becsületét. Szóba került a vallás, mint társadalom, és politika formáló erő.Szerbhorváth György -MagyarországDerdák András -FranciaországPéterfy-Novák Gergely -OlaszországPettik Ági -IzraelMűsorvezető: László PálHang: Barcza GergőFülszöveg: Pettik Àgi

Lessons from the introduction of 'The Upanishads', translated by Juan Mascaró.Mascaró was born in Majorca, Spain and was early interested in spirituality, copying a book on occultism at age 13. However, he soon recognized its misleading nature, steering him away from false spiritual paths. This transformative encounter with the Bhagavad Gita revealed eternal truths, sparking a lifelong passion for Sanskrit and leading him to study modern and oriental languages, including Pali and English, at Cambridge. Mascaro lectured at Oxford on Spanish mystics, taught in Ceylon (Sri Lanka) and at the University of Barcelona, and later returned to Cambridge.Ways to Support:Substack: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://ijmakan.substack.com/subscribe?=⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://becomingantifragile.com/support⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Art: ⁠⁠⁠⁠https://ikranrinmakan.com/

Ajahn Nyaniko talks about saddha, which is a Pali word that can be translated as faith or trust. He discusses how we can develop it and use it to overcome doubt in our practice. He talks about having the ability to drop things in our life if they no longer serve us, even when we’ve been holding onto them for a long time. He also points out that practice that cultivates a sense of well-being and trends upward over time is better than a meditation practice that seeks out peak experiences. He also emphasizes the value of being at a monastery and how it provides opportunities to cultivate virtue. This talk was offered on February 22, 2025 at Abhayagiri Buddhist Monastery.

Ajahn Brahm conducts an intermediate/ advanced meditation class for approximately one hour. A common question asked by meditators is how to avoid too much thinking when we sit to meditate. Ajahn Brahm explains a simple technique that can help avoid this conceptual proliferation - or "prapañca" in Pali.  Support us on https://ko-fi.com/thebuddhistsocietyofwa BSWA teachings are available: BSWA Teachings BSWA Podcast Channel BSWA DeeperDhamma Podbean Channel BSWA YouTube

Il derby di Milano finisce 1-1 con l'Inter che riacciuffa il pareggio al 93' dopo tre gol annullati e tre pali presi. Oggi ultimo giorno di mercato: tutto su Joao Felix.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/radio-rossonera--2355694/support.

Nejdřív to vypadalo jako další vražda na předměstí Stockholmu. Jenže pak se ukázalo, že zastřeleným je muž, který se proslavil jako palič koránů. Jeho život a smrt jsou spletencem hned několika morálních, právních a náboženských konfliktů.

(Group Learning Program) - LEARN Buddhist Chanting (Part 4 of 4) LEARN Buddhist Chanting to help ease the mind into meditation prior to starting a meditation session and to ease it out of meditation at the conclusion of your meditation sessions. For countless centuries, Buddhist Practitioners have chanted in the Pali language to pass The Teachings from one generation to the next. Develop a practice of Buddhist Chanting through learning how to chant in the Pali language - the source language of Gotama Buddha's Teachings. In this Podcast, David will guide you in understanding why Buddhist Practitioners chant, what are the benefits, and how to develop a chanting practice of your own. ——-Daily Wisdom - Walking The Path with The BuddhaDedicated to the education of Gotama Buddha's Teachings to attain Enlightenment. https://www.BuddhaDailyWisdom.com (See our website for online learning, courses, and retreats.) Group Learning Program - LIVE Interactive Online Classes, Book, Audiobook, Videos, Podcast and Personal Guidancehttps://bit.ly/GroupLearningProgram |The Words of The Buddha - Pali Canon in English Study Grouphttps://bit.ly/PaliCanonStudyGroup FREE Book - Developing a Life Practice: The Path That Leads to Enlightenmenthttps://www.buddhadailywisdom.com/freebuddhabooks Facebook: https://bit.ly/DailyWisdom-FacebookYouTube: https://bit.ly/DailyWisdom-YoutubePodcast: https://bit.ly/DailyWisdom-Podcast Support our efforts to share The Teachings of Gotama Buddha with you and worldwide for all people using this link.https://www.buddhadailywisdom.com/supportbuddha #buddhism #learnbuddhism #buddhismclass # buddhismcourse #enlightenment #awakening #dhamma #dharma #buddha #meditation #meditationretreat #meditationcourse #meditationclass

Happy New Year and welcome back to Our Mindful Nature, where we explore the intersection of meditation, nature, and mental health. Let's start the year by diving into a fresh, gentler perspective on mindfulness — or should we say, heartfulness?In this episode, I share a thought that's been swirling in my mind: what if we reframed our practice? While in the West, meditation is often translated as “mindfulness,” the original Pali word aligns more closely with the concept of “heartfulness.” Imagine how this shift might change the way we experience meditation practice and life.

