text:
Saving the cats of the swamps (large and small)
Written by Susan M. Cheyne (BNF's co-director) I love cats, ever since my family got a kitten when I was 8 years old. But at that time, I had no…
Two's company, six is a crowd??
MSc student, Sophie Kirklin, had a very eventful orangutan follow recently. Six wild orangutans, one close encounter, one tree pushed over, one uncooperative mating and one distressed infant, and all…
Species Series: the bold bearded pig
The latest species in our special series is the Bornean bearded pig.The Bornean bearded pig has a distinct moustached face, which is where it gets its name from. The colour…
Species Series: the charismatic orangutan
This week, as part of our Species Series and for International Orangutan Day 2015 celebrations, we bring you the charismatic orangutan.The word orangutan comes from two Malaysian words: 'orang' (which means man) and…
Species Series: Fascinating fish
This week, as part of our Species Series, we bring you the fascinating fish of Sabangau and the work we are doing to improve our understanding of these understudied species.…
Species Series: the playful pig-tailed macaque
We continue with our special Species Series and introduce you to the playful pig-tailed macaque. Pig-tailed macaques are small primates that are found in South-east Asia, South-west China, North-eastern India and, of course Borneo…
Species Series – Lizards
There have been 11 species of Lizard recorded in Sabangau. Some of these can regularly be seen around camp, such as the impressive monitor lizard that likes to steal scraps…
Species series – Red Langur
The red langurs (or Kelasi as they are known here in Sabangau) are small primates that live in groups of 3 to 10 individuals that are made up of one…
Species Series – Frogs
Frogs are carnivorous amphibians that can be found in terrestrial and aquatic ecosystems all over the world. In Borneo around 150 species of frogs can be found, 9 of which…
Species Series – Southern Bornean Gibbon
Gibbons are a family of apes that live in tropical and sub-tropical forests in South-East Asia, Northwest India and Bangladesh. Although there are many differences between the species in the family,…


If you've been rockin' with us here at stupidDOPE, hopefully you have been rockin' with the sounds of Mickey Taelor. Today Mickey is back with something brand new, unleashing a solid new effort called "XYZ (Julie's Song)". The track was produced by the one and only, Willie B., and finds Mickey again showing off over top of something quite impressive.
The track has this unique soulful appeal, while pushed by some infectious, smooth melodies and brilliant drum work that makes quite a listening experience. Mickey Taelor should definitely be on your radar, and this new track is great example of why. Check out the dope new offering in the stream below and speak your mind on it after the jump. Stay tuned for much more from Mickey Taelor coming very soon!


text:
Centre for Natural Gas Centre for Natural Gas
Transition to low emissions future
Research portfolio
Project portfolio matrix
Social performance
Carbon capture & storage (CCS)
3D water atlas
Boomtown indicators report
Publications, presentations & posters
UQ Copula Plug-in (for Petrel)
UQ Centre for Natural Gas Annual Research Review
Energi Simulation
UQ Copula Plug-in for Petrel
On this page you will find the overview, installation and user guides for the new UQ Copula Plug-in for Petrel, which is aimed at delivering more realistic estimates for resource models. Information on how to access a free trial of the plug-in is below.
Downloadable brochure Video general overview
Downloadable booklet Video user guide
UQ Copula Plug-in - User Guide (Petrel 2017-2019)
Installation guides (Petrel editions 2017-2019)
Downloadable booklets Video installation guide
UQ Copula Plug-in - Installation Guide (Petrel 2019)
Click here to download terms of use (non-members of the UQ Centre for Natural Gas)
Click here to download terms of use (members of the UQ Centre for Natural Gas)
Request a free trial of the plug-in
Ask about accessing a free trial of the plug-in now, by contacting the lead researcher of the project, Sebastian Hoerning s.hoerning@uq.edu.au
More information about the plug-in
Researchers at the UQ Centre for Natural Gas have developed a novel plug-in for Schlumberger's Petrel software. The geostatistical modelling plug-in is showing real promise in contributing to more cost-effective resource planning.
The new technology addresses an age-old issue for the gas industry: there's a huge amount of data being collected and used in models, but there is not enough data to create a good spatial model. We still need processes to estimate values for points between locations where we have collected actual data. The effectiveness of models is limited by how well these estimation processes represent the actual conditions at these intermediate sites.
Current models use linear relationships between variables, however we know that this does not reflect the level of variation in the subsurface, particular in areas such as the Surat Basin.
The new plug-in is based on innovative new "research code", which is able to connect extreme values in static models. This allows it to better differentiate and represent areas of high and low permeability, and identify the preferred flow pathways between areas. This is critical to our understanding of the rate and volume of subsurface gas and water flows.
The plug-in's complex code is based on copulas, a statistical technique used to describe the spatial dependence between random variables. UQ's researchers developed a sequential spatial simulation algorithm based on 'spatial' copulas, which can be used to model physical and chemical properties of rocks and rock fluids, to develop an understanding of where hydrocarbons and aquifers occur in the subsurface.
This is particularly important information for highly heterogeneous reservoirs, because you can start to get a better idea of key productivity factors, such as where the high permeability 'pathways' are, and where low permeability rocks act as flow barriers.
After successful development of the base code in the first phase of the project, the second phase of the project has been focussed on creating a tool to make the functionality broadly available to industry professionals and a range of other potential users, including academics and government.
While the initial code was designed to be platform independent, to maximise access to it by a broad range of users, it has now been tailored into a discrete plug-in for the widely used Petrel modelling software. Operators can use the automated processes alone, or can use their understanding of local conditions to adjust the way the copula interacts with the data and compare this to outputs from the automated process.
The final step in the project is to make the plug-in available for sale to all Petrel users and negotiations to achieve this are underway.
Centre members don't need to wait. They can access a free trial of the plug-in now, by contacting the lead researcher of the project, Sebastian Hoerning s.hoerning@uq.edu.au
This project has been made possible by funding and support from The University of Queensland Centre for Natural Gas and its industry members, Arrow Energy, APLNG and Santos; from industry growth centre, NERA; and global research and innovation funder, Energi Simulation.
"The new UQ Copula Plug-in is designed to improve predictive confidence in very complex and highly heterogeneous reservoirs and aquifers, aimed at more cost-effective resource planning"
Professor Andrew Garnett,
Director, UQ Centre for Natural Gas
Lead researcher on the project,
Dr Sebastian Hörning,
UQ Centre for Natural Gas
Privacy & Terms of use | Feedback | Updated: 3 Aug 2020

redpajama_set_name: RedPajamaCommonCrawl


I can be booked for private training for groups/conferences and for speaking engagements.
Please fill in the form below and I will contact you back.
Also, make sure to take a look at and "like" my facebook page.


