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RE: [Pali] Re: buddha

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  • Gabriel Jaeger
    Thanks Tapkina! I was searching in the google for the words “Buddha-avagamana” and found this site:
    Message 1 of 29 , Jun 16 11:19 AM
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      Thanks Tapkina!



      I was searching in the google for the words “Buddha-avagamana” and found
      this site:

      http://www.dhammavihara.org/cmbt/fdd/etimologiadebuddha.htm



      It is in Spanish but it mentions the etymology of the word Buddha from pali
      sources that were cited in the edition of the sixth Buddhist Council.

      For the rereferences:

      Visuddhimagga, i 203.
      Sìlakkhandhavagga Åìka pág. 10.
      Saddanìti, Dhàtumàlà, pág. 228, 230.
      Saddanìti, Suttamàlà, §1144.



      It mentions 3 different meanings for the Word Buddha:



      1) Avagamana – to know

      2) Niddakkhaya – awake or the destruction of the sleep

      3) Vikasana – blossom or open



      Does any one know about this etymology and edition made in the sixth
      Buddhist Council?



      With metta,

      Gabriel





      From: Pali@yahoogroups.com [mailto:Pali@yahoogroups.com] On Behalf Of
      tapkina
      Sent: 14 June 2008 03:36
      To: Pali@yahoogroups.com
      Subject: [Pali] Re: buddha



      Dear Gabriel,
      In Visuddhimagga, VII, 52 (p. 209 PTS) Buddhaghosa wrote
      (Nyaan.amoli's translation):
      "He (Buddha) is enlightened (buddha) with the knowledge that belongs
      to the fruit of liberation, since everything that can be known has
      been discovered (buddha) by him.
      Or alternatively, he discovered (bujjhi) the four truths by himself
      and awakened (bodhesi) others to them, thus and for other such
      reasons he is enlightened (buddha). And in order to explain this
      meaning the whole passage in the Niddesa beginning thus 'He is the
      discoverer (bujjhitar) of the truths, thus he is enlightened
      (buddha). He is the awakener (bodhetar) of the generation, thus he
      is enlightened (buddha)' (Niddesa, I, 457), or the same passage from
      the Patisambhidaa (I, 174), should be quoted in detail".
      And now to Dr. Endo's book, pp. 6-7:
      "Early Buddhist sources persistently depict Gotama Buddha as an
      ideal human being. He was a lover of silence (muni) and led a simple
      life uncharacteristic of any supernormal being. He was respected by
      all who followed him not only because he was the teacher, but also
      because he was a human being par excellence. This sentiment is
      shared by many as can be gathered from such epithets and attributes
      given only to the Buddha as purisuttama, isisattama, sabbasattaanam
      uttama, appat.ipuggala, devamanussa set.t.ha, sadevakassa lokassa
      agga, etc.
      Such was the early concept of a sage and the Buddha was also
      regarded as one of them. This is well brought out in a study of the
      development of the notion of 'buddha' (as a term) by Prof. Nakamura
      who classifies it into six phases, which can be used as a yardstick
      for our present study:
      1) In early Jainism as reflected in the Isibhaasiyaaim., all sages
      irrespective of their faiths were called 'buddhas'. Uddaalaka,
      Yaajnavalkya, Mahaavira, Saariputta, etc., are all Buddhas.
      2) Emphasis is laid on the fact that Saariputta was the only buddha
      (in the eyes of Jains).
      3) In the old gaathaas of the Paaraayan.avagga of the Suttanipaata,
      no mention of the word 'buddha' is found. That is to say, the
      Buddha's disciples at this time did not specially think of
      Saakyamuni as a buddha. Neither they aspire to be called buddhas.
      4)The next phase was the time when those who should be respected in
      general were called buddhas, isi (sages) or braahman.as.
      5) As time went on, however, 'buddha' came to be thought as a
      specially eminent person and was used as an epithet for such a
      person.
      6) Finally, 'buddha' was used for no one but Saakyamuni (or anyone
      equal to him). This tendency persists prominently in the new strata
      of gaathaas of the Suttanipaata and is more decisive in its prose
      parts".

