Dear All,

Thank you for giving valuable informations regarding my queries on Ledi
sayadaw's books and burmese.

With metta
Aravind

_________________________________________________________________
Voice your questions and our experts will answer them
http://content.msn.co.in/Lifestyle/AskExpert/Default01.htm

Dear friends,

first of all, I like to wish everyone happy Vesak.

Warder introduces the Aorist/Past Tense in Lesson 4. Please note that
the second form (desesi, desesu.m...) and the third form (akaasi,
aka.msu...) are also collectively known as the s-aorist.


metta,
Yong Peng.

Dear Group Members,

We have often come across the parable of the turtle and the fish,
told in connection with the nature of Nibbana.

Does anyone know the sutta or commentary reference of this parable?

I will be much obliged if someone could let me know.

Best wishes,

Piya Tan



The Minding Centre
(The still centre in life's storm)
Blk 644 Bukit Batok Central, #01-68 (2nd flr),
[near Bukit Batok MRT/Interchange] Singapore 650644.
Minding Centre Website:
<http://minding.centre.googlepages.com/>http://mindcentre.googlepages.com
Dharmafarer website: http://dharmafarer.googlepages.com
HP: 8211 0879; Tel: 6569 5205

--- Ong Yong Peng <pali.smith@...> wrote:

> In Lesson 4, which discusses the aorist. The example used for 2nd
> person singular is upasa.mkami. Is this a typing error? Should it be
> 'upasa.mkamo' instead?

The Pali grammarians give -o as the basic second person singular suffix
of the aorist active (Kaccaayana 430, Saddaniiti 901).  Narada's
grammar follows this, but says 'The second person "o" is mostly changed
into "i"' (page 27).  Gair and Karunatillake say that this verb has
"the -is Aorist" and give the same paradigm as Warder (page 87).
According to Collins, the suffix -o appears only with root aorists and
there only as an option (pages 87-8).  Clearly upasa.mkami is what
Warder intended and is not a typographical error.  As to what is the
'best' or 'correct' form, some study is required to investigate usage
in actual texts; I am not aware of any such studies.

George Bedell


*   *   *   *   *
George Bedell
120/2 Palm Springs Place
Mahidol Road, Chiang Mai 50000
THAILAND
+66 (0)53-241342
correspondence in Japanese may be addressed to
      gbedelljp@...
Skype user name: gandmbedell

Send instant messages to your online friends http://uk.messenger.yahoo.com

Have you tried contacting the Vipassana Research Institute?
http://www.vri.dhamma.org/

S.N. Goenka was born in Burma, and speaks fluent Burmese. He follows the
U Ba Khin tradition, which is in the lineage of the Venerable Ledi
Sayadaw. If anyone in India can help you with studies of the Ledi Sayadaw
Dipanis, he will surely know of someone.

In the UK, Roger Bischoff of Splatts House may be able to offer some
useful advice.

http://www.ubakhin.com/

Many of Ledi Sayadaw's works can be found at the above link, but I am
sure you already know that. I'm afraid that my knowledge of Burmese is
not sufficient to do any translation work.

Dear Piya,

> Does anyone know the sutta or commentary reference of this parable?

     [4] Quoted from Bhikkhu Silācāra's booklet, The Four Noble Truths.

http://www.zencomp.com/greatwisdom/ebud/budtch/budteach33.htm#_edn4

Best regards, Dmytro

The Manuals of Buddhism contains the following works:

Vipassana Dipani, The Manual of Insight
Patthanuddesa Dipani, The Buddhist Philosophy of Relations
Sammaditthi Dipani, The Manual of Right Views
Niyama Dipani, The Manual of Cosmic Order
Catusacca - Dipani, The Manual of The Four Noble Truths
Bodhipakkhiya Dipani, The Manual of The Factors Leading to Enlightenment
Magganga Dipani, The Manual of The Constituents of The Noble Path
Alin Kyan, An Exposition of Five Kinds of Light
Appendix - I. Five Questions on Kamma
Appendix - II. Anattanisamsa - A Concise Descritption of The Advantages
Arising Out of The Realisation of Anatta

Dear Dmytro,

Thanks for responding. But I know this reference, which is often quoted. I
am wondering
now if this is a modern simile, rather than a canonical one.

I thought it might be in the Milindapanha, but after searching through it,
failed to find any
reference.

I am hoping that we could find a reference in the Suttas, or maybe the
Commentaries.