text:
(Redirected from Buddhist scriptures)
Stone inscriptions of the World's largest book at Kuthodaw, Myanmar
Buddhist texts were initially passed on orally by monks, but were later written down and composed as manuscripts in various Indo-Aryan languages which were then translated into other local languages as Buddhism spread. They can be categorized in a number of ways. The Western terms "scripture" and "canonical" are applied to Buddhism in inconsistent ways by Western scholars: for example, one authority[1] refers to "scriptures and other canonical texts", while another[2] says that scriptures can be categorized into canonical, commentarial, and pseudo-canonical. Buddhist traditions have generally divided these texts with their own categories and divisions, such as that between buddhavacana "word of the Buddha," many of which are known as "sutras," and other texts, such as shastras (treatises) or Abhidharma.
These religious texts were written in many different languages and scripts but memorizing, reciting and copying the texts were of high value. Even after the development of printing, Buddhists preferred to keep to their original practices with these texts.[3]
BuddhavacanaEdit
See also: Buddhavacana
Traditional criteriaEdit
According to Donald Lopez, criteria for determining what should be considered buddhavacana (buddha word) were developed at an early stage, and that the early formulations do not suggest that Dharma is limited to what was spoken by the historical Buddha.[4] The Mahāsāṃghika and the Mūlasarvāstivāda considered both the Buddha's discourses, and of his disciples, to be buddhavacana.[4] A number of different beings such as buddhas, disciples of the buddha, ṛṣis, and devas were considered capable to transmitting buddhavacana.[4] The content of such a discourse was then to be collated with the sūtras, compared with the Vinaya, and evaluated against the nature of the Dharma.[5][6] These texts may then be certified as true buddhavacana by a buddha, a saṃgha, a small group of elders, or one knowledgeable elder.[5][6]
In Theravada BuddhismEdit
In Theravada Buddhism, the standard collection of buddhavacana is the Pāli Canon.
Some scholars believe that some portions of the Pali Canon and Agamas could contain the actual substance of the historical teachings (and possibly even the words) of the Buddha.[note 1][note 2]
In East Asian BuddhismEdit
In East Asian Buddhism, what is considered buddhavacana is collected in the Chinese Buddhist canon. The most common edition of this is the Taishō Tripiṭaka.
According to Venerable Hsuan Hua from the tradition of Chinese Buddhism, there are five types of beings who may speak the sutras of Buddhism: a buddha, a disciple of a buddha, a deva, a ṛṣi, or an emanation of one of these beings; however, they must first receive certification from a buddha that its contents are true Dharma.[7] Then these sutras may be properly regarded as buddhavacana.[7]
Sometimes texts that are considered commentaries by some are regarded by others as Buddhavacana.[8]
Shingon Buddhism developed a system that assigned authorship of the early sutras to Gautama Buddha in his physical manifestation, of the Ekayana sutras to the Buddhas as Sambhoghakaya, and the Vajrayana texts to the Buddha as Dharmakaya.
In Tibetan BuddhismEdit
In Tibetan Buddhism, what is considered buddhavacana is collected in the Kangyur. The East Asian and Tibetan Buddhist canons always combined Buddhavacana with other literature in their standard collected editions. However, the general view of what is and is not buddhavacana is broadly similar between East Asian Buddhism and Tibetan Buddhism. The Tibetan Kangyur, which belongs to the various schools of Tibetan Vajrayana Buddhism, in addition to containing sutras and vinaya, also contains tantras.
Textual traditionsEdit
Map showing the three major Buddhist divisions
The earliest Buddhist texts were passed down orally in Middle Indo-Aryan languages called Prakrits, including Gāndhārī language, the early Magadhan language and Pali through the use of repetition, communal recitation and mnemonic devices.[9] Doctrinal elaborations were preserved in Abhidharma works and later Karikas (verse expositions). As Buddhism spread geographically, these texts were translated into the local language, such as Chinese and Tibetan.
The Pali canon was preserved in Sri Lanka where it was first written down in the first century BCE and the Theravadan Pali textual tradition developed there.[10] The Sri Lankan Pali tradition developed extensive commentaries (Atthakatha) as well as sub-commentaries for the Pali Canon as well as treatises on Abhidhamma. Sutra commentaries and Abhidharma works also exist in Tibetan, Chinese, Korean and other East Asian languages. Important examples of non-canonical Pali texts are the Visuddhimagga, by Buddhaghosa, which is a compendium of Theravada teachings and the Mahavamsa, a historical Sri Lankan chronicle.
The earliest known Buddhist manuscripts, recovered from the ancient civilization of Gandhara in north central Pakistan (near Taxila just south west of the capital Islamabad) are dated to the 1st century and constitute the Buddhist textual tradition of Gandharan Buddhism which was an important link between Indian and East Asian Buddhism.[11]
After the rise of the Kushans in India, Sanskrit was also widely used to record Buddhist texts. Sanskrit Buddhist literature later became the dominant tradition in India until the decline of Buddhism in India.[12] Around the beginning of the Christian era, a new genre of sutra literature began to be written with a focus on the Bodhisattva idea, commonly known as Mahayana (great vehicle) sutras.[13] Many of the Mahayana sutras were written in Sanskrit and then translated into the Tibetan and Chinese Buddhist canons (the Kangyur and the Taishō Tripiṭaka respectively) which then developed their own textual histories. The Mahayana sutras are traditionally considered by Mahayanists to be the word of the Buddha, but transmitted either in secret, via lineages of supernatural beings (such as the nagas), or revealed directly from other Buddhas or bodhisattvas. Some 600 Mahayana Sutras have survived in Sanskrit, or in Chinese and/or Tibetan translation.
Korean Koryo Period Sutra Page
In the Mahayana tradition there are important works termed Shastras, or treatises which attempt to outline the sutra teachings and defend or expand on them. The works of important Buddhist philosophers like Nagarjuna, Vasubandhu and Dharmakirti are generally termed Shastras, and were written in Sanskrit. The treatise Awakening of Faith in the Mahayana (attributed by the faithful to Aśvaghoşa) strongly influenced east Asian Mahayana doctrine and inspired numerous commentaries authored by early Korean[14] and Chinese Buddhist teachers.
The late Seventh century saw the rise of another new class of Buddhist texts, the Tantras, which outlined new ritual practices and yogic techniques such as the use of Mandalas, Mudras and Fire sacrifices.[15] Buddhist Tantras are key texts in Vajrayana Buddhism, which is the dominant form of Buddhism in Tibet.
The division of texts into the traditional three yanas may obscure the process of development that went on, and there is some overlap in the traditional classifications. For instance, there are so-called proto-Mahayana texts, such as the Ajitasena Sutra, which are missing key features that are associated with Mahayana texts. Some Pali texts also contain ideas that later became synonymous with the Mahayana. The Garbhāvakrānti Sūtra is included in both the Vinaya Pitaka of the Mulasarvastivada, one of the early schools, and the Ratnakuta, a standard collection of Mahayana sutras.[16] Some Mahayana texts are also thought to display a distinctly tantric character, particularly some of the shorter Perfection of Wisdom sutras. An early tantra, the Mahavairocana Abhisambodhi Tantra, is also known as the Mahavairocana Sutra. At least some editions of the Kangyur include the Heart Sutra in the tantra division.[17] Such overlap is not confined to "neighbouring" yanas: at least nine "Sravakayana" ("Hinayana") texts can be found in the tantra divisions of some editions of the Kangyur.[18] One of them, the Atanatiya Sutra, is also included in the Mikkyo (esoteric) division of the standard modern collected edition of Sino-Japanese Buddhist literature.[19] (A variant of it is also found in the Digha Nikaya of the Pali Canon.)
Some Buddhist texts evolved to become a virtual canon in themselves, and are referred to as vaipulya or extensive sutras. The Flower Garland Sutra is an example of a single sutra made up of other sutras, many of which, particularly the Gandavyuha Sutra still circulate as separate texts.[20]
Tibetan Buddhism has a unique and special class of texts called terma (Tibetan: gTer-ma). These are texts (or ritual objects, etc.) believed either composed or hidden by tantric masters and/or elementally secreted or encoded in the elements and retrieved, accessed or rediscovered by other tantric masters when appropriate. Termas are discovered by tertöns (Tibetan: gTer-stons), whose special function is to reveal these texts. Some termas are hidden in caves or similar places, but a few are said to be 'mind termas,' which are 'discovered' in the mind of the tertön. The Nyingma school (and Bön tradition) has a large terma literature. Many of the terma texts are said to have been written by Padmasambhava, who is particularly important to the Nyingmas. Probably the best known terma text is the so-called Tibetan book of the dead, the Bardo Thodol.
Texts of the Early schoolsEdit
Find sources: "Buddhist texts" – news · newspapers · books · scholar · JSTOR (June 2016) (Learn how and when to remove this template message)
Further information: Early Buddhist Texts
Burmese Pali manuscript
Although many versions of the texts of the early Buddhist schools exist, the only complete collection of texts to survive in a Middle Indo-Aryan language is the Tipiṭaka (triple basket) of the Theravadin school.[21] The other (parts of) extant versions of the Tripitakas of early schools include the Āgamas, which includes texts by the Sarvastivada and the Dharmaguptaka. The Chinese Buddhist canon contains a complete collection of early sutras in Chinese translation, their content is very similar to the Pali, differing in detail but not in the core doctrinal content.
Parts of what is likely to be the canon of the Dharmaguptaka can be found amongst the Gandharan Buddhist Texts. Several early versions of the Vinaya Pitaka (from various schools) are also kept in the Chinese (Mahayana) Canon.
VinayaEdit
Further information: Vinaya
The vinaya literature is primarily concerned with aspects of the monastic discipline. However, vinaya as a term is also contrasted with Dharma, where the pair (Dhamma-Vinaya) mean something like 'doctrine and discipline'. The vinaya literature in fact contains a considerable range of texts. There are, of course, those that discuss the monastic rules, how they came about, how they developed, and how they were applied. But the vinaya also contains some doctrinal expositions, ritual and liturgical texts, biographical stories, and some elements of the "Jatakas", or birth stories.
Paradoxically, the text most closely associated with the vinaya, and the most frequently used portion of it, the Pratimoksha, is in itself not a canonical text in Theravada, even though almost all of it can be found in the canon.
Six complete vinayas survive:
Theravada, written in Pali
Mula-Sarvāstivāda, written in Sanskrit, but surviving complete only in Tibetan translation
Mahāsānghika, Sarvāstivāda, Mahīshāsika, and Dharmagupta, originally in Indian languages, but only surviving in Chinese translation.
In addition, portions survive of a number of vinayas in various languages.
The Mahāvastu compiled by the Lokottaravadin sub-school of the Mahāsānghika was perhaps originally the preamble to their vinaya that became detached; hence, rather than dealing with the rules themselves, it takes the form of an extended biography of the Buddha, which it describes in terms of his progression through ten bhumis, or stages. This doctrine was later taken up by the Mahayana in a modified form as Vasubandhu's Ten Stages Sutra.
SutraEdit
The Sutras (Sanskrit; Pali Sutta) are mostly discourses attributed to the Buddha or one of his close disciples. They are all, even those not actually spoken by him, considered to be Buddhavacana, the word of the Buddha, just as in the case of all canonical literature. The Buddha's discourses were perhaps originally organised according to the style in which they were delivered. There were originally nine, but later twelve, of these. The Sanskrit forms are:
Sūtra: prose discourses, especially short declarative discourses.
Geya: mixed prose and verse discourse. Identified with the Sagāthāvagga of the Saṁyutta Nikāya
Vyākarana: explanation, analysis. Discourses in question and answer format.
Gāthā: verse
Udāna: inspired speech
Ityukta: beginning with 'thus has the Bhagavan said'
Jātaka: story of previous life
Abhutadharma: concerning wonders and miraculous events
Vaipulya either 'extended discourses' or 'those giving joy' (cf Mahayana Texts)
Nidāna: in which the teachings are set within their circumstances of origin
Avadāna: tales of exploits
Upadesha: defined and considered instructions
The first nine are listed in all surviving agamas, with the other three added in some later sources. In Theravada, at least, they are regarded as a classification of the whole of the scriptures, not just suttas. The scheme is also found in Mahayana texts. However, some time later a new organizational scheme was imposed on the canon, which is now the most familiar. The scheme organises the suttas into:
Long discoursesEdit
These range in length up to 95 pages. The Pali Digha Nikaya contains 34 texts, including the Mahāparinibbāna Sutta and the Brahmajāla Sutta. The Dīrghāgama of the Dharmagupta also survives, in Chinese translation, and contains 30 sutras.
Medium-length discoursesEdit
These are the rest of the sutras of any length, and the Pali Majjhima Nikaya has 152 suttas. The Madhyamāgama of the Sarvāstivada containing 222 sutras survives in Chinese translation.
Connected discoursesEdit
This grouping consists of many short texts connected by theme, setting, or interlocutor. The Pali Samyutta Nikaya contains more than 2,800 sutras. The Samyuktāgama of the Sarvāstivada containing only 1,300 sutras survives in Chinese translation.
Numbered discoursesEdit
Sutras with the same number of doctrinal items, comprise over 2,300 suttas in the Pali Anguttara Nikaya. The Chinese canon contains an Ekottarāgama that some scholars think belongs to the Mahāsanghika school.
Miscellaneous textsEdit
Not all schools had this category, but the Pali Khuddaka Nikaya has several well-known and loved texts, including:
The Dhammapada: a collection of sayings and aphorisms.
The Udana : a collection of inspired sayings in verse usually with a prose introduction that sets a context of sorts for the saying.
The Sutta Nipata: parts of the Sutta Nipata, such as the Aṭṭhakavagga and Pārāyanavagga, are thought by some scholars[citation needed] to represent the earliest strata of the written canon. Many of the features of later texts, such as numbered lists of teachings, or complex doctrinal categories, are not present.
Theragāthā and Therīgāthā two collections of biographical verse related to the disciples of the Buddha.
Jataka: poems related to the so-called 'birth stories,' which recount former lives of the Buddha. These remain popular in many forms of Buddhism.
Many of these texts are available in translation as well as in the original language. The Dhammapada, for instance, has a Pali version, three Chinese versions, a Tibetan version, and a Khotanese version.
AbhidharmaEdit
Further information: Abhidharma
Abhidharma (in Pali, Abhidhamma) means 'further Dharma' and is concerned with the analysis of phenomena. It grew initially out of various lists of teachings such as the 37 Factors leading to Awakening. The Abhidharma literature is chiefly concerned with the analysis of phenomena and the relationships between them.
The Theravāda Abhidhamma survives in the Pali Canon. Outside of the Theravada monasteries the Pali Abhidharma texts are not well known.
A Sarvastivada Abhidharma, composed in Sanskrit, survives in Chinese and Tibetan traditions. Though the Theravādin Abhidhamma is well preserved and best known, a number of the early Eighteen Schools each had their own distinct Abhidharma collection with not very much common textual material, though sharing methodology.
Not all schools accepted the Abhidharma as canonical. The Sautrāntika, for instance, held that the canon stopped with the vinaya and sutras. The rejection by some schools that dharmas (i.e. phenomena) are ultimately real, which the Theravada Abhidhamma, for instance, insists, is thought to be an important factor in the origin of the Mahayana.
Other textsEdit
One early text not usually regarded as Buddhavacana is probably the Milinda pañha (literally The Questions of Milinda). This text is in the form of a dialogue between Nagasena, and the Indo-Greek King Menander (Pali: Milinda). It is a compendium of doctrine, and covers a range of subjects. It is included in some editions of the Pali Canon.
Other early texts which are usually not considered 'canonical' are the Nettipakarana and the Petakopadesa - "The Book of Guidance" and "Instruction on the Pitaka".
The Dhyāna sutras (Chan-jing) are a group of early Buddhist meditation texts which contain meditation teachings from the Sarvastivada school along with some early proto-Mahayana meditations. They were mostly the work of Buddhist Yoga teachers from Kashmir and were influential in Chinese Buddhism.
The Buddhist poet Aśvaghoṣa composed an epic poem on the life of the Buddha called the Buddhacarita in the early second century CE.
Texts in the Theravada traditionEdit
Further information: Pali literature
Burmese-Pali manuscript copy of the Buddhist text Mahaniddesa, showing three different types of Burmese script, (top) medium square, (centre) round and (bottom) outline round in red lacquer from the inside of one of the gilded covers
The Pali texts have an extensive commentarial literature much of which is still untranslated. These are attributed to scholars working in Sri Lanka such as Buddhaghosa (5th century CE) and Dhammapala. There are also sub-commentaries (tikka) or commentaries on the commentaries. Buddhaghosa was also the author of the Visuddhimagga, or Path of Purification, which is a manual of doctrine and practice according to the Mahavihara tradition of Sri Lanka and according to Nanamoli Bhikkhu is regarded as "the principal non-canonical authority of the Theravada."[22] A similar albeit shorter work is the Vimuttimagga. Another highly influential Pali Theravada work is the Abhidhammattha-sangaha (11th or 12th century), a short introductory summary to the Abhidhamma.
Buddhaghosa is known to have worked from Buddhist commentaries in the Sri Lankan Sinhala language, which are now lost. Sri Lankan literature in the vernacular contains many Buddhist works, including as classical Sinhala poems such as the Muvadevāvata (The Story of the Bodhisattva's Birth as King Mukhadeva, 12th century) and the Sasadāvata (The Story of the Bodhisattva's Birth as a Hare, 12th century) as well as prose works like the Dhampiyātuvā gätapadaya (Commentary on the Blessed Doctrine), a commentary on words and phrases in the Pāli Dhammapada.
The Pali textual tradition spread into Burma and Thailand where Pali scholarship continued to flourish with such works as the Aggavamsa of Saddaniti and the Jinakalamali of Ratanapañña.[23] Pali literature continued to be composed into the modern era, especially in Burma, and writers such as Mahasi Sayadaw translated some of their texts into Pali.
There are numerous Tantric Theravada texts, mostly from Southeast Asia.[24] This tradition flourished in Cambodia and Thailand before the 19th century reformist movement of Rama IV. One of these texts has been published in English by the Pali Text Society as "Manual of a Mystic".[25]
Burmese Buddhist literature developed unique poetic forms form the 1450s onwards, a major type of poetry is the pyui' long and embellished translations of Pali Buddhist works, mainly jatakas. A famous example of pyui' poetry is the Kui khan pyui' (the pyui' in nine sections, 1523). Burmese commentaries or nissayas and were used to teach Pali.[26] The nineteenth century saw a flowering of Burmese Buddhist literature in various genres including religious biography, Abhidharma, legal literature and meditation literature.
An influential text of Thai literature is the "Three Worlds According to King Ruang" (1345) by Phya Lithai, which is an extensive Cosmological and visionary survey of the Thai Buddhist universe.
Mahayana textsEdit
See Mahayana Sutras for historical background and a list of some sutras categorised by source.
Frontispiece of the Chinese Diamond Sūtra, the oldest known dated printed book in the world
Sanskrit manuscript of the Heart Sūtra, written in the Siddhaṃ script. Bibliothèque nationale de France
PrajñāpāramitāEdit
These deal with prajñā (wisdom or insight). Wisdom in this context means the ability to see reality as it truly is. They do not contain an elaborate philosophical argument, but simply try to point to the true nature of reality, especially through the use of paradox. The basic premise is a radical non-dualism, in which every and any dichotomist way of seeing things is denied: so phenomena are neither existent, nor non-existent, but are marked by sunyata, emptiness, an absence of any essential unchanging nature. The Perfection of Wisdom in One Letter illustrates this approach by choosing to represent the perfection of prajñā with the Sanskrit/Pali short a vowel ("अ", pronounced [ə])—which, as a prefix, negates a word's meaning (e.g., changing svabhava to asvabhava, "with essence" to "without essence"; cf. mu), which is the first letter of Indic alphabets; and that, as a sound on its own, is the most neutral/basic of speech sounds (cf Aum and bija).
Many sutras are known by the number of lines, or slokas, that they contained.
Edward Conze, who translated nearly all of the Prajñāpāramitā sutras into English, identified four periods of development in this literature:
100 BCE-100 CE: Ratnagunasamcayagatha and the Astasaharika (8,000 lines)
100-300 CE: a period of elaboration in which versions in 18,000, 25,000, and 100,000 lines are produced. Possibly also the Diamond Sutra
300-500 CE: a period of condensation, producing the well known Heart Sutra, and the Perfection of Wisdom in one letter
500-1000 CE: texts from this period begin to show a tantric influence
The Prajñāpāramitā texts have influenced every Mahayana school of Buddhism.
Saddharmapundarīka-sūtraEdit
Also called the Lotus Sutra, White Lotus Sutra, or Sutra on the White Lotus of the Sublime Dharma; (Sanskrit: सद्धर्मपुण्डरीकसूत्र Saddharmapundarīka-sūtra; 妙法蓮華經 Cn: Miàofǎ Liánhuā Jīng; Jp: Myōhō Renge Kyō. Probably composed in its earliest form in the period 100 bce–100 ce, the sutra proposes that the three yanas (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) are not in fact three different paths leading to three goals, but one path, with one goal. The earlier teachings are said to be of 'skillful means' in order to help beings of limited capacities. Notable for the (re)appearance of the Buddha Prabhutaratna, who had died several aeons earlier, because it suggests that a Buddha is not inaccessible after his parinirvana, and also that his life-span is said to be inconceivably long because of the accumulation of merit in past lives. This idea, though not necessarily from this source, forms the basis of the later Trikaya doctrine. Later associated particularly with the Tien Tai in China, Tendai school in Japan, and the Nichiren schools in Japan.
Pure Land SūtrasEdit
There are three major sutras that fall into this category: the Infinite Life Sutra, also known as the Larger Pure Land Sutra; the Amitabha Sutra, also known as the Smaller Pure Land Sutra; and the Contemplation Sutra (also known as the Visualization Sutra). These texts describe the origins and nature of the Western Pure Land in which the Buddha Amitabha resides. They list the forty-eight vows made by Amitabha as a bodhisattva by which he undertook to build a Pure Land where beings are able to practise the Dharma without difficulty or distraction. The sutras state that beings can be reborn there by pure conduct and by practices such as thinking continuously of Amitabha, praising him, recounting his virtues, and chanting his name. These Pure Land sutras and the practices they recommend became the foundations of Pure Land Buddhism, which focus on the salvific power of faith in the vows of Amitabha.
Vimalakīrti SūtraEdit
Main article: Vimalakirti Sutra
Composed in its earliest form some time before 150 CE, the Bodhisattva Vimalakirti appears in the guise of a layman in order to teach the Dharma. Seen by some as a strong assertion of the value of lay practice. Doctrinally similar to the Perfection of Wisdom texts, a major theme is the Buddhafield (Buddha-kshetra), which was influential on Pure Land schools. Very popular in China, Korea and Japan where it was seen as being compatible with Confucian values.
Samadhi SūtrasEdit