      May all beings be enlightened.
      Tapkina

      --- In Pali@yahoogroups.com <mailto:Pali%40yahoogroups.com> , "Gabriel
      Jaeger" <lotsawanet@...> wrote:
      >
      > A correction from the last email:
      >
      >
      >
      > >>As for the kind answer of Nina, I would like to ask if there is
      an pali
      > source for the passage posted regarding the meaning of Buddha from
      the
      > [Ngawang Tenphel] >>Paramatthajotikå?
      >
      > What I mean is if is available this passage in pali transliterated
      > somewhere?
      >
      >
      >
      > With many thanks and best wishes,
      >
      > Gabriel
      >
      >
      >
      >
      >
      >
      >
      >
      >
      > From: Pali@yahoogroups.com <mailto:Pali%40yahoogroups.com>
      [mailto:Pali@yahoogroups.com <mailto:Pali%40yahoogroups.com> ] On Behalf
      Of Ong
      > Yong Peng
      > Sent: 09 June 2008 06:55
      > To: Pali@yahoogroups.com <mailto:Pali%40yahoogroups.com>
      > Subject: [Pali] Re: buddha
      >
      >
      >
      > Dear Gabriel, Nina, Tapkina and friends,
      >
      > it would be good if a new topic is started on a new thread,
      instead of
      > replying to a post on an existing discussion thread.
      >
      > As for Gabriel's question, "Buddha" means the "Enlightened One".
      It is
      > one of ten epithets for the Buddha. Other common ones we usually
      > encounter in the suttas are Bhagavant and Tathagata.
      >
      > The word buddha is an adjective meaning enlightened. Not long after
      > his birth, prince Siddhattha was predicted to grow up to be the
      > universal monarch or the enlightened one (buddha).
      >
      > metta,
      > Yong Peng.
      >
      > --- In Pali@yahoogroups.com <mailto:Pali%40yahoogroups.com>
      <mailto:Pali%40yahoogroups.com> ,
      Gabriel Jaeger
      > wrote:
      >
      > Could anyone help me in finding passages in the p�li kanon about
      the
      > etymology and meaning of the term �Buddha�?
      >
      > Is there any mention why and how the prince Siddharta after his
      > enlightment was called Buddha, and what it was mean by calling him
      in
      > this way?
      >
      >
      >
      >
      >
      > [Non-text portions of this message have been removed]
      >





      [Non-text portions of this message have been removed]
    • Jim Anderson
      Dear Gabriel, ... Sd 1144 prescribes the primary suffix /ta/ after the verbal root /budh/ in the formation of the agent-noun /buddha/. Then, according to Sd
      Message 2 of 29 , Jun 19 7:38 AM
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        Dear Gabriel,

        > Saddanìti, Suttamàlà, §1144.

        Sd 1144 prescribes the primary suffix /ta/ after the verbal root /budh/ in
        the formation of the agent-noun /buddha/. Then, according to Sd 1179, /dha/
        is substituted for /ta/ and, according to Sd 1216, /d/ is substituted for
        the /dh/ of the root /budh/ and this gives us the formation /buddha/ (budh +
        ta > budh + dha > bud + dha > buddha).

        Best wishes,
        Jim
      • Gabriel Jaeger
        Thanks Jim. But besides the grammar does the Saddaniti, Suttamala say something about the meaning of the root “Buddh”? As I posted before the article that
        Message 3 of 29 , Jun 19 10:25 AM
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          Thanks Jim.



          But besides the grammar does the Saddaniti, Suttamala say something about the meaning of the root “Buddh”?

          As I posted before the article that I found mention three meanings for “Buddha”:

          1-to know, understand (avagamana)

          2-Awake or destruction of the sleep state (niddakkhaya,)

          3-open or blossom (vikasana)



          It says that this three meanings have as source the texts edited in the sixth Buddhist Council
          Visuddhimagga, i 203.
          Sìlakkhandhavagga Åìka pág. 10.
          Saddanìti, Dhàtumàlà, pág. 228, 230.
          Saddanìti, Suttamàlà, §1144.



          I find a passage in the “Visuddhimagga” that seems to be related with the meaning of the option “3”:



          [[[[SL Page 231] [\x 231/]
          Bujjhitvā vikasamānamiva padumaṃ sukaṃ nibbikāraṃ paṭibujjhati [PTS Page 312] [\q 312/] ]]]] (Visuddhimagga- "The Path of Purification")



          For my poor pali knowledge I was not able to grasp the full meaning of this passage e so I am not sure about its relation with the third meaning…could anyone helps with that?