Best wishes,

Piya Tan


On 5/5/07, Dmytro O. Ivakhnenko <aavuso@...> wrote:
>
>   Dear Piya,
>
> > Does anyone know the sutta or commentary reference of this parable?
>
> [4] Quoted from Bhikkhu Sil�c�ra's booklet, The Four Noble Truths.
>
> http://www.zencomp.com/greatwisdom/ebud/budtch/budteach33.htm#_edn4
>
> Best regards, Dmytro
>
>


[Non-text portions of this message have been removed]

Dear Piya,

   According to Steven Collins, it is a modern simile. In his book, "Nirvana and
other Buddhist felicities", page 97, he wrote, "Modern Buddhist writers use the
analogy of a tortoise unable to describe to a fish the experience of dry
land..."

   Best wishes,
   Rahula

Piya Tan <dharmafarer@...> wrote:
   Dear Dmytro,

Thanks for responding. But I know this reference, which is often quoted. I
am wondering
now if this is a modern simile, rather than a canonical one.

I thought it might be in the Milindapanha, but after searching through it,
failed to find any
reference.

I am hoping that we could find a reference in the Suttas, or maybe the
Commentaries.

Best wishes,

Piya Tan



---------------------------------
Ahhh...imagining that irresistible "new car" smell?
  Check outnew cars at Yahoo! Autos.

[Non-text portions of this message have been removed]

Thanks, Rahula, for Collins' note. Yes, a number of modern writers often
mention this
simile.

I distinctly remember remember the simile in dialogue form decades back, and
somehow
the title Milindapanha keeps popping into my mind, but as I said neither
macch* or
kacchap* or kumm* (searches with wildcard) yield any references in CSCD. I
wonder if
other Pali forms are used?

Best wishes,

Piya Tan


On 5/6/07, Ngawang Dorje <rahula_80@...> wrote:
>
>   Dear Piya,
>
> According to Steven Collins, it is a modern simile. In his book, "Nirvana
> and other Buddhist felicities", page 97, he wrote, "Modern Buddhist writers
> use the analogy of a tortoise unable to describe to a fish the experience of
> dry land..."
>
> Best wishes,
> Rahula
>
> Piya Tan <dharmafarer@... <dharmafarer%40gmail.com>> wrote:
> Dear Dmytro,
>
> Thanks for responding. But I know this reference, which is often quoted. I
> am wondering
> now if this is a modern simile, rather than a canonical one.
>
> I thought it might be in the Milindapanha, but after searching through it,
> failed to find any
> reference.
>
> I am hoping that we could find a reference in the Suttas, or maybe the
> Commentaries.
>
> Best wishes,
>
> Piya Tan
>
> ---------------------------------
> Ahhh...imagining that irresistible "new car" smell?
> Check outnew cars at Yahoo! Autos.
>
> [Non-text portions of this message have been removed]
>
>
>


[Non-text portions of this message have been removed]

Dear George,

thanks for the information.

metta,
Yong Peng.


--- In Pali@yahoogroups.com, George Bedell wrote:

> In Lesson 4, which discusses the aorist. The example used for
> 2nd person singular is upasa.mkami. Is this a typing error?
> Should it be 'upasa.mkamo' instead?

The Pali grammarians give -o as the basic second person singular
suffix of the aorist active (Kaccaayana 430, Saddaniiti 901).
Narada's grammar follows this, but says 'The second person "o" is
mostly changed into "i"' (page 27).  Gair and Karunatillake say that
this verb has "the -is Aorist" and give the same paradigm as Warder
(page 87). According to Collins, the suffix -o appears only with root
aorists and there only as an option (pages 87-8).

Greetings in the Dharma,

Does anyone know if the Thai Tipitaka is available online? Or is
there a Unicode version like the Sinhala version
(which is very easy to use).

I have Thai versions of the Tipitakam but often have problem with the
fonts, each time the computer is reformatted.

While the Burmese and Sinhalese Pali Canon is easily available
online, hopefully someone or some group will work
on the THAI PALI CANON to be put online for easy access (like Unicode).

Happy Vesak,

Piya Tan




The Minding Centre
(The still centre in life's storm)
Blk 644 Bukit Batok Central, #01-68 (2nd flr),
[near Bukit Batok MRT/Interchange] Singapore 650644.
Minding Centre Website:
<http://minding.centre.googlepages.com/>http://mindcentre.googlepages.com
Dharmafarer website: http://dharmafarer.googlepages.com
HP: 8211 0879; Tel: 6569 5205

Greetings, Piya,

> Does anyone know if the Thai Tipitaka is available online?