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Today, we'll explore the concept of Dharma—its meaning, its role in Buddhism, and how it connects to wise action in our daily lives. Let's start by defining Dharma in a straightforward way.In Buddhism, Dharma (or Dhamma in Pali) has several interconnected meanings:​The Teachings of the Buddha◦Dharma represents the guidance and wisdom shared by the Buddha. This includes key teachings like the Four Noble Truths and the Eightfold Path.◦It's not just the words of the Buddha—it's the path of practice and the realization of enlightenment.​The Nature of Reality◦Dharma also refers to the true nature of things, including the natural laws of the universe.◦For example, we often hear, "All dharmas are without self-essence," which highlights the impermanence and interconnectedness of all phenomena.​A Universal Truth◦Dharma is universal, applicable to everyone, regardless of their circumstances. It's a path we follow to live in harmony with the way things truly are.In essence, Dharma is both the path and the goal—a guide for reducing suffering and achieving liberation.How Do We Practice Dharma Today?Here are some common ways people engage with Dharma in their daily lives:MeditationPracticing meditation helps us calm our minds and see reality more clearly.Ethical ConductLiving by principles such as right speech, right action, and right livelihood fosters a harmonious life.Study of TextsReading and reflecting on Buddhist teachings deepens our understanding.Community PracticesChanting, Dharma talks, and retreats provide support and encouragement on the path.Phillip Moffitt writes in Dancing with Life:"Wise action is any action that liberates the mind, moves you toward freedom from suffering, and supports a feeling of well-being that is independent of external conditions."Stephen Batchelor, author of Buddhism Without Beliefs, explains, "Dharma practice requires the courage to confront what it means to be human.”David Chernikoff, Life Part Two“The Dharma in Six Words” Pay AttentionDon't ClingBe Kind Visit our website to join us live every Sunday at 6 pm CST on Zoom for Meditation, a Talk & Group Discussionhttps://www.floweringlotusmeditation.org

Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270 (UCL Press, 2020) is the first intellectual history of premodern Sri Lanka's most culturally productive period. This era of reform (1157–1270) shaped the nature of Theravada Buddhism both in Sri Lanka and also Southeast Asia and even today continues to define monastic intellectual life in the region. Alastair Gornall argues that the long century's literary productivity was not born of political stability, as is often thought, but rather of the social, economic and political chaos brought about by invasions and civil wars. Faced with unprecedented uncertainty, the monastic community sought greater political autonomy, styled itself as royal court, and undertook a series of reforms, most notably, a purification and unification in 1165 during the reign of Parakramabahu I. He describes how central to the process of reform was the production of new forms of Pali literature, which helped create a new conceptual and social coherence within the reformed community; one that served to preserve and protect their religious tradition while also expanding its reach among the more fragmented and localized elites of the period. Rewriting Buddhism is available for free open-access download at uclpress.com/buddhism. Bruno M. Shirley is a PhD candidate at Cornell University, working on Buddhism, kingship and gender in medieval Sri Lankan texts and landscapes. He is on Twitter at @brunomshirley. Learn more about your ad choices. Visit megaphone.fm/adchoices