Amongst the very earliest Mahayana texts, the Samadhi Sutras are a collection of sutras focused on the attainment of profound states of consciousness reached in meditation, perhaps suggesting that meditation played an important role in early Mahayana. Includes the Pratyutpanna Sutra and the Shurangama Samadhi Sutra.
Confession SūtrasEdit
The Triskandha Sutra, and the Suvarnaprabhasa Sutra (or Golden Light Sutra), which focus on the practice of confession of faults. The Golden Light Sutra became especially influential in Japan, where one of its chapters on the 'Universal Sovereign' (Sanskrit: Chakravartin) was used by the Japanese emperors to legitimise their rule, and it provided a model for a well-run state.
The Avataṃsaka SūtraEdit
Main article: Avatamsaka Sutra
A large composite text consisting of several parts, most notably the Dasabhumika Sutra and the Gandavyuha Sutra. It exists in three successive versions, two in Chinese and one in Tibetan. New sutras were added to the collection in both the intervals between these. The Gandavyuha Sutra is thought to be the source of a sect that was dedicated specifically to Vairocana, and that later gave rise to the Mahavairocana-abhisambodhi tantra. The Mahavairocana-abhisambodhi became one of the two central texts in Shingon Buddhism and was included in the Tibetan canon as a tantra of the carya class. The Avatamsaka Sutra became the central text for the Hua-yen (Jp. Kegon) school of Buddhism, the most important doctrine of which is the interpenetration of all phenomena.
Third Turning SūtrasEdit
These sutras primarily teach the doctrine of vijnapti-matra or 'representation-only', associated with the doctrines of the Yogacara school. The Sandhinirmocana Sutra (c 2nd Century CE) is the earliest surviving sutra in this class (and according to some Gelugpa authorities the only one). This sutra divides the teachings of the Buddha into three classes, which it calls the "Three Turnings of the Wheel of the Dharma." To the first turning, it ascribes the Agamas of the Shravakas, to the second turning the lower Mahayana sutras including the Prajna-paramita Sutras, and finally sutras like itself are deemed to comprise the third turning. Moreover, the first two turnings are considered, in this system of classification, to be provisional while the third group is said to present the final truth without a need for further explication (nitartha).
Tathāgatagarbha SūtrasEdit
See also: Tathagatagarbha doctrine
Especially the Tathagatagarbha Sutra, the Shrīmālādevi-simhanāda Sūtra (Srimala Sutra), the Angulimaliya Sutra, the Anunatva-Apurnatva-Nirdesa Sutra, and the Mahayana Mahaparinirvana Sutra (which differs in character from the Pali Mahaparinibbana Sutta). These texts teach that every being has a Tathagatagarbha: variously translated as Buddha nature, Buddha seed, Buddha matrix. It is this Buddha nature, Buddha Essence or Buddha Principle, this aspect of every being that is itself already enlightened, that enables beings to be liberated. One of the most important responses of Buddhism to the problem of immanence and transcendence. The Tathagatagarbha doctrine was very influential in East Asian Buddhism, and the idea in one form or another can be found in most of its schools. The well-known Lankavatara Sutra, composed sometime around the 4th century, is sometimes included in thevijnapti-matra group associated with the Yogacara teachings, however D.T. Suzuki sees the Lankavatara as clearly pre-dating and distinguished from Yogacara.[27] The Lankavatara teaches cittamatra (mind only) not that of vijnaptimatra of the Yogacara.[note 3] Also, central to the Lankavatara is the identity of the alayavjnana with the tathagata-garbha and the Lankavatara's central message that the tathagata-garbha is what makes possible the turning inward (paravritti or paravrtti) of awareness to realize the Buddha's psychological transformation in practical life,[28] while the tathagata-garbha system was unknown or ignored by the progenitors of the Yogacara system. The Lankavatara Sutra was influential in the Chan or Zen schools.
Collected SūtrasEdit
These are two large sutras, which are actually collections of other sutras. The Mahāratnakūta Sūtra contains 49 individual works, and the Mahāsamnipāta Sūtra is a collection of 17 shorter works. Both seem to have been finalised by about the 5th century, although some parts of them are considerably older.
Transmigration SūtrasEdit
These include a number of sutras that focus on actions that lead to existence in the various spheres of existence, or that expound the doctrine of the twelve links of pratitya-samutpada or dependent-origination.
Discipline SūtrasEdit
These focus on the principles that guide the behaviour of Bodhisattvas. They include the Kāshyapa-parivarta, the Bodhisattva-prātimoksa Sūtra, and the Brahmajala Sutra.
Sūtras devoted to individual figuresEdit
This is a large number of sutras that describe the nature and virtues of a particular Buddha or Bodhisattva and/or their Pure Land, including Mañjusri, Ksitigarbha, the Buddha Akshobhya, and Bhaishajyaguru also known as the Medicine Buddha.
Proto-Mahayana SūtrasEdit
Early in the 20th Century, a cache of texts was found in a mound near Gilgit, Afghanistan. Among them was the Ajitasena Sutra. The Ajitasena Sutra appears to be a mixture of Mahayana and pre-Mahayana ideas. It occurs in a world where monasticism is the norm, which is typical of the Pali Suttas; there is none of the usual antagonism towards the Shravakas (also called the Hinayana) or the notion of Arahantship, which is typical of Mahayana Sutras such as the White Lotus, or Vimalakirti Nirdesha. However, the sutra also has an Arahant seeing all the Buddha fields, it is said that reciting the name of the sutra will save beings from suffering and the hell realms, and a meditative practice is described that allows the practitioner to see with the eyes of a Buddha, and to receive teachings from them that are very much typical of Mahayana Sutras.
Indian treatisesEdit
The Mahayana commentarial and exegetical literature is vast. Many commentarial texts are called Shastras, a by-word used when referring to a scripture. Extending this meaning, the shastra is commonly used to mean a treatise or text written in explanation of some idea, especially in matters involving religion. In Buddhism, a shastra is often a commentary written at a later date to explain an earlier scripture or sutra.
Central to much of Mahayana philosophy are the works of the Indian scholar Nagarjuna. Especially important is his magnum opus, the Mūlamadhyamika-karikā, or Root Verses on the Middle Way, a seminal text on the Madhyamika philosophy.
Another very influential work which traditionally attributed to Nagarjuna In East Asia is the Dà zhìdù lùn (*Mahāprajñāpāramitopadeśa, The Great Discourse on Prajñāpāramitā). This is a massive Mahayana Buddhist treatise and commentary on the Prajñāpāramitā sutra in Twenty-five Thousand Lines, and it has been extremely important in the development of the major Chinese Buddhist traditions.[29] It's authorship to Nagarjuna however has been questioned by modern scholars and it only survives in the Chinese translation by Kumārajīva (344–413 CE) .[30]
The Yogācārabhūmi-Śāstra (fourth century CE) is another very large treatise which focuses on yogic praxis and the doctrines of the Indian Yogacara school. Unlike the Da zhidu lun, it was studied and transmitted in both the East Asian Buddhist and the Tibetan Buddhist traditions.
The works of Asanga, a great scholar and systematizer of the Yogacara, are also very influential in both traditions, including his magnum opus, the Mahāyāna-samgraha, and the Abhidharma-samuccaya (a compendium of Abhidharma thought that became the standard text for many Mahayana schools especially in Tibet). Various texts are also said to have received by Asanga from the Bodhisattva Maitreya in the Tushita god realm, including works such as Madhyāntavibhāga, the Mahāyāna-sūtrālamkāra, and the Abhisamayālamkara. Their authorship remains disputed by modern scholars however.[31]
Asanga's brother Vasubandhu wrote a large number of texts associated with the Yogacara including: Trisvabhāva-nirdesa, Vimsatika, Trimsika, and the Abhidharmakośa-bhāsya although this work predates his conversion to the Mahayana and a minority[citation needed] of scholars speculate that there may have been two different Vasubandhus who composed these works. Most influential in the East Asian Buddhist tradition was probably his Thirty Verses on Consciousness-only.
The 9th Century Indian Buddhist Shantideva produced two texts: the Bodhicaryāvatāra has been a strong influence in many schools of the Mahayana. It is notably a favorite text of the fourteenth Dalai Lama. The text begins with an elaborate ritual worship section, but goes on to expound the six perfections. The 9th chapter is a critique of various views on perfect wisdom from the Madhyamika point of view. Shantideva also produced the Shikshasamuccaya, which is a compendium of doctrines from a huge range of Mahayana Sutras – some of which no longer exist and therefore are known only through his quotes.
Dignāga is associated with a school of Buddhist logic that tried to establish which texts were valid sources of knowledge (see also Epistemology). He produced the Pramāna-samuccaya, and later Dharmakirti wrote the Pramāna-vārttikā, which was a commentary and reworking of the Dignaga text.
East Asian worksEdit
The Awakening of Faith in the Mahayana (Dàshéng Qǐxìn Lùn) is an influential text in East Asian Buddhism, especially in the Hua-yen school of China, and its Japanese equivalent, Kegon. While it is traditionally attributed to Ashvaghosha, most scholars now hold it is a Chinese composition.[32]
The Tripiṭaka Koreana, an early edition of the Chinese Buddhist canon
The early period of the development of Chinese Buddhism was concerned with the collection and translation of texts into Chinese and the creation of the Chinese Buddhist canon. This was often done by traveling overland to India, as recorded in the Great Tang Records on the Western Regions, by the monk Xuanzang (c. 602 – 664), who also wrote a commentary on Yogacara which remained influential, the Ch' eng wei shih lun.
East Asian Buddhism began to develop its own unique doctrinal literature with the rise of the Tiantai School and its major representative, Zhiyi (538–597 CE) who wrote important commentaries on the Lotus sutra as well as the first major comprehensive work on meditation composed in China, the Mohe Zhiguan (摩訶止観). Another important school of Chinese Buddhism is Huayan, which focused on developing their philosophical texts from the Avatamsaka Sutra. An important patriarch of this school is Fazang who wrote many commentaries and treatises.
Zen Buddhism developed a large literary tradition based on the teachings and sayings of Chinese Zen masters. One of the key texts in this genre is the Platform Sutra attributed to Zen patriarch Huineng, it gives an autobiographical account of his succession as Ch'an Patriarch, as well as teachings about Ch'an theory and practice. Other texts are Koan collections, which are compilations of the sayings of Chinese masters such as the Blue Cliff Record and The Gateless Gate. Another key genre is that of compilations of Zen master biographies, such as the Transmission of the Lamp. Buddhist poetry was also an important contribution to the literature of the tradition.
After the arrival of Chinese Buddhism in Japan, Korea and Vietnam; they developed their own traditions and literature in the local language.
Vajrayana textsEdit
Image of leaves and the upper book cover of Thar pa chen po'i mod (The Sūtra of Great Liberation), showing Tibetan writings on black paper with an ink that contain gold, silver, copper, coral, lazurite, malachite, and mother of pearl. The unbound sheets are kept between two wooden boards covered with green brocade. The upper book cover shows the images of four of the Eight Medicine Buddhas.
Buddhist tantrasEdit
Main article: Buddhist Tantras
The Tibetan Buddhist canon includes a number of Nikaya-related texts from the Mula-Sarvastivada school, as well as Mahayana sutras. However, it is the specifically Vajrayana texts that most strongly characterise it. They are considered to be the word of the Buddha (Buddhavacana), and the Tibetan Kangyur contains translations of almost 500 tantras. The texts are typically concerned with elaborate rituals and meditations.
A late Tibetan tradition has made a fourfold classification into:
Kriyā TantrasEdit
Kriyā tantras. These form a large subgroup that appeared between the 2nd and 6th centuries. The Kriya tantras focus on ritual actions. Each centres on a particular Buddha or Bodhisattva, and many are based on dharanis. Examples include the Mahāmegha Sutra, the Ārya-mañjushrī-mūla-kalpa, the Subhāhu-pariprcchā Sutra, and the Aparimitāyur-jñāna-hrdaya-dhāranī. Also included in this category are some Mahayana texts such as the Heart Sutra and, in some editions, versions of some texts found in the Pali Canon.
Charya TantrasEdit
Carya tantras. This is a small class of texts that probably emerged after the 6th century and are entirely centred on the worship of the Buddha Vairocana. The best known example is the Mahā-vairocanābhisambodhi Tantra, also known as the Mahavairocana Sutra, which became a foundational text for the Shingon School of Japan.
Yoga TantrasEdit
Yoga tantras likewise focus on Vairocana, and include the Sarva-tathāgata-tattva-samgraha Tantra and the Sarva-durgati-parishodhana Tantra. The Shurangama Sutra and the Shurangama Mantra from which it (called the Shitatapatra Ushnisha Dharani) comes can be included in this category. According to Venerable Tripitaka Master Bhikshu Shramana Hsuan Hua's "Shurangama Mantra Commentary" (Buddhist Text Translation Society of the City of Ten Thousand Buddhas, 1981, Volume 1), the Shurangama Mantra mystically and literally includes all of the Buddha Dharma in its entirety, and its focus is on the Five Dhyana Buddhas (Vairochana, Amitabha), Akshobhya, Ratnasambhava, and Amoghasiddhi, with stress on Vairochana and Ashobhya Buddhas) and their retinues of Dharmapalas and wrathful deities in male and female forms, such as Vajrapani, wrathful Manjushri, Mahakala, Tara, Pandaravasini, Prakruti, Uchushma Fire Head Vajra, Brahma, Indra, Shiva as Rudra, Raudri-Umapati form of Vajrayogini, Narayana, Ganapati, various Dhakinis, Naga kings, Yaksha kings, Rakshasha kings, and many other Dharma Protectors of the Buddhist Pantheon and Vedic pantheon. The primary wrathful Goddess of the Shurangamma Mantra tantric practice is the Great White Umbrella Deity form of Avalokiteshvara Bodhisattva, an important practice in Tibetan Buddhism.
Anuttara TantrasEdit
Anuttara tantras. The most advanced class of tantra is the Anuttarayoga tantra, which focus on mental transformation and less on ritual actions. These are sometimes further divided into the so-called Father Tantras and Mother Tantras.
First there are the yogottara, or higher union, tantras, also known as father tantras, or skilful means, (Sanskrit: upāya) tantras. They focus on the Buddha Akshobhya and his consort Māmaki. The Guhya-samāja Tantra comes from this class of tantras, dating probably from the 8th century.
Secondly prajña or mother tantras, also known as yogini tantras, dating from the late 8th century. Akshobhya is still the central figure, but he now appears in his wrathful form as Heruka. Female figures take on a much greater significance, becoming as important as male figures, if not more so. The Samvara Tantra was translated into Tibetan in the 8th century. Other members of this class, such as the Hevajra Tantra, appeared in the 10th century.
The Kalachakra tantra is sometimes said to be an advaya or non-dual tantra. It appeared very late in the development of tantric Buddhism - in the mid-11th century - and is written in classical Sanskrit, rather than the usual mixture of Prakrit and the characteristic "allusive speech" of twilight language, (Sanskrit:samdhyābhāshā). For the first time the teachings refer to the ādhibuddha, or primordial Buddha.
Anuttaratantra is known in the Nyingma school as Mahayoga. This school also has a collection of tantras of its own, not found in the other Tibetan schools.
Textual evidence suggests that some of these texts are in fact Shaivite Tantras adopted and adapted to Buddhist purposes, and many similarities in iconography and ritual can be seen in them.[citation needed]
Other products of the Vajrayana literatureEdit
A sadhana is a tantric spiritual practices text used by practitioners, primarily to practice the mandala or a particular yidam, or meditation deity. The Sādhanamālā is a collection of sadhanas.
Vajrayana adepts, known as mahasiddha, often expounded their teachings in the form of songs of realization. Collections of these songs such as the Caryāgīti, or the Charyapada are still in existence. The Dohakosha is a collection of doha songs by the yogi Saraha from the 9th century. A collection known in English as The Hundred Thousand Songs of Milarepa was composed by Tibetan Buddhist yogi Milarepa and is especially popular amongst members of the Kagyu school.
Terma are Tibetan Buddhist texts, hidden to be rediscovered at a later date. Padmasambhava and Yeshe Tsogyal wrote and hid most termas, although texts have also been hidden by figures such as Machig Labdron. The best known terma text is probably the Bardo thodol, or 'Awakening in the Bardo State', also known as the Tibetan Book of the Dead. The person who finds a terma text is known as a terton.
The Blue Annals (Standard Tibetan: deb ther sngon po) completed in 1476CE, authored by Gölo Zhönnupel (Tibetan: gos lo gzhon nu dpal, 1392–1481), is a historical survey of Tibetan Buddhism with a marked ecumenical view, focusing upon the dissemination of various sectarian traditions throughout Tibet.[33]
Namtar, or spiritual biographies, are another popular form of Tibetan Buddhist texts, whereby the teachings and spiritual path of a practitioner are explained through a review of their lifestory.
Kūkai wrote a number of treatises on Vajrayana Buddhism that are distinct from his Shingon Buddhism.
Abhidharma Pitaka
Āgama (Buddhism)
Mahayana sutras
Chinese Buddhist canon
Gandharan Buddhist Texts, the earliest known Buddhist manuscripts
Index of Buddhism-related articles
List of historic Indian texts
List of suttas
Pali Canon
Secular Buddhism
Sutta Pitaka
Tibetan Buddhist canon
Timeline of Buddhism
Tripiṭaka Koreana
Vinaya Pitaka
Sanskrit Buddhist literature
Yana, Buddhist schools into "yanas" or "vehicles"
^ "It is therefore possible that much of what is found in the Sutta Pitaka is earlier than c. 250 BCE, perhaps even more than 100 years older than this. If some of the material is so old, it might be possible to establish what texts go back to the beginning of Buddhism and may include the substance of the Buddha's teaching, and in some cases, maybe even his words." Alexander Wynne, 2003, p.22 How old is the Suttapitaka?
^ "It would be hypocritical to assert that nothing can be said about the doctrine of earliest Buddhism ... the basic ideas of Buddhism found in the canonical writings could very well have been proclaimed by him [the Buddha], transmitted and developed by his disciples and, finally, codified in fixed formulas." J.W. De Jong, 1993: "The Beginnings of Buddhism", in The Eastern Buddhist, vol. 26, no. 2, p. 25
^ "The difference is this: According to the Vijnaptimatra, the world is nothing but ideas, there are no realities behind them; but the Cittamatra states that there is nothing but Citta, Mind, in the world and that the world is the objectification of Mind. The one is pure idealism and the other idealistic realism." The Lankavatara Sutra, A Mahayana Text, Routledge & Kegan Paul Ltd., London, 1932, introduction p. xi.
^ Macmillan Encyclopedia of Buddhism (Volume One), page 142
^ Bechert & Gombrich, World of Buddhism, Thames & Hudson, London, 1984, page 79
^ Lyons, Martyn, Books: A Living History, J. Paul Getty Museum, 2011, page 33
^ a b c Lopez, Donald. Elaborations on Emptiness: Uses of the Heart Sutra. 1998. p. 28
^ a b Lopez, Donald. Elaborations on Emptiness: Uses of the Heart Sutra. 1998. p. 29
^ a b Skilton, Andrew. A Concise History of Buddhism. 2004. p. 83
^ a b Hsuan Hua. The Buddha speaks of Amitabha Sutra: A General Explanation. 2003. p. 2
^ For example, Honen, the founder of Japanese Puree Land, says that the writings of Shan-tao come from Amitabha Buddha and are of the same value as sutras. in: Eliot, Japanese Buddhism, Edward Arnold, London, 1935, page 6
^ Gethin, Rupert; The Foundations of Buddhism, 1998; pp 39-41
^ Gethin, Rupert; The Foundations of Buddhism, 1998; pp 42
^ "The University of Washington Early Buddhist Manuscripts Project". www.ebmp.org. Retrieved April 13, 2008.
^ Johannes Bronkhorst, Buddhism in the Shadow of Brahmanism Handbook of Oriental Studies (Leiden: Brill, 2011), 46-47.
^ Johannes Bronkhorst, Buddhism in the Shadow of Brahmanism Handbook of Oriental Studies (Leiden: Brill, 2011), 56.
^ Edward Craig. "Routledge encyclopedia of philosophy". Awakening of Faith in the Mahayana Korean. Retrieved July 6, 2011.
^ RONALD M. DAVIDSON CHARLES D. ORZECH; TANTRA, Encyclopedia of Buddhism, Buswell (editor)
^ Skilling, Mahasutras, volume II, Parts I & II, Pali Text Society[1], Lancaster, 1997, pages 93f
^ Conze, The Prajnaparamita Literature, Mouton, the Hague, 1960, page 72; Rgyud is Tibetan for tantra
^ Journal of the Pali Text Society, volume XVI, pages 161f
^ Skilling, Mahasutras, Volume II, Parts I & II, 1997, Pali Text Society, Lancaster
^ Huayan, Encyclopedia of Religion, 2nd ed., pg 41-45
^ Bodhi, In the Buddha's words, p 13
^ The Path of Purification (Visuddhimagga) by Bhadantācariya Buddhaghosa. Translated from the Pali. First edition 1956. 3rd ed. 1991.
^ W. A. R. WOOD; A HISTORY OF SIAM, FROM THE EARLIEST TIMES TO THE A.D. 1781, WITH A SUPPLEMENT DEALING WITH MORE RECENT EVENTS, https://archive.org/stream/historyofsiam035038mbp/historyofsiam035038mbp_djvu.txt
^ Cousins, L.S. (1997), "Aspects of Southern Esoteric Buddhism", in Peter Connolly and Sue Hamilton (eds.), Indian Insights: Buddhism, Brahmanism and Bhakd Papers from the Annual Spalding Symposium on Indian Religions, Luzac Oriental, London: 185-207, 410. ISBN 1-898942-153
^ Woodward, F.L. Manual of a mystic, Being a Translation from the Pali and Sinhalese Work Entitled The Yogāvachara's Manual.
^ Jason A. Carbine; 'Burmese, Buddhist Literature in', Encyclopedia of Buddhism
^ Studies in the Langavatara Sutra, by D.T. Suzuki, Routledge & Kegan Paul Ltd., London, 1930, p. 170
^ The Lankavatara Sutra, A Mahayana Text, Routledge & Kegan Paul Ltd., London, 1932, introduction p. xvii.
^ Hans-Rudolf Kantor, Philosophical Aspects of Sixth-Century Chinese Buddhist Debates on "Mind and Consciousness" pp. 337–395 in: Chen-kuo Lin / Michael Radich (eds.) A Distant Mirror Articulating Indic Ideas in Sixth and Seventh Century Chinese Buddhism, Hamburg Buddhist Studies, Hamburg University Press 2014.
^ Ramanan, Krishniah Venkata, Dr. (1966). Nāgārjuna's Philosophy as presented in Mahā-prajñāpāramitā-śāstra . Charles E. Tuttle Company of Rutland, Vermont and Tokyo, 1966. page 13.
^ Hookham, S. K. (1991). The Buddha within: Tathagatagarbha doctrine according to the Shentong interpretation of the Ratnagotravibhaga. SUNY Press. ISBN 0-7914-0357-2. Source; [3] (accessed: Tuesday May 5, 2009), p.325.
^ Hsieh, Ding-Hwa (2004). "Awakening Of Faith (Dasheng Qixin Lun)". MacMillan Encyclopedia of Buddhism. 1. New York: MacMillan Reference USA. pp. 38–9. ISBN 0-02-865719-5.
^ Source: the Tibetan and Himalayan Library (accessed: November 5, 2007)
The Rider encyclopedia of eastern philosophy and religion. London, Rider, 1989.
Nakamura, Hajime. 1980. Indian Buddhism: A Survey with Bibliographical Notes. 1st edition: Japan, 1980. 1st Indian Edition: Delhi, 1987. ISBN 81-208-0272-1
Skilton, Andrew. A concise history of Buddhism. Birmingham, Windhorse Publications, 1994.
Warder, A. K. 1970. Indian Buddhism. Motilal Banarsidass, Delhi. 2nd revised edition: 1980.
Williams, Paul. Mahayana Buddhism : the doctrinal foundations. London, Routledge, 1989.
Zürcher, E. 1959. The Buddhist Conquest of China: The Spread and Adaptation of Buddhism in early Medieval China. 2nd edition. Reprint, with additions and corrections: Leiden, E. J. Brill, 1972.
Susan Murcott. The First Buddhist Women Translations and Commentary on the Therigatha, 1991.
Online Dharma Libraries
The Buddhist Text Translation Society
SuttaCentral Public domain translations in multiple languages from the Pali Tipitaka as well as other collections, focusing on Early Buddhist Texts.
Pali Canon in English translation (incomplete).
Bibliography of Translations from the Chinese Buddhist Canon
Buddhist Canonical Text Titles and Translations in English
Beyond the Tipitaka: A Field Guide to Post-canonical Pali Literature
Bibliography of Indian Philosophy, Karl Potter; includes lists of available translations and known or estimated dates of composition of many Buddhist sutras.
How old is the Suttapiṭaka? The relative value of textual and epigraphical sources for the study of early Indian Buddhism by Alexander Wynne, St John's College, Oxford University, 2003.
History of early Buddhism in Sri Lanka, The Mahawansa
Retrieved from "https://en.wikipedia.org/w/index.php?title=Buddhist_texts&oldid=904199982"