          I did not find the text “Sìlakkhandhavagga Åìka pág. 10.” To check if it contains any passages relating with the three meanings given too… Does anyone know about it?

          Regarding the Saddanìti, Dhàtumàlà and the Saddanìti, Suttamàlà as I do not have Access to this books at hand I could not check. Does anyone have them and would be able to check what it says about the words “buddha”, “avagamana”, “niddhakkhaya” and “vikasana”?



          Wonderful the opportunity to learn about the full meaning of the Word buddha!

          Thanks to all!



          All the best,

          Gabriel









          From: Pali@yahoogroups.com [mailto:Pali@yahoogroups.com] On Behalf Of Jim Anderson
          Sent: 19 June 2008 20:08
          To: Pali@yahoogroups.com
          Subject: Re: [Pali] Re: buddha



          Dear Gabriel,

          > Saddanìti, Suttamàlà, §1144.

          Sd 1144 prescribes the primary suffix /ta/ after the verbal root /budh/ in
          the formation of the agent-noun /buddha/. Then, according to Sd 1179, /dha/
          is substituted for /ta/ and, according to Sd 1216, /d/ is substituted for
          the /dh/ of the root /budh/ and this gives us the formation /buddha/ (budh +
          ta > budh + dha > bud + dha > buddha).

          Best wishes,
          Jim





          [Non-text portions of this message have been removed]
        • Ong Yong Peng
          Ven. A. P. Buddhadatta 5. Then the householder thinking that sitting there he would see his son, sitting at the same place, became glad, and having saluted the
          Message 4 of 29 , Jun 20 4:23 AM
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            Ven. A. P. Buddhadatta

            5. Then the householder thinking that sitting there he would see his
            son, sitting at the same place, became glad, and having saluted the
            Blessed One, sat down near Him.

            6. "Then, as he went along, he saw the peasants ploughing, the fields
            in soiled garments, covered with dust blown by hot winds." [Ps.B.47]

            7. "All the while she was talking, the Brahmans were beholding the
            splendour of her teeth... and having applauded her speech, they took
            the gold wreath, and placed it on her head." [B.T.457]

            8. "The day before she was to depart, the treasurer sat in his room
            and had his daughter sit by him, and he admonished her, telling the
            rules of conduct she should adopt when she came to dwell in her
            husband's family." [Ibid. 462]

            9. "Migaara the treasurer rode in a conveyance behind the others, and
            beholding a great crowd of people following, he asked, 'Pray, who are
            these?'" [Ibid. 463]

            10. "So she entered the city standing in her chariot, and showing
            herself to the whole town." [Ibid. 461]

            New Words.

            aged = mahallaka, vuddha (adj).
            anointed = abbha~njita (pp).
            announces = aaroceti (v).
            applauds = abhitthavati (v).
            as he went along = use the locative of "gacchanta".
            battlefield = yuddhabhuumi (f).
            bearing = dhaarenta (pr.p).
            behind = pacchato (indec).
            beholding = passanta (pr.p).
            blown [by wind] = vaayita.
            conveyance = yaana (n).
            disappeared = antarahita (pp).
            driving = paajenta (pr.p).
            fallen = patita (pp).
            great crowd = mahaasamuuha (m).
            honoured = maanita (pp).
            leaning on a staff = da.n.da-paraaya.na (adj).
            moves off = apagacchati (v).
            peasant = gaamika, jaanapadika (m).
            praised = abhitthuta, pasa.msita (pp).
            pray [use an addressing word like bho here].
            respected = garukata (pp).
            roof-gable = gopaanasii (f).
            rules of conduct = sikkhaa (f). samaacaara (m).
            should be adopted = vattetabba (pot.p).
            soiled = malina, pa.msumakkhita (pp).
            splendour of teeth = danta-kalyaa.na (n).
            talking = kathenta (pr.p).
            telling = vadanta (pr.p).
            tottering = pavedhamaana (pr.p).
            would be fitting = yutta (pp).
            wounded = paharita, va.nita, khata (pp).