(Group Learning Program) - LEARN Buddhist Chanting (Part 3 of 4) LEARN Buddhist Chanting to help ease the mind into meditation prior to starting a meditation session and to ease it out of meditation at the conclusion of your meditation sessions. For countless centuries, Buddhist Practitioners have chanted in the Pali language to pass The Teachings from one generation to the next. Develop a practice of Buddhist Chanting through learning how to chant in the Pali language - the source language of Gotama Buddha's Teachings. In this Podcast, David will guide you in understanding why Buddhist Practitioners chant, what are the benefits, and how to develop a chanting practice of your own. ——-Daily Wisdom - Walking The Path with The BuddhaDedicated to the education of Gotama Buddha's Teachings to attain Enlightenment. https://www.BuddhaDailyWisdom.com (See our website for online learning, courses, and retreats.) Group Learning Program - LIVE Interactive Online Classes, Book, Audiobook, Videos, Podcast and Personal Guidancehttps://bit.ly/GroupLearningProgram |The Words of The Buddha - Pali Canon in English Study Grouphttps://bit.ly/PaliCanonStudyGroup FREE Book - Developing a Life Practice: The Path That Leads to Enlightenmenthttps://www.buddhadailywisdom.com/freebuddhabooks Facebook: https://bit.ly/DailyWisdom-FacebookYouTube: https://bit.ly/DailyWisdom-YoutubePodcast: https://bit.ly/DailyWisdom-Podcast Support our efforts to share The Teachings of Gotama Buddha with you and worldwide for all people using this link.https://www.buddhadailywisdom.com/supportbuddha #buddhism #learnbuddhism #buddhismclass # buddhismcourse #enlightenment #awakening #dhamma #dharma #buddha #meditation #meditationretreat #meditationcourse #meditationclass

(Group Learning Program) - LEARN Buddhist Chanting (Part 2 of 4) LEARN Buddhist Chanting to help ease the mind into meditation prior to starting a meditation session and to ease it out of meditation at the conclusion of your meditation sessions. For countless centuries, Buddhist Practitioners have chanted in the Pali language to pass The Teachings from one generation to the next. Develop a practice of Buddhist Chanting through learning how to chant in the Pali language - the source language of Gotama Buddha's Teachings. In this Podcast, David will guide you in understanding why Buddhist Practitioners chant, what are the benefits, and how to develop a chanting practice of your own. ——-Daily Wisdom - Walking The Path with The BuddhaDedicated to the education of Gotama Buddha's Teachings to attain Enlightenment. https://www.BuddhaDailyWisdom.com (See our website for online learning, courses, and retreats.) Group Learning Program - LIVE Interactive Online Classes, Book, Audiobook, Videos, Podcast and Personal Guidancehttps://bit.ly/GroupLearningProgram |The Words of The Buddha - Pali Canon in English Study Grouphttps://bit.ly/PaliCanonStudyGroup FREE Book - Developing a Life Practice: The Path That Leads to Enlightenmenthttps://www.buddhadailywisdom.com/freebuddhabooks Facebook: https://bit.ly/DailyWisdom-FacebookYouTube: https://bit.ly/DailyWisdom-YoutubePodcast: https://bit.ly/DailyWisdom-Podcast Support our efforts to share The Teachings of Gotama Buddha with you and worldwide for all people using this link.https://www.buddhadailywisdom.com/supportbuddha #buddhism #learnbuddhism #buddhismclass # buddhismcourse #enlightenment #awakening #dhamma #dharma #buddha #meditation #meditationretreat #meditationcourse #meditationclass

Morning Chanting at SBS Sasanarakkha Buddhist Sanctuary, Taiping, Malaysia. Info about Sasanarakkha and the Sanghaparinayaka, Ayasma Ariyadhammika: https://sasanarakkha.org Info about Dhammagiri: ⁠⁠⁠Dhammagiri Website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Our Spotify Playlists⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Newsletter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Dhammagiri Youtube Channel⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Pics #chanting #buddhistchanting #palichanting #buddhism #buddhapuja #morningchanting