At http://www.84000.org/

Happy Vesak,

Dmytro

Sadhu & thanks, Dmytro,

Just what I am looking for. Looks like all the three main South Asian
versions
of the Pali Canon are available.

Now it would be good to see the Khemr (Cambodian) and the Lao versions
easily available, too.

Very Happy Vesak & mudita.

Piya Tan



On 5/7/07, Dmytro O. Ivakhnenko <aavuso@...> wrote:
>
>   Greetings, Piya,
>
> > Does anyone know if the Thai Tipitaka is available online?
>
> At http://www.84000.org/
>
> Happy Vesak,
>
> Dmytro
>
>


[Non-text portions of this message have been removed]

Dear Piya,

you may also like to check out Budsir: http://www.budsir.org/

metta,
Yong Peng.


--- In Pali@yahoogroups.com, Piya Tan wrote:

Does anyone know if the Thai Tipitaka is available online? Or is there
a Unicode version like the Sinhala version (which is very easy to use).

Thank Yong Peng,

I actually have BUDSIR 4, the Dhammadana Tipitaka (under the patronage of
the Abbot of Wat
Srakes, where I lived as a monk), and also the Dhammayut edition. But as I
say they are more
difficult to use that the other versions. So I hope the online versions are
easier.

I am now trying to connect to the BUDSIR ONLINE: hope it works (does not so
far).

Happy Vesak,

Piya Tan


On 5/7/07, Ong Yong Peng <pali.smith@...> wrote:
>
>   Dear Piya,
>
> you may also like to check out Budsir: http://www.budsir.org/
>
> metta,
> Yong Peng.
>
> --- In Pali@yahoogroups.com <Pali%40yahoogroups.com>, Piya Tan wrote:
>
> Does anyone know if the Thai Tipitaka is available online? Or is there
> a Unicode version like the Sinhala version (which is very easy to use).
>
>
>


[Non-text portions of this message have been removed]

In his discussion of the nominative case (Lesson 1, page 14) Warder observes
that a noun
in the nominative may serve as an attribute of the subject.

	 (a) braahma.no mahaamatto hoti
			 'the priest is a minister'

	 (b) braahma.no mahaamatto passati
			 'the priest (who is) a minister sees'

Though it is true that in a sentence like (a), 'usually the "subject" stands
first' (Introduction,
page 8) and in one like (b), 'the attribute usually follows the agent' (page
14), Pali word
order is flexible, and (a) could be 'the minister is a priest', and (b) 'the
minister (who is) a
priest sees'.  Moreover, since hoti can be an existential verb as well as a
copula, (a) could
be 'there is a priest (who is) a minister' or 'there is a minister (who is) a
priest'.

In his discussion of the accusative case (Lesson 2, page 17) he observes that a
noun in the
accusative may serve as an attribute of an object.

	 (c) khattiyo braahma.na.m mahaamatta.m passati
			 'the warrior sees the priest (who is) a minister'

The attribute might also precede the object, so that (c) would be 'the warrior
sees the
minister (who is) a priest'.  There are also constructions with two accusative
objects
(Lesson 3, page 21), as in (d).

	 (d) upaasaka.m braahma.na.m dhaareti
			 'he accepts the lay disciple as a priest'

which could also be 'he accepts the priest as a lay disciple', 'he remembers the
lay disciple
(who is) a priest', or 'he remembers the priest (who is) a lay disciple'.

In examples like these, Pali grammar permits a certain amount of ambiguity.  The
meaning
of a sentence is not determined entirely by the grammar.  The context in which
the
sentence occurs or considerations of plausibility may rule out some of the
grammatically
possible meanings.  But the grammar of a sentence is fixed and observable; the
context
may not be sufficient in every case, and plausibility is a subjective matter. 
What happens
in the world is not necessarily plausible.

George Bedell

There is a new chess game played known as "blindfold chess" or mental
chess.  The Buddha makes the following statement in Brahmajala sutta.

"Whereas some ascetics and Brahmins remain addicted to such games and
idle pursuits as eight- or ten-row chess, [18] chess in the air, [19]
hopscotch, spillikins, dicing, hitting sticks, 'hand-pictures', ball-
games, blowing through toy pipes, playing with toy ploughs, turning
somersaults, playing with toy windmills, measures, carriages, and bows,
guessing letters, [20] guessing thoughts, [21] mimicking deformities,
the ascetic Gotama refrains from such idle pursuits."