We cordially invite you to explore the ever-changing world of exhibitions at the Kunstverein Hannover through guided tours in a number of different formats.
Be inspired and get involved with the contemporay world and discover current modern art with us!
We invite you to take part in the guided tours through the current exhibition offered every Sunday at 3 p.m.
About four curatorial guided tours are offered for each exhibition. Director Kathleen Rahn or curator Ute Stuffer offer deeper insights into the conception, development and compilation of the exhibitions in the evenings at 7 p.m.
The price of the tour in included in the admission fee.
Along with a brief thematic tour through the current exhibition, our "Feast for the Eyes" every Wednesday at 12.30 p.m. offers a small seasonal exhibition-oriented menu as well as the opportunity to discuss the exhibited artworks.
Food and drink are not included in the admission fee.
Guided tours for groups of more than 5 persons can be arranged by appointment. Please contact us at mail@kunstverein-hannover.de.
You can chat with our "Talking Labels" during the openings and other special events.
Enjoy a guided tour through our current exhibition »Artistic Intelligence«.
brief tour through the exhibition »Artistic Intelligence« (30 minutes).
Guided tour through our current exhibition »Artistic Intelligence« with Sergey Harutoonian(curator).
Guided tour through our current exhibition »Artistic Intelligence« with Kathleen Rahn (Direktorin).