            (3) Primary Derivatives that are not Participles

            (These are active and do not denote any particular tense.)

            151. ".Na" may be suffixed to transitive roots when there is an object
            before them.

            kumbha.m + karA + .na = kumbhakaara (potter)
            ratha.m + karA + .na = rathakaara (chariot maker, carpenter)
            gantha.m + karA + .na = ganthakaara (author of a book)
          • Jim Anderson
            Gabriel, ... The root is budh , not buddh . ... 1-to know, understand (avagamana) 2-Awake or destruction of the sleep state (niddakkhaya,) 3-open or blossom
            Message 5 of 29 , Jun 20 8:36 AM
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              Gabriel,

              > But besides the grammar does the Saddaniti, Suttamala say
              > something about the meaning of the root “Buddh”?

              The root is "budh", not "buddh".

              > As I posted before the article that I found mention three
              > meanings for “Buddha”:

              1-to know, understand (avagamana)

              2-Awake or destruction of the sleep state (niddakkhaya,)

              3-open or blossom (vikasana)

              ==============
              Jim: I have checked the Dhaatumaalaa of the Saddaniiti (Smtih's ed.).

              It has the following four entries for the root "budh":

              517 budha bodhane
              1132 budha avagamane
              1133 budha bodhane
              1206 budhi hi.msaaya.m (to injure, harm)

              We can disregard the last one as it is the root for the verb "bundheti" and
              the noun "palibodho" and has nothing to do with the noun "buddha". In the
              entry for 1132, the Saddaniiti glosses "avagamana.m" with "jaanana.m"
              (knowing) and in 1133, "bodhane" is explained as including the following:
              budha ~naa.ne, budha vikasane, budha niddakkhaye. So your no. 2 and 3 belong
              under "budha bodhane". For studying the traditional explanation of the word
              "buddha", the Khuddakapaa.tha commentarial passage fhat Nina quoted from, in
              part, is a good place to start. But I do find it and the Pali text difficult
              to follow and grasp. Reading the translation probably won't be enough for
              the serious student. One has to delve into it deep and devote many hours of
              further study for a better understanding. And have the resources at hand to
              work with.

              Best wishes,
              Jim
            • Gabriel Jaeger
              Dear Jim, Thanks very much! How could I get access to the Khuddakapaa.tha in páli that you found? With metta, Gabriel From: Pali@yahoogroups.com
              Message 6 of 29 , Jun 21 6:59 AM
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                Dear Jim,



                Thanks very much!

                How could I get access to the Khuddakapaa.tha in páli that you found?



                With metta,

                Gabriel



                From: Pali@yahoogroups.com [mailto:Pali@yahoogroups.com] On Behalf Of Jim Anderson
                Sent: 20 June 2008 21:07
                To: Pali@yahoogroups.com
                Subject: Re: [Pali] Re: buddha



                Gabriel,

                > But besides the grammar does the Saddaniti, Suttamala say
                > something about the meaning of the root “Buddh”?

                The root is "budh", not "buddh".

                > As I posted before the article that I found mention three
                > meanings for “Buddha”:

                1-to know, understand (avagamana)

                2-Awake or destruction of the sleep state (niddakkhaya,)

                3-open or blossom (vikasana)

                ==============
                Jim: I have checked the Dhaatumaalaa of the Saddaniiti (Smtih's ed.).

                It has the following four entries for the root "budh":

                517 budha bodhane
                1132 budha avagamane
                1133 budha bodhane
                1206 budhi hi.msaaya.m (to injure, harm)

                We can disregard the last one as it is the root for the verb "bundheti" and
                the noun "palibodho" and has nothing to do with the noun "buddha". In the
                entry for 1132, the Saddaniiti glosses "avagamana.m" with "jaanana.m"
                (knowing) and in 1133, "bodhane" is explained as including the following:
                budha ~naa.ne, budha vikasane, budha niddakkhaye. So your no. 2 and 3 belong
                under "budha bodhane". For studying the traditional explanation of the word
                "buddha", the Khuddakapaa.tha commentarial passage fhat Nina quoted from, in
                part, is a good place to start. But I do find it and the Pali text difficult
                to follow and grasp. Reading the translation probably won't be enough for
                the serious student. One has to delve into it deep and devote many hours of
                further study for a better understanding. And have the resources at hand to
                work with.