Can someone tell me what's the pali word Buddha used to indicate chess..

Hello pali group,
I was reading the section of wardners introduction to pali on the verbs that
take the n in their formation such as janaati. In the list of verbs he has
sa.mjanati (to percieve) shouldnt the correct internal sandhi be sa~n~nati.
perhaps the verb he lists is a different one than the one I am thinking of.

Mettacittena
Johnny Pruitt


Ong Yong Peng <pali.smith@...> wrote:                                 
Dear George,

  thanks for the information.

  metta,
  Yong Peng.

  --- In Pali@yahoogroups.com, George Bedell wrote:

  > In Lesson 4, which discusses the aorist. The example used for
  > 2nd person singular is upasa.mkami. Is this a typing error?
  > Should it be 'upasa.mkamo' instead?

  The Pali grammarians give -o as the basic second person singular
  suffix of the aorist active (Kaccaayana 430, Saddaniiti 901).
  Narada's grammar follows this, but says 'The second person "o" is
  mostly changed into "i"' (page 27).  Gair and Karunatillake say that
  this verb has "the -is Aorist" and give the same paradigm as Warder
  (page 87). According to Collins, the suffix -o appears only with root
  aorists and there only as an option (pages 87-8).






---------------------------------
Don't be flakey. Get Yahoo! Mail for Mobile and
always stay connected to friends.

[Non-text portions of this message have been removed]

Article on writing of the Pali canon by Aluvihara monks during King
Vattgamin (100 BC)

http://www.sinhalanet.com/aluvihara.htm

Dear Piya,

I have difficulty connecting to Budsir online Tipitaka too. However, I
am sure its (online) contents is in Unicode.

metta,
Yong Peng.


--- In Pali@yahoogroups.com, Piya Tan wrote:

I am now trying to connect to the BUDSIR ONLINE: hope it works (does
not so far).

--- In Pali@yahoogroups.com, johnny pruitt <mahasacham@...> wrote:
>
> Hello pali group,
> I was reading the section of wardners introduction to pali on the verbs that
take the n in
their formation such as janaati. In the list of verbs he has sa.mjanati (to
percieve) shouldnt
the correct internal sandhi be sa~n~nati. perhaps the verb he lists is a
different one than the
one I am thinking of.

sa~n~naa 'perception' and sa~njaanaati 'he/she perceives' are derived from the
same root,
given by Warder as (~n)~naa.  Also the prefix is the same, sa.m.  But the
present stem of the
verb is jaanaa; Warder notes this irregularity on page 96.  Also, sandhi between
a prefix and a
verb stem is external, not internal; that is, they are treated as separate
words.  See Warder,
page 218.

George Bedell

Dear friends,

I would like to thank Ole, Gunnar and George for answering the
queries. I also like to thank Johnny for his participation. I hope the
pace is fine for everyone.

Now, let us proceed with the second schedule:

1. Please read Lessons 5 to 8 of the book, and complete as much of the
exercises as possible.

2. Please write to the group, by replying to this post, to share your
thoughts and ideas, and discuss any topic or ask any question related
to these four lessons.

Discussion on the first four lessons are still fine, but please post
under the thread "Introduction to Pali 1 (1/4)"
http://groups.yahoo.com/group/Pali/message/11219

3. I have provided an additional lesson online. Lesson 5 will be the
last lesson I will put online. If you are interested in studying the
rest of the book, please obtain a copy from a library or bookshop.

4. If you have done the exercises and like to check your answers,
there are several sets of suggested solutions available. The first set
can be found in the book itself. In addition, there are four other
sets of solutions available online. More details here:
http://www.tipitaka.net/pali/synthesis/intro.00.cdv

5. The next schedule will be released on June 2.

I look forward to your posts.


metta,
Yong Peng.

> Can someone tell me what's the pali word Buddha used to indicate chess..


Dear ruwanr,

I am unable to determine with absolute certainty the exact word that
Gotama Buddha used for "chess." Nevertheless, in one Paali dictionary,
there exists an entry for the word you've inquired about. The
reference used is the "English-Pali Dictionary" by Metta Net. in Sri
Lanka.

chess : (f.) atthapadakila; caturangakila.

Ruwan,

The Brahmajala Sutta (D 1.14/1:6) gives the following:

eight-row chess = a.t.thapada
ten-row chess = dasapada
aakaasa = chess in the air

numerous other games are also listed.