On the way into the airport. I like the blue, white, and orange. The people are mildly creepy.
Sunset – from space, exoplanet!
I sort of like the chromatic aberration (purple fringing). I don't like that the lens flare is lopsided.
I'm going to try some other mirrors and get back to you.
This is a bike, at night. It snowed here, but by the time I got home it was pitch black.


Announcing a brand new competition for a mini quilt based upon a Holiday Memory from 2013. So whether your 2013 Holiday is a distant memory, or you are still unpacking your suitcase or even yet to have your holiday this competition is for you.
this competition will be ideal for all.
The Competition is for a mini quilt based upon a Holiday Memory, and here are the specifics you will need to know to enter.
Mini quilts submitted must be at least 12" by 12" in size and no bigger than 24" by 30"
So, even if you haven't been on your summer holiday yet there is still plenty of time for you to experience a holiday memory and stitch it up into a mini quilt.
Naturally as this is a competition there will be prizes and thanks to the generosity of some lovely people there are some great prizes up for grabs.
The Judging panel, who will collaboratively decide on the winning entry in each category, have been drawn from around the globe and represent a wide-ranging span of experience and interest in their quilting backgrounds.
So what prizes are there in store for the lucky winners?
Well, I am happy to tell you that nearly everyone I approached as a potential prize sponsor said yes, so the following fantastic prizes will be awarded.
Labels: "Holiday Memories Mini Quilt Competition"
Going to be such a fun competition! Great job on organising it all and what fab prizes on offer!
Ooo I may finally try a quilt. A mini quilt might be a good place to start!
It is going to be super fun! Now I need to put on my thinking cap and start planning.
Great concept, Fiona! I have no idea what I'll make, but I'll be joining in.
Oh I think I want to participate! Great idea!!!
Fun fun! Thinking cap on!
ooh, fab, i already have the idea and the fabric, just needed the push to get started!
Do you have to be a resident of the UK to enter? I'm in Australia.
No Jenni, the competition is open to everyone regardless of location. Thanks for asking.
What a wonderful competition! I'll get my thinking cap on!
I will definitely have to think about this. We had a trip to FL last march, but have another trip in a few weeks that may be the ticket for a quilt design. Thank you for encouraging me to consider this!
This looks fun! Now by holiday, I am thinking this means a vacation right. Because a holiday to me means - Christmas, Valentines Day, Halloween etc.
This sounds sew fun! Thanks for organizing! Gotta do some big thinkin' now!
What a great competition, I would love to take part but you know what my year has been like! and I didn't have a holiday :-( But you have inspired me with some ideas to make a cushion cover of a holiday photo next year!