(Group Learning Program) - LEARN Buddhist Chanting (Part 1 of 4) LEARN Buddhist Chanting to help ease the mind into meditation prior to starting a meditation session and to ease it out of meditation at the conclusion of your meditation sessions. For countless centuries, Buddhist Practitioners have chanted in the Pali language to pass The Teachings from one generation to the next. Develop a practice of Buddhist Chanting through learning how to chant in the Pali language - the source language of Gotama Buddha's Teachings. In this Podcast, David will guide you in understanding why Buddhist Practitioners chant, what are the benefits, and how to develop a chanting practice of your own. ——-Daily Wisdom - Walking The Path with The BuddhaDedicated to the education of Gotama Buddha's Teachings to attain Enlightenment. https://www.BuddhaDailyWisdom.com (See our website for online learning, courses, and retreats.) Group Learning Program - LIVE Interactive Online Classes, Book, Audiobook, Videos, Podcast and Personal Guidancehttps://bit.ly/GroupLearningProgram |The Words of The Buddha - Pali Canon in English Study Grouphttps://bit.ly/PaliCanonStudyGroup FREE Book - Developing a Life Practice: The Path That Leads to Enlightenmenthttps://www.buddhadailywisdom.com/freebuddhabooks Facebook: https://bit.ly/DailyWisdom-FacebookYouTube: https://bit.ly/DailyWisdom-YoutubePodcast: https://bit.ly/DailyWisdom-Podcast Support our efforts to share The Teachings of Gotama Buddha with you and worldwide for all people using this link.https://www.buddhadailywisdom.com/supportbuddha #buddhism #learnbuddhism #buddhismclass # buddhismcourse #enlightenment #awakening #dhamma #dharma #buddha #meditation #meditationretreat #meditationcourse #meditationclass

There are so many take aways in the episode. Some about relationships, some about navigating the single life and mindset, and others about self development in all areas of life. Poetry in Motion is seen on the dance floor and also in our day to day. All you need to do is walk....and hug! Check out every one of Pali's link down below! And don't forget to DM her for that special offer. Just mention the podcast! Youtube Video: https://youtube.com/@paliandmarcelo6131?si=8SDjeQ-PFGA2UmC8 Instagram: https://www.instagram.com/milehnawellness/profilecard/?igsh=MXJwcnkybHF5ejF0ag== Facebook: Pali Y Marcelo Delgado https://www.facebook.com/share/15e4oTX3PM/?mibextid=wwXIfr Instagram: Delgado Tango Academy https://www.instagram.com/delgadotangoacademy/profilecard/?igsh=MTUxb2NxcWpkOHlq Instagram: Palimarce Wellness https://www.instagram.com/palimarcewellness/profilecard/?igsh=MXJwcnkybHF5ejF0ag== Email: palimarcewellness@gmail.com

Upasika Kee Nanayon or Kor Khao-suan-luang was a realized female practitioner from Thailand. She was mostly self-taught, reading the Pali canon and other Buddhist literature. She considered the Buddha's Dhamma as her primary teacher. Her dhamma talks and poetry were widely circulated. As word of her spread, she became one of the most popular meditation teachers in Thailand. This, and many of her talks, have been translated into English by Thanissaro Bhikkhu who sees her as "arguably the foremost woman Dhamma teacher in twentieth-century Thailand." The full text can be downloaded here: https://www.accesstoinsight.org/lib/thai/kee/inward.html Art credit: "Looking Inward": Paitoon Jumee https://artscope.com.au/artist/paitoon-jumee/

Tan Ajahn Geoff Ṭhānissaro is leading our Sangha of 8 monks here at Dhammagiri in chanting the blessing and anumodanā before the meal (rejoicing in the good karma of the almsfood donors & sharing good karma with departed relatives). The blessing is recited in Pali, the original language of the Buddha. You may notice that it sounds different from the way we recite the blessing in the lineage of Ajahn Chah. As Ajahn Geoff, Ajahn Keng and Ajahn Jiep have ordained and trained in the Dhammayuttika Nikāya, they often recite Pali in the 'Makhot' style, whereas the Mahānikāya monks (including Ajahn Chah lineage) always chant in 'Sangyot' style. Dhammagiri Website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Our Spotify Playlists⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Newsletter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Dhammagiri Youtube Channel⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Pics⁠⁠⁠ Buddhist Pali Chanting #buddhistchanting #palichanting #blessing #anumodana #sharingmerits