                Best wishes,
                Jim





                [Non-text portions of this message have been removed]
              • Jim Anderson
                Dear Gabriel, The passage (a couole of pages) is in the commentary to the Khuddakapaa.tha. I could extract it from CST4 and send it to you by email offlist.
                Message 7 of 29 , Jun 22 8:32 AM
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                  Dear Gabriel,

                  The passage (a couole of pages) is in the commentary to the Khuddakapaa.tha.
                  I could extract it from CST4 and send it to you by email offlist. Just let
                  me know whether you would like it in the unicode or velthuis encoding. You
                  could also try tipitaka.org.

                  Best wishes,
                  Jim

                  ----- Original Message -----
                  From: "Gabriel Jaeger" <lotsawanet@...>
                  To: <Pali@yahoogroups.com>
                  Sent: Saturday, June 21, 2008 9:59 AM
                  Subject: RE: [Pali] Re: buddha


                  Dear Jim,



                  Thanks very much!

                  How could I get access to the Khuddakapaa.tha in páli that you found?



                  With metta,

                  Gabriel
                • Gabriel Jaeger
                  Dear Jim, Thanks very much for your attention. Please, if you could send in both Unicode and velthuis encoding, would be very kind. Thanks again, With metta,
                  Message 8 of 29 , Jun 24 8:26 AM
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                    Dear Jim,



                    Thanks very much for your attention.

                    Please, if you could send in both Unicode and velthuis encoding, would be very kind.



                    Thanks again,

                    With metta,

                    Gabriel



                    From: Pali@yahoogroups.com [mailto:Pali@yahoogroups.com] On Behalf Of Jim Anderson
                    Sent: 22 June 2008 21:02
                    To: Pali@yahoogroups.com
                    Subject: Re: [Pali] Re: buddha



                    Dear Gabriel,

                    The passage (a couole of pages) is in the commentary to the Khuddakapaa.tha.
                    I could extract it from CST4 and send it to you by email offlist. Just let
                    me know whether you would like it in the unicode or velthuis encoding. You
                    could also try tipitaka.org.

                    Best wishes,
                    Jim

                    ----- Original Message -----
                    From: "Gabriel Jaeger" <lotsawanet@... <mailto:lotsawanet%40gmail.com> >
                    To: <Pali@yahoogroups.com <mailto:Pali%40yahoogroups.com> >
                    Sent: Saturday, June 21, 2008 9:59 AM
                    Subject: RE: [Pali] Re: buddha

                    Dear Jim,

                    Thanks very much!

                    How could I get access to the Khuddakapaa.tha in páli that you found?

                    With metta,

                    Gabriel





                    [Non-text portions of this message have been removed]
                  • Ong Yong Peng
                    Ven. A. P. Buddhadatta patta.m + gahA + .na = pattagaaha (bearer of a bowl) sukha.m + kamU + .na = sukhakaama (seeking comfort) tanta.m + ve + .na = tantavaaya
                    Message 9 of 29 , Jun 25 2:34 AM
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                      Ven. A. P. Buddhadatta

                      patta.m + gahA + .na = pattagaaha (bearer of a bowl)
                      sukha.m + kamU + .na = sukhakaama (seeking comfort)
                      tanta.m + ve + .na = tantavaaya (weaver)
                      kamma.m + karA + .na = kammakaara (worker, labourer)

                      A. y is inserted between .na and the roots ending with a long aa.

                      daana.m + daa + .na = daanadaaya (alms-giver)
                      dha~n~na.m + maa + .na = dha~n~namaaya (measurer of corn)

                      B. Some gerundial nouns too are formed with this suffix.

                      pacA + .na = paaka (cooking)
                      gahA + .na = gaaha (taking)
                      cajA + .na = caaga (leaving, forsaking)
                      harA + .na = haara (carrying)

                      152. -a, -aka, -ana, -aavii and -tu are suffixed to the roots when
                      there is an object before them.