You might like to look up the Brahmajala Sutta in
http://dharmafarer.googlepages.com

Piya Tan


On 5/7/07, Gregory <patisotagami@...> wrote:
>
>   > Can someone tell me what's the pali word Buddha used to indicate
> chess..
>
> Dear ruwanr,
>
> I am unable to determine with absolute certainty the exact word that
> Gotama Buddha used for "chess." Nevertheless, in one Paali dictionary,
> there exists an entry for the word you've inquired about. The
> reference used is the "English-Pali Dictionary" by Metta Net. in Sri
> Lanka.
>
> chess : (f.) atthapadakila; caturangakila.
>
>
>


[Non-text portions of this message have been removed]

--- ruwanr2003 <ruwanr2003@...> skrev:

> Can someone tell me what's the pali word Buddha used
> to indicate chess..

Most probably he didn't speak about chess at all, as
it wasn't invented yet when he lived; it must be an
anachronistic mistranslation. You may have a look at
the history of the game at

http://en.wikipedia.org/wiki/Chess

The modern rules of international chess were fixed, I
think, as late as the 19th century.

"Caturanga", which Gregory told us is mentioned in the
dictionary of Metta Net, was a predecessor of chess,
but even that is known to have been played only from
the 6th century a. D., so it is doubtful if it was
known at the time of the Buddha; see

http://en.wikipedia.org/wiki/Chaturanga

"Atthapada", sanskrit "Ashtaapada", also mentioned in
this dictionary, seems to have been the board on which
Caturanga was played, rather than the play itself, and
older than the game; se also

http://history.chess.free.fr/ashtapada.htm

What is meant in the Vinaya passage is probably an
earlier game played on the atthapada board, but
according to some theories that may have been a dice
game, thus not very similar to chess, where chance
plays no role and nothing is hidden.

Gunnar

(saved from being addicted to chess by the fact that
my brother always beat me at it; he played "mental
chess" - that is ordinary chess without a physical
board and pieces, just keeping it all in ones head -
already fifty years ago, so it isn't very new. I've
never been able to play it.)







_________________________________________________________
Flyger tiden iv�g? F�nga dagen med Yahoo! Mails inbyggda
kalender. Dessutom 250 MB gratis, virusscanning och antispam. F� den p�:
http://se.mail.yahoo.com

Greetings in the Dharma,

I find the DIGITAL PALI READER an amazingly useful tool for those who
frequently use the Pali Canon, with its multiple windows
displaying the DPPN (Dictionary of Pali Proper Names) and the PED
(Pali English Dictionary) and CPED (Critical Pali Dictionary?).

It also uses Velthuis Pali, besides the very versatile search
features. Although not all the Pali words are clickable for meaning, but
a huge amount of effort has been put in for those words that give
their meanings and references at a click.

The way the page contents fluidly move is itself dhyanic to see.

I am further delighted to know that the THAI TIPITAKA is also
accessible with DPR. However, I am unable to refer to it, as I am
not sure how to download the Thai Pitaka from SourceForge (which
author Yuttadhammo works with). Could anyone help?

I know I am a bit behind time here as many others are probably using
DPR already, but I recommend it to others who wish to
learn Pali from the Canon itself.

DPR can be downloaded from
http://sourceforge.net/projects/digitalpali/.  It works best with
Mozilla Firefox (download and install
it too for for effect).

Very Happy Vesak,

Piya Tan




The Minding Centre
(The still centre in life's storm)
Blk 644 Bukit Batok Central, #01-68 (2nd flr),
[near Bukit Batok MRT/Interchange] Singapore 650644.
Minding Centre Website:
<http://minding.centre.googlepages.com/>http://mindcentre.googlepages.com
Dharmafarer website: http://dharmafarer.googlepages.com
HP: 8211 0879; Tel: 6569 5205

Dear Piya,

a search on the Web reveals at least two other variants of the simile:

[1] "One day, when a turtle came down into the water, it told a group
of fish about how much fun it was to be on land: The lights and colors
were pretty, and there were none of the difficulties that came from
being in the water.

"The fish were intrigued, and wanted to see what it was like on land,
so they asked the turtle, 'Is it very deep on land?'

"The turtle answered, 'What would be deep about it? It's land.'

"The fish: 'Are there lots of waves on land?'

"The turtle: 'What would be wavy about it? It's land.'

"The fish: 'Is it murky with mud?'