Bluesky, decentralizirana društvena mreži koju je pokrenuo suosnivač Twittera Jack Dorsey, bilježi nevjerojatan rast korisnika. S gotovo 22 milijuna korisnika diljem svijeta, u odnosu na 9 milijuna u rujnu, Bluesky je doživio značajan porast, posebno nakon što je Donald Trump pobijedio, kada je milijun novih korisnika prešlo na ovu platformu.Bluesky se ističe kao alternativa Twitteru jer korisnicima nudi prostor bez dezinformacija, govora mržnje i botova, ali ostaje pitanje radi li se ovdje o prolaznom trendu ili svijet dobiva novu relevantnu aplikaciju.Uz to, Google je proglašen monopolistom na digitalnom tržištu oglašavanja jer je kupovinom adtech tvrtki stekao kontrolu nad cijelim ekosustavom. S dominantnim tržišnim udjelom, Google upravlja i ponudom i potražnjom, određujući cijene na tržištu._______________0:00 Uvod0:35 BlueSky je u dva mjeseca skočio s 9 na 22 milijuna korisnika4:25 Twitter preživljava egzodus korisnika8:20 Ovaj Trumpov čovjek želu ukinuti moderaciju sadržaja12:20 Ima li BlueSky budućnost?15:15 Google proglašen monopolistom na tržištu oglašavanja22:30 Što ovo znači za Google i sve nas?TOP i FLOP31:40 TikTok tuži svojeg pripravnika za 1.1 milijun dolara33:25 Pali smo na lažnu vijest39:35 Gasi se Foursquare41:50 "Neispunjena obećanja o isplati velikodušnih bonusa, danonoćni rad, neisplaćeni prekovremeni sati, veliki pritisci nadređenih i malverzacije u poslovanju..."_______________

Join Jason & Matt as they sit down with Pali from Portugal and talk about memories growing up, Pali's story, calling and God's faithfulness.Find out more about DADCAMP:  https://www.dadcamp.info/

Episode #288: Anagarika Munindra was born in 1915 in a village that later became part of Bangladesh. Raised in an ancient Buddhist clan, he grew up in a loving family and showed a profound interest in the Dharma from an early age. He left his village for Calcutta in 1936 and later joined the Mahabodhi Society. Munindra eventually moved to Burma in 1957, where he studied with Mahasi Sayadaw and immersed himself deeply in meditation and Pali studies. He valued experiential knowledge, which made him a well-rounded and influential teacher.Mirka Knaster, the author of "Living This Life Fully,” a biography of Munindra, shares about the life of this great spiritual teacher. She describes how Munindra's approach to teaching was unique—more as a "spiritual friend" than a traditional guru. He prioritized the needs of his students, extending loving kindness (metta) in practical ways, ensuring that they were cared for both physically and emotionally. His openness to different meditation techniques and his inclusive, adaptable nature made him an inspiring figure for many Western students.Upon returning to India, Munindra began to influence Westerners arriving during the counterculture movement. This significantly impacted the growth of Western interest in Buddhism. His students, such as Joseph Goldstein, Jack Kornfield and Sharon Salzberg, would later become major figures in the spread of mindfulness in the West, helping to establish centers like the Insight Meditation Society. He also became close with S.N. Goenka and would accept an invitation to spend several years at Dhamma Giri, in addition to his time teaching at International Meditation Society (IMC) and Spirit Rock.As Mirka highlights, Munindra's influence was both personal and profound, offering an alternative model of spiritual practice that combined kindness, curiosity, and openness. His contributions were crucial to the development of mindfulness and meditation practices in the West. She comments in closing: “I couldn't imagine he would be anything but delighted to see how much the Dharma has spread!”

