Tiracchāna-kathā
'low talk', lit. 'beastly talk', is the name in the sutta-texts for the following:;Talk about kings and robbers, ministers and armies, danger and war, eating and drinking, clothes and dwellings, garlands and scents, relations, chariots, villages and markets, towns and districts, women and heroes, street talks, talks by the well, talk about those departed in days gone by, tittle-tattle, talks about world and sea, about gain and loss; A.X, 69 etc..
In the commentaries 4 further kinds are enumerated, thus bringing the number to 32, as mostly counted, namely: talk about sense-enjoyment, self-mortification, eternity and self-annihilation.
Pali formulas and sentences
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Ti-sarana
'Triple Refuge', in which every faithful adherent of the Buddha puts his whole trust, consists in the Buddha, the Dhamma and the Sangha.
The Buddha, or Enlightened One, is the teacher who by himself has discovered, realized and proclaimed to the world the law of deliverance. The Dhamma is the law of deliverance. The Sangha is the community of the disciples, who have realized or are striving to realize the law of deliverance.
The 3-fold Refuge in Pāli, by the uttering of which one may also outwardly profess one's faith, is still the same as in the Buddha's time, namely:
* Buddham saranam gacchāmi
* Dhammam saranam gacchāmi
* Sangham saranam gacchāmi
* I take refuge in the Buddha!
* I take refuge in the Dhamma!
* I take refuge in the Sangha!
'Triple Refuge', in which every faithful adherent of the Buddha puts his whole trust, consists in the Buddha, the Dhamma and the Sangha.
The Buddha, or Enlightened One, is the teacher who by himself has discovered, realized and proclaimed to the world the law of deliverance. The Dhamma is the law of deliverance. The Sangha is the community of the disciples, who have realized or are striving to realize the law of deliverance.
The 3-fold Refuge in Pāli, by the uttering of which one may also outwardly profess one's faith, is still the same as in the Buddha's time, namely:
* Buddham saranam gacchāmi
* Dhammam saranam gacchāmi
* Sangham saranam gacchāmi
* I take refuge in the Buddha!
* I take refuge in the Dhamma!
* I take refuge in the Sangha!
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Ti-ratana
'Three Jewels' or Triple Gem, which by all Buddhists are revered as the most venerable things, are the Buddha, the Dhamma and the Noble Sangha.' i.e.: the Enlightened One; the law of deliverance discovered, realized and proclaimed by him; and the Community of Noble Disciples and those who live in accordance with the Law. - The contemplations of the 3 Jewels belong to the 10 contemplations.
'Three Jewels' or Triple Gem, which by all Buddhists are revered as the most venerable things, are the Buddha, the Dhamma and the Noble Sangha.' i.e.: the Enlightened One; the law of deliverance discovered, realized and proclaimed by him; and the Community of Noble Disciples and those who live in accordance with the Law. - The contemplations of the 3 Jewels belong to the 10 contemplations.
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Ti-lakkhana
The '3 characteristics of existence', or signata, are impermanency anicca, suffering or misery dukkha see: sacca, dukkhatā no-self anatta.
Whether Perfect Ones appear in the world, or whether Perfect Ones do not appear in the world, it still remains a firm condition, an immutable fact and fixed law: that all constructions are impermanent, that all constructions are subject to suffering, that everything is without a self A. III, 134.
What do you think, o Bhikkhus: Is materiality rūpa permanent or impermanent? - Impermanent, o Venerable One. - Are feeling vedanā perception saññā mental constructions sankhāra and consciousness viññāna permanent or impermanent? - Impermanent, o Venerable One.
But that which is impermanent, is it something pleasant or painful? - It is painful, o Venerable One.
But, of what is impermanent, painful and subject to change, could it be rightly said, 'This belongs to me, this am I, this is my ego'? - No, Venerable One.
'I'herefore, whatever there is of materiality, feeling, perception, mental constructions and consciousness, whether past, present or future, one's own or external, gross or subtle, lofty or low, far or near, of all these things one should understand, according to reality and true understanding: 'This does not belong to me, this am I not, this is not my ego'S. XXII, 59.
In one who understands eye, ear, nose, tongue, body and all the remaining constructions as impermanent, painful and no-self, in him the mental chains samyojana are dissolved; S. XXXV, 53.
It is the full comprehension of the 3 characteristics by direct meditative experience which constitutes liberating insight.