                      (1) suffix -a

                      dhamma.m + dharA + a = dhammadhara (learned in the Norm)
                      hita.m + karA + a = hitakara (benefactor, advantageous)
                      dina.m + karA + a = dinakara (sun, maker of the day)
                      dhanu.m + gahA + a = dhanuggaha (archer)
                      sabba.m + daa + a = sabbada (donor of everything)
                      majja.m + paa + a = majjapa (drunkard)

                      When there are nouns in cases other than that of the object before the
                      roots:-
                      vane + carA + a = vanacara (a forester, wanderer in forests)
                      thale + .thaa + a = thala.t.tha (situated or living on the land)
                      jale + .thaa + a = jala.t.tha (situated in or on the water)
                      sirasmi.m + ruhA + a = siroruha (hair. lit. grown on the head)

                      (2) -aka (sometimes requires strengthening)

                      daa (to give) + aka = daayaka (giver), y is inserted
                      nii (to lead) + aka = neaka = naayaka (leader), e becomes ay
                      karA + aka = kaaraka (doer)
                      su + aka = soaka = saavaka (hearer, disciple), o becomes av
                      pu (to clean) + aka = paavaka (fire)
                      gahA + aka = gaahaka (taker, bearer)
                      yaacA + aka = yaacaka (beggar)
                      paalA + aka = paalaka (protector)

                      (3) some gerunds are formed with -ana

                      gahA + ana = gahana (taking, holding)
                      nandA (to be glad) + ana = nandana (rejoicing)
                      bhujA (to eat) + ana = bhojana (food, feeding)
                      su + ana = sava.na (hearing)
                      pacA + ana = pacana (cooking)
                      bhuu + ana = bhavana (becoming)

                      (4) -aavii

                      bhaya.m + disA (to see) + aavii = bhayadassaavii (one who sees
                      danger), disa becomes dassa

                      (5) -tu

                      A. Last consonant of the root before this is sometimes assimilated to t.
                      karA + tu = kattu (doer, maker, author)
                    • Nina van Gorkom
                      Dear Gabriel and friends, I installed VRI for the Pali diacritical signs. A friend very kindly gave me a pad to convert text into Velthuis. I like to share it.
                      Message 10 of 29 , Jun 25 12:14 PM
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                        Dear Gabriel and friends,
                        I installed VRI for the Pali diacritical signs. A friend very kindly
                        gave me a pad to convert text into Velthuis.
                        I like to share it. You put the Pali with diacritical signs to the
                        left side and to the right will come the Velthuis.
                        http://www.library.websangha.org/earlybuddhism/convertpad.htm

                        Nina.

                        Op 24-jun-2008, om 17:26 heeft Gabriel Jaeger het volgende geschreven:

                        > Please, if you could send in both Unicode and velthuis encoding,
                        > would be very kind.





                        [Non-text portions of this message have been removed]
                      • Piya Tan
                        Thanks Nina, very useful device. With metta, Piya Tan ... -- The Minding Centre Blk 644 Bukit Batok Central #01-68 (2nd flr) Singapore 650644 Tel: 8211 0879
                        Message 11 of 29 , Jun 26 1:15 AM
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                          Thanks Nina, very useful device.

                          With metta,

                          Piya Tan


                          On Thu, Jun 26, 2008 at 3:14 AM, Nina van Gorkom <vangorko@...> wrote:

                          > Dear Gabriel and friends,
                          > I installed VRI for the Pali diacritical signs. A friend very kindly
                          > gave me a pad to convert text into Velthuis.
                          > I like to share it. You put the Pali with diacritical signs to the
                          > left side and to the right will come the Velthuis.
                          > http://www.library.websangha.org/earlybuddhism/convertpad.htm
                          >
                          > Nina.
                          >
                          > Op 24-jun-2008, om 17:26 heeft Gabriel Jaeger het volgende geschreven:
                          >
                          > > Please, if you could send in both Unicode and velthuis encoding,
                          > > would be very kind.
                          >
                          > [Non-text portions of this message have been removed]
                          >
                          >
                          >



                          --
                          The Minding Centre
                          Blk 644 Bukit Batok Central #01-68 (2nd flr)
                          Singapore 650644
                          Tel: 8211 0879
                          Meditation courses & therapy: http://themindingcentre.googlepages.com
                          Website: dharmafarer.googlepages.com


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