In this special episode of Restorative Works!, host Claire de Mezerville López welcomes Nirson Medeiros da Silva Neto, Ph.D., and is joined by co-host, Brunilda Pali, Chair of the board at the European Forum for Restorative Justice (EFRJ), to celebrate Restorative Justice Week. This episode is part of a special series, "Restorative Justice in Local Communities Around the World," created in partnership with the EFRJ. Join us as Dr. Neto shares a powerful story from the Quilombola community of Murumuru, where an innovative restorative justice approach helped resolve a conflict over the gathering of açaí berries. The conflict, which involved both Indigenous and Quilombola communities, was tied to unsustainable harvesting practices that threatened local ecosystems and livelihoods. Through dialogue and collaboration, the communities built an inter-ethnic agreement that preserved both the environment and the cultural and economic needs of those involved. Dr. Neto also discusses how these interventions are part of a broader "social environmental" approach to restorative justice, which considers the impact of environmental degradation on vulnerable communities. This is groundbreaking work in uniting multiple communities across various cultures to meet an agreement on environmental restorative justice. Dr. Neto is an associate professor at two federal universities in the Brazilian Amazon region. He is a faculty member of the College of Law, the Master's Program in Law and Development of the Amazon, and the Master's Program of Society Sciences. He was a research scholar at Governors State University in Chicago's Southland between 2021-2022. He completed a postdoctoral fellowship in the Department of Social and Labor Psychology at the University of São Paulo from 2016-2018. He holds a Ph.D. in Social Sciences in Anthropology, and a master's degree in law, with an emphasis on human rights from the Federal University of Pará. He is a facilitator, instructor, and consultant in restorative justice. He has experience in the areas of law, anthropology, and social psychology, with emphasis on the following topics: restorative justice, conflict resolution, human rights, indigenous peoples, quilombolas and traditional communities, socio-environmental, ethnic-racial, and land conflicts in the Brazilian Amazon. Dr. Pali is assistant professor of Conflict Dynamics and Governance at the Department of Political Science at the University of Amsterdam and Chair of the EFRJ. She researches, teaches and publishes on gender and feminism, restorative, environmental and social justice, cultural and critical criminology, and arts and justice.  Tune in to explore how restorative practices are transforming lives in the Amazon, and how interventions born from community needs can drive lasting social change.

Episode #283: Friedgard Lottermoser, who passed away in August 2024 at 82, lived an extraordinary life. Her story, comparable to Heinrich Harrer's in “Seven Years in Tibet,” has never been fully told—until now. Born in Nazi Germany, she grew up in the difficult post-war, reconstruction years. In 1959, when she was 17, her stepfather moved the family to Rangoon, Burma, for his new job.Friedegard knew nothing about meditation, though she was interested in spirituality, and she attended her first meditation course with Sayagyi U Ba Khin almost by happenstance. Following ten days of practice, U Ba Khin encouraged her to stay longer for additional instruction, leading to a brief but profound meditative experience that shaped her journey—she reached the “third stage” of Vipassana, bhanga, where she felt sensations pass rapidly through her body, her first embodied understanding of impermanence.Friedgard explains how U Ba Khin guided meditators to experience the unconditioned state. She explains how U Ba Khin advised Goenka to not to teach this practice, as the environment in India wasn't suitable for this deeper practice, and Goenka's role was to teach larger numbers of students at beginning levels, while U Ba Khin's was to take a small number of students to more advanced stages. Friedgard highlights other differences between the two approaches, such as Goenka's requirement of "full surrender" from his students—something she would never have accepted at IMC.Friedgard admits that U Ba Khin's initial hope in teaching her was to encourage her stepfather, a close friend of his, to join a meditation course. When it became clear this would not happen, U Ba Khin's interest waned, and he even suggested Friedgard quit meditation, believing her family environment and military surroundings weren't conducive to progress: her response to leave home and move into Thiri Hall at the University of Rangoon! She was still living there in 1962 when General Ne Win staged a military coup, which drastically altered life in Burma. Although almost all foreigners—including her family—had to leave the country, Friedgard was able to stay in Burma thanks to a government scholarship to study Pali. Through twists of fate, Friedgard managed to do what almost no other foreigner at that time could: to remain in the increasingly closed country for nine more years, deeply immersed in meditation, education, and Burmese life.

The Pali word Sati is generally translated as mindfulness, but it can mean so much more. In this talk Mary reflects on all the different, yet similar meanings of the word, emphasizing how close it is to the idea of equanimity - being with the present moment, without preference or needing it to be different. Drawing from Bhante Gunaratana's classic, Mindfulness in Plain English, Mary offers ways to make this core teaching meaningful for each of us. Mary also reflects on the power of Sati during her recent hospital stay.Recorded Oct. 5, 2024 in the virtual worldSend me a text with any questions or comments!Visit Mary's website for more info on classes and teachings.

This is a selection of some key Pali suttas where the Buddha teaches directly on the topic of Nibbana. They are an amalgam of translations by Bhikkhus Bodhi, Thanisarro, Sujato, and Anandajoti. Compiled and edited by Ayya Jitindriya. They include, in order of reading: Udana 8.1 Udana 8.2 Udana 8.3 Udana 8.4 Majjhima Nikaya:140 Udana 8.10 Anguttara Nikaya 10.81 Bahuna Sutta