The '3 characteristics of existence', or signata, are impermanency anicca, suffering or misery dukkha see: sacca, dukkhatā no-self anatta.
Whether Perfect Ones appear in the world, or whether Perfect Ones do not appear in the world, it still remains a firm condition, an immutable fact and fixed law: that all constructions are impermanent, that all constructions are subject to suffering, that everything is without a self A. III, 134.
What do you think, o Bhikkhus: Is materiality rūpa permanent or impermanent? - Impermanent, o Venerable One. - Are feeling vedanā perception saññā mental constructions sankhāra and consciousness viññāna permanent or impermanent? - Impermanent, o Venerable One.
But that which is impermanent, is it something pleasant or painful? - It is painful, o Venerable One.
But, of what is impermanent, painful and subject to change, could it be rightly said, 'This belongs to me, this am I, this is my ego'? - No, Venerable One.
'I'herefore, whatever there is of materiality, feeling, perception, mental constructions and consciousness, whether past, present or future, one's own or external, gross or subtle, lofty or low, far or near, of all these things one should understand, according to reality and true understanding: 'This does not belong to me, this am I not, this is not my ego'S. XXII, 59.
In one who understands eye, ear, nose, tongue, body and all the remaining constructions as impermanent, painful and no-self, in him the mental chains samyojana are dissolved; S. XXXV, 53.
It is the full comprehension of the 3 characteristics by direct meditative experience which constitutes liberating insight.
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Re: Pali formulas and sentences
Thiti-bhagiya-sila
static morality
static morality
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Thiti-bhāgiya-samādhi
static concentration
static concentration
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Re: Pali formulas and sentences
Thiti-bhāgiya-paññā
static understanding
static understanding
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Re: Pali formulas and sentences
Tejo-kasina
'fire-kasina', is one of the 10 kasina exercises.
'fire-kasina', is one of the 10 kasina exercises.
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Tejo-dhātu
'fire-element, heat-element'
'fire-element, heat-element'
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Te-vijja
'one endowed with the threefold higher knowledge'. In Brahmanism means 'knower of the 3 Vedas' tri-vidyā in Buddhism means one who has realised 3 kinds of knowledge, to wit: remembrance of former rebirths, the divine eye, ceasing of all fermentations.
'one endowed with the threefold higher knowledge'. In Brahmanism means 'knower of the 3 Vedas' tri-vidyā in Buddhism means one who has realised 3 kinds of knowledge, to wit: remembrance of former rebirths, the divine eye, ceasing of all fermentations.
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Te-cīvarik'anga
'practice of the three-rober', is one of the ascetical means for purification
'practice of the three-rober', is one of the ascetical means for purification
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Tatra-majjhattatā
'equanimity, equipoise, mental balance' lit., 'remaining here and there in the middle', is the name for a high ethical quality belonging to the sankhāra-khandha see: khandha and is mostly known by the name upekkhā In its widest sense it is associated with all pure consciousness see: Tab. II.. tatra-majjhattatā is called the 'keeping in the middle of all things'. It has as charactcristic that it effects the balance of consciousness and mental properties; as nature function; rasa that it prevents excessiveness and deficiency, or that it puts an end to partiality; as manifestation, that it keeps the proper middle; Vis.M XIV.
'equanimity, equipoise, mental balance' lit., 'remaining here and there in the middle', is the name for a high ethical quality belonging to the sankhāra-khandha see: khandha and is mostly known by the name upekkhā In its widest sense it is associated with all pure consciousness see: Tab. II.. tatra-majjhattatā is called the 'keeping in the middle of all things'. It has as charactcristic that it effects the balance of consciousness and mental properties; as nature function; rasa that it prevents excessiveness and deficiency, or that it puts an end to partiality; as manifestation, that it keeps the proper middle; Vis.M XIV.
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Tathāgata-bala
the 'ten powers of the Perfect One'
the 'ten powers of the Perfect One'
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Tanhā-nissita-sīla
'morality based on craving'
'morality based on craving'
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Tanhā-kkhaya
'ceasing of craving', is identical with 'ceasing of fermentations' āsavakkhaya and the attainment of perfect Nobility or Arahantship.
'ceasing of craving', is identical with 'ceasing of fermentations' āsavakkhaya and the attainment of perfect Nobility or Arahantship.