text:
Home › News › Press Coverage › 2019 › Capital Region Women in STEM
Capital Region Women in STEM
by brandamiller in 2019, Audio, Hudson Mohawk Magazine on 10.9.2019
This page collects the various interviews done by NATURE Lab intern, Sophia Cahillane, with women in STEM fields. The idea for this came about before Sophia even joined the Sanctuary, but once she heard of the radio station here, she decided to put together a series of interviews with professional women in different STEM fields. To all the young women out there who are interested in STEM, but aren't sure if they will succeed, these women have done it, Sophia is doing it, and you can do it, too.
An interview with Professor Esther Wertz who studies Physics at Rensselaer Polytechnic Institute in Troy, NY.
An interview with Professor Kristen Corbosiero who studies Atmospheric and Environmental Sciences at the University at Albany in Albany, NY.
An interview with Professor Sibel Adali who studies Computer Science at Rensselaer Polytechnic Institute in Troy, NY.
An interview with Dr. Kristi LaMonica who studies Biology at the University at Albany in Albany, NY.
An interview with Professor Yanna Liang who studies Environmental and Sustainable Engineering at the University at Albany in Albany, NY.
An interview with Professor Marlene Belfort who studies Biology at the University at Albany in Albany, NY.
An interview with Professor Cecilia Levy who studies Physics at the University at Albany in Albany, NY.
An interview with Professor Michelle McColgan who studies Physics at Siena College in Loudonville, NY.
An interview with Dr. Jami Cotler who studies Computer Science at Siena College in Loudonville, NY.
An interview with Professor Heidi Newberg who studies Astrophysics at Rensselaer Polytechnic Institute in Troy, NY.
An interview with Professor Emilly Obuya who studies Chemistry at Russell Sage College in Troy, NY.
A special edition interview with Professor Jocelyn Bell Burnell who is a Visiting Professor in Astrophysics at the University of Oxford in Oxford, England.
An interview with Dr. Maureen Hannah who studies Psychology at Siena College in Loudonville, NY.
An interview with Professor Theresa Pardo who is the Director of Technology in Government at University at Albany in Albany, NY.
An interview with Professor Fran Berman who studies Computer Science at Rensselaer Polytechnic Institute in Troy, NY.
Posted in 2019, Audio, Hudson Mohawk Magazine
Tagged with: NATURE Lab, WOOC 105.3 FM
Art, Culture & Entertainment
Social Justice & Activism
Civic Education & Government
Entrepreneurism