"The turtle: 'What would be murky about it? It's land.'

http://www.accesstoinsight.org/lib/thai/dune/giftsheleft.html

[2] One day the turtle left the pond to spend a few hours on the
shore. When he returned to the water, he told the fish of his
experiences on dry land, but the fish would not believe him.

http://www.ecst.csuchico.edu/~dsantina/tree/part1.txt

metta,
Yong Peng.


--- In Pali@yahoogroups.com, Piya Tan wrote:

I distinctly remember remember the simile in dialogue form decades
back, and somehow the title Milindapanha keeps popping into my mind,
but as I said neither macch* or kacchap* or kumm* (searches with
wildcard) yield any references in CSCD.

Thanks, Yong Peng,

I'm beginning to be convinced that the simile is modern, but hope I
will be happily surprised one day.

Happy Vesak

Piya Tan


On 5/8/07, Ong Yong Peng <pali.smith@...> wrote:
>
>   Dear Piya,
>
> a search on the Web reveals at least two other variants of the simile:
>
> [1] "One day, when a turtle came down into the water, it told a group
> of fish about how much fun it was to be on land: The lights and colors
> were pretty, and there were none of the difficulties that came from
> being in the water.
>
> "The fish were intrigued, and wanted to see what it was like on land,
> so they asked the turtle, 'Is it very deep on land?'
>
> "The turtle answered, 'What would be deep about it? It's land.'
>
> "The fish: 'Are there lots of waves on land?'
>
> "The turtle: 'What would be wavy about it? It's land.'
>
> "The fish: 'Is it murky with mud?'
>
> "The turtle: 'What would be murky about it? It's land.'
>
> http://www.accesstoinsight.org/lib/thai/dune/giftsheleft.html
>
> [2] One day the turtle left the pond to spend a few hours on the
> shore. When he returned to the water, he told the fish of his
> experiences on dry land, but the fish would not believe him.
>
>
http://www.ecst.csuchico.edu/~dsantina/tree/part1.txt<http://www.ecst.csuchico.e\
du/%7Edsantina/tree/part1.txt>
>
> metta,
> Yong Peng.
>
> --- In Pali@yahoogroups.com <Pali%40yahoogroups.com>, Piya Tan wrote:
>
> I distinctly remember remember the simile in dialogue form decades
> back, and somehow the title Milindapanha keeps popping into my mind,
> but as I said neither macch* or kacchap* or kumm* (searches with
> wildcard) yield any references in CSCD.
>
>
>


[Non-text portions of this message have been removed]

-- Ven. Walpola Rahula

1. The Buddha is our only Master.

2. We take refuge in the Buddha, the Dhamma and the Sangha.

3. We do not believe that this world is created and ruled by a God.

4. Following the example of the Buddha, who is the embodiment of Great
Compassion (mahaa-karu.naa) and Great Wisdom (mahaa-praj~naa), we
consider that the purpose of life is to develop compassion for all
living beings without discrimination and to work for their good,
happiness, and peace; and to develop wisdom leading to the realization
of Ultimate Truth.

5. We accept the Four Noble Truths, nameley Dukkha, the Arising of
Dukkha, the Cessation of Dukkha, and the Path leading to the Cessation
of Dukkha; and the universal law of cause and effect as taught in the
pratiitya-samutpaada (Conditioned Genesis or Dependent Origination).

6. We understand, according to the teaching of the Buddha, that all
conditioned things (sa.mskaara) are impermanent (anitya) and dukkha,
and that all conditioned and unconditioned things (dharma) are without
self (anaatma).

7. We accept the Thirty-seven Qualities conducive to Enlightenment
(bodhipak.sa-dharma) as different aspects of the Path taught by the
Buddha leading to Enlightenment.

8. There are three ways of attaining bodhi or Enlightenment, according
to the ability and capacity of each individual: namely as a disciple
(sraavaka), as a Pratyeka-Buddha and as a Samyak-sam-Buddha (perfectly
and Fully Enlightened Buddha). We accept it as the highest, noblest,
and most heroic to follow the career of a Bodhisattva and to become a
Samyak-sam-Buddha in order to save others.

9. We admit that in different countries there are differences with
regard to the life of Buddhist monks, popular Buddhist beliefs and
practices, rites and ceremonies, customs and habits. These external
forms and expressions should not be confused with the essential
teachings of the Buddha.

[Approved by the World Buddhist Sangha Council in 1966.]