text:
Dan Mihai Bălan (Chișinău, 6 de fevereiro de 1979) é um produtor musical e cantor moldávio, famoso mundialmente pelo hit Dragostea din tei junto com o grupo O-Zone.

Em 2011 apresentou-se no Brasil no festival Spirit Of London.

Chica Bomb
Em 2010, ele lançou " Chica Bomb ",o  seu segundo single (pois o primeiro foi Joanna) sob o nome de Dan Balan. Tornou-se um hit instantâneo em muitos países europeus e atingiu #37 na Alemanha e #44 na UK Singles Chart e número 1 da Rússia e da Grécia (na Grécia, esta canção foi lançada com a cantora grega Eleni Foureira , tocando a música durante os 2010 VMA MAD / Video Music Awards MAD).

Cantores da Moldávia
Naturais de Quixinau

redpajama_set_name: RedPajamaWikipedia


When your business needs a bespoke facility, the only company to trust is J. Campoli & Sons, Inc. We are a business tuned to the needs of other business-owners. Whether your current facility needs a buildout, remodeling, or a total renovation, we know and respect your business' needs to stay operational and viable.
Family-owned and -operated since 1946, our company knows the importance of specialized facilities to help any business thrive. Our experienced workers have completed projects ranging from vast warehouses to medicinal cleanrooms. If your business' success depends on your space, trust J. Campoli & Sons, Inc. to make it for you.


text:
Customs Academy hail Ijaz Butt's appointment
Posted by Syed Khalid Mahmood at 5:30 PM .
Labels: Ijaz Butt, Pakistan Cricket, Pakistan Sports
Ijaz Butt's appointment as the Chairman of the Pakistan Cricket Board (PCB) has been warmly welcomed in the cricket circles. He was being tipped to take over the moment Dr Nasim Ashraf's resignation had been accepted in the third week of August. But his position was notified until the mid of October.
The Customs Cricket Academy (CCA), that has proved itself as a model institution to groom the cricketers, has hailed the appointment of Ijaz Butt, who is himself a former Test cricketer.
Jalaluddin, the Head Coach of the CCA, believes that Ijaz Butt has all the desired credentials to manage the cricket affairs of the country.
Jalaluddin, who performed the first hat-trick in One-day Internationals way back in 1982, has reckoned that a lot has to be done to promote cricket from the grassroots level and a man of the vision of Mr Ijaz Butt could do wonders.
Jalaluddin's CCA, in a relatively short span of time, has produced the results and more importantly built an infrastructure for coaching that had been lacking for the last many years. Being the highest qualified coach in the country nobody could understand the importance of coaching than him and he has continued to deliver.
One hopes that the PCB, with Ijaz Butt at the helm of the affairs, will utilize the expertise of Jalaluddin and the academy he has set-up with the support of his like-minded friends.
The CCA has set an example for others to follow. They have flourished with negligible, if any, help of the their organization the Pakistan Customs. They have had the moral support of the Pakistan Cricket Board (PCB) but not in the manner one would have liked to see. It would be a mutually beneficial deal if the PCB actively supports the CCA.
On paper the cash-rich PCB is giving the impression of working as a corporate body but in practice they have left a lot to be desired. The inconsistent policies have hurt them badly. Ijaz Butt, it's expected, would rise to the occasion as is being widely anticipated.
Pakistan Sports Trust comes to PBSA's rescue once more - Pakistan Sports
Labels: Pakistan Billiards Snooker Association (PBSA), Pakistan Sports, Pakistan Sports Trust
The Pakistan Sports Trust (PST) has come to the rescue of the Pakistan Billiards & Snooker Association (PBSA) once more by approving a substantial grant for the participation in the IBSF World Snooker Championship starting later this month.
Col Mohammad Azhar Dean, Director Finance, PST, has confirmed that a grant of Rupees six lacs has been approved for the PBSA to cover the expenses for sending the team for the World Snooker Championship to be held in Wels, Austria, from October 27 to November 8.
Pakistan's top two cueists, Saleh Mohammad and Khurram Hussain, who are currently training at the Karachi Club for the past one week, now appear certain to board the plane Austria for trying their luck in the World Championship.
The PBSA had turned to their most trusted friend, PST, last week seeking financial assistance on an urgent basis following the regret of the Pakistan Sports Board (PSB).
Mr Alamgir Anwar Shaikh, President, PBSA, acknowledged the prompt and positive action of General Syed Arif Hasan, Chairman, PST.
"The Executive Committee of the PBSA wishes to thank the Chairman of the PST, General Syed Arif Hasan, for sanctioning the amount thereby making possible Pakistan's participation in the IBSF World Championship," he said in a statement issued on October 19.
The PBSA officials recognized the fact that the participation of Pakistan's cueists in the global event would have been jeopardized, had the PST not acted swiftly after the inability of the PSB to release the special grant that was promised for this purpose.
The PBSA had never missed participation during the past 20 years in the Asian or World Snooker Championships but they would have been in serious trouble had the funds were not approved by the PST.
It's not the first time that the PST has come to rescue the PBSA from a tight corner. It was a special PST grant of Rs 350,000 that had enabled the PBSA to hold the inaugural 6-Red International Snooker Tournament here only a couple of months ago.
Khurshid Hadi happy with Pakistan's full representation in WMSG
Labels: Khurshid Hadi, Mind Sports Association of Pakistan, Pakistan Bridge Federation
The Pakistan Bridge Federation (PBF), encouraged by the performance of the youngsters in the recently concluded World Bridge Games in Beijing, is thinking in terms of facilitating their participation in more international tournaments in future.
Khurshid Hadi, President, PBF, believes that it's about time now to plan for the future participation of our youth in international tournaments.
He has extended congratulations to all the participants, both players and officials, for giving their best in the global mega event.
"I am so glad that Pakistan had a full representation and that the experience will prove valuable for the future. The performance of the youngsters augurs well for the future of the sport in the country. Their efforts deserve special mention because they were competing in such a competitive environment for the first time. Holding on to their nerves and playing to the potential need special qualities that our talented youngsters seem to be possessing," the PBF President observed in a recent statement.
The Under-28 squad, whose average age was around 22 years, finished at the 40th position among the 74 participating countries, a performance considered quite satisfying in their maiden outing abroad.
Mohammad Mubashir Puri, a 25-year-old national player, captained the Pakistan Under-28 side whose other members were Dosti Zahra Jafri, Anam Iqbal Tebha, Faraz Hyder and Arslan Mansoor,
The Pakistan Under-21 team, featuring Oosman Bashir, Haider Ali Malik, Zain Mohammad Khan, Mirza Asfandiyar Hussain Shahzeb Nasir Butt with Fehmina Shauq Hussain being the Non Playing Captain, finished 13th among the 18 participants.
The Seniors remained a source of inspiration for the youngsters by reaching the knockout phase of the in the World Bridge Games, a part of the inaugural World Mind Sports Games.
Pakistan Seniors squad, comprising Tariq Rasheed Khan, Rashid-ul-Ghazi, Pervez Mirza, Hasan Akhtar Zaidi, Hasan Jawwad and Masood Mazhar, crashed in the pre-quarter-finals against Australia.
The Pakistan Open team having Nauman Khalid Butt Yasser Rahim, Farrukh Liaquat, Jahangir Ahmed, Zia Hyder Naqi and Ahsan Javed Qureshi finished at 11th position among the 17 participating countries. Zeenat Azwer fared well in the individual bridge championship for women securing 10th position.
Zeenat Azwer, who was also a member of Pakistan's women bridge squad, excelled in the individual championship. She was among the top four until the final stages but some dramatic developments near the end saw her slip to the 10th position among 34 participants from different countries. She secured an impressive score of 50.70 percent.
Khurshid Hadi, who is the Founder President of the Mind Sports Association of Pakistan (MSAP), had every reason to feel pleased with the heartening performance of Pakistan's players.
Being the motivational force behind the launch of the MSAP, he had also played the pivotal role in organizing the first-ever National Mind Sports Games (NMSG) staged in Karachi during the month of August.
Khurshid Hadi has the ability to do things which others may find hard even imagining. The word impossible seems missing from his vocabulary. He is prepared to undertake challenges against the heaviest of odds and he has delivered consistently. He has done a great service to the game of bridge in particular that's probably the dearest to his heart.
Mahmood Lodhi, Amir Karim perform consistently in WMSG chess
Labels: Pakistan Chess, World Mind Sports Games
Mahmood Ahmed Lodhi and Amir Karim came up with exceptional performance against tough opponents in the rapid chess team event during the inaugural World Mind Sports Games (WMSG) that concluded in Beijing, China, on October 18.
Mr Tariq Rasheed Khan, Pakistan's chef de mission during the WMSG, revealed upon his return from Beijing that Mahmood Lodhi and Amir Karim gave very fine account of themselves in the chess championship against the toughest of opponents in the team championship.
"The other three members of the Pakistan chess squad, Mohammad Waqar, Hasib Ahmed and Khalil-ur-Rahman did not match the consistency of Mahmood Lodhi and Amir Karim, however," he remarked.
In the rapid chess team event, Pakistan lost to Brazil 1-3 in the first round with Mahmood Lodhi winning the game against Alexander Fier. Pakistan was beaten 0.5-3.5 by Austria in the second round with Mahmood Lodhi having drawn his game with Markus Ragger.
Pakistan drew with Norway 2-2 in the third round as Mahmood Lodhi and Amir Karim overpowered Espen Forsaa and Ostebo Lasse Lovik respectively. Japan was also held to a 2-2 draw by Pakistan in the fourth round with Mahmood Lodhi and Amir Karim emerging triumphant once more.
Khalil-ur-Rahman Butt's win over Abdullah Mohsin helped Pakistan overpower Iraq 3-1 in the fifth round after Mahmood Lodhi and Amir Karim had toppled H A Hussain and Ahmed Ali Laith respectively.
Spain overcame Pakistan 3.5-0.5 in the sixth round with Mahmood Lodhi managing to draw his game with Kaido Kulaots.
Mahmood Lodhi suffered his first defeat in the seventh round at the hands of Mongolia's Cegmed Batchulun as Pakistan lost the match 1-3 despite Amir Karim's win over Namhai Battulga.
Pakistan salvaged a 2-2 draw against South Korea in the eighth round even after shocking defeat of Mahmood Lodhi at the hands of Kiyul Lee. Amir Karim and Hasib Ahmed won their games to earn an unlikely draw.
Pakistan suffered a 1-3 defeat at the hands of Israel in the ninth round with Hasib Ahmed emerging as the lone winner.
Pakistan signed off with a crushing 4-0 win over Macau in the tenth and final round in which the quartet of Mahmood Lodhi, Amir Karim, Mohammad Waqar and Hasib Ahmed outwitted their respective opponents.
Korangi Al Fatah clinch Irfan Shaikh Trophy - Pakistan Sports
Labels: Lion Irfan Shaikh Inter-Clubs Cricket Tournament, Pakistan Sports
Korangi Al Fatah recorded an exciting two-run victory in the final over Nazimabad Gymkhana to clinch the Lion Irfan Shaikh Inter-Clubs Cricket Tournament 2008 at the Asghar Ali Shah Stadium, Karachi, on October 21.
The tournament, contested by 150 clubs of the metropolis over a period of four months, was organized by the Karachi City Cricket Association (KCCA), with the collaboration of the Karachi Galaxy Lions Club, in the honour of its livewire Vice President, Mr Mohammad Irfan Shaikh, who is also a central figure of Lions Club, the famed international voluntary service organization
Mr Malik Khuda Bakhsh, International Director, Lions Club was the chief guest in the final that was followed by the prize distribution ceremony. He recognized the role of Mr Irfan Shaikh for earning goodwill for the Lions community by supporting the cause of cricket, the most popular game of the country.
The ceremony was presided over by Sindh Sports Minister, Dr Mohammad Ali Shah, who also happens to be the President of the KCCA.
Mr Irfan Shaikh, Director, Marketing & Sales, Hinopak Motors Limited, he has emerged on the scene during the past couple of decades as one of the most proactive social personalities, having made special contributions to the field of sports in general and cricket in particular.
As the Founder Chairman of the Hinopak Sports and Recreation Club, he had launched the Hinopak Trophy Inter-Firms Cricket Tournament that has gone on to become the leading annual event on the calendar of the KCCA.
Similarly he is credited to have launched the Lions Trophy Inter-Clubs Cricket Tournament during his tenure as the Charter President of the Karachi Galaxy Lions Club.
It was in the fitness of things that the final of the Lion Irfan Shaikh Trophy turned out to be a fascinating contest between two evenly matched outfits and the fate of the game was decided by the narrowest of margins.
Batting first, after winning the toss, Korangi Al Fatah scored 196 for the loss of eight wickets in the allotted 45 overs. Nazimabad Gymkhana appeared coasting towards a comfortable victory when they were 165 for three but they lost their last seven wickets for only 29 runs to be bowled out for 194.
Korangi Al Fatah got off to a sedate 38-run opening start but they lost three quick wickets to concede the initiative. Nazimabad Gymkhana kept the pressure by taking wickets at regular intervals and they were on top having reduced their opponents to 152 for eight.
The 44-run unbroken ninth wicket stand between Anis Shaikh (29 not out) and Asim Uqbal (33 not out) enabled Korangi Al Fatah to stretch their total to a respectable 196 at the end of the stipulated overs. Mansoor Ahmed (3-26) and Ali Mubashir (2-41) were the pick of the Nazimabad Gymkhana bowlers.
The 148-run fourth wicket partnership between opener Owais Rahmani (88) and Faraz Patel (80) put Nazimabad Gymkhana in commanding position after they had lost their first wickets for only 17 runs.
Off-spinner Iqbal Imam's four-wicket haul sank Nazimabad Gymkhana once the marathon partnership was broken. The dramatic batting collapse saw Korangi Al Fatah snatch an incredible win from the jaws of defeat.
Pakistan Sports Trust comes to PBSA's rescue once ...
Khurshid Hadi happy with Pakistan's full represent...
Mahmood Lodhi, Amir Karim perform consistently in ...
Korangi Al Fatah clinch Irfan Shaikh Trophy - Paki...


text:
Q: tkinter: How to apply customized ttk stylename that is defined in one class to other classes I would like to apply customized stylenames defined in a class to widgets found in other classes. How can I implement this?
Below is a test script for consideration. I would like to apply stylenames 'page.TFrame' and 'press.TButton' to classes Page1 and Page2
Test script:
#!/usr/bin/python3
# -*- coding: utf-8 -*-

# tkinter modules
import tkinter as tk
import tkinter.ttk as ttk
import tkinter.font as tkFont

class App(ttk.Frame):

    def __init__(self, parent=None, *args, **options):
        # Extract key and value from **options using Python3 "pop" function:
        #   pop(key[, default])
        self.style = options.pop('style',ttk.Style())
        self.bg0   = options.pop('background1','light grey')
        self.bg1   = options.pop('background2','grey')
        self.fg0   = options.pop('fg_link','black')
        self.fg1   = options.pop('fg_text','white')
        self.font  = options.pop('font',tkFont.Font(family='Nimbus Roman No9 L',
                                 size='10', weight='normal'))

        # Initialise App Frame
        ttk.Frame.__init__(self, parent, style='self.TFrame')
        self.__setFont()
        self.__setStyle()
        self.__createPages(parent)

    def __setFont(self):
        """Set the fonts to be used to build the App GUI."""
        self.fontTitle = self.font.copy()
        self.fontTitle.config(size='30')
        self.font.config(size='13')

    def __setStyle(self):
        """Customise ttk styles"""
        ## LoginPanel styles
        self.style.configure('self.TFrame', background='pink')
        self.style.configure('page.TFrame', background=self.bg0)
        self.style.configure('press.TButton', font=self.fontTitle,
                             background=self.bg0, foreground=self.fg0,
                             relief='raised')

    def __createPages(self, parent):
        """Create Login and NewUser pages."""
        self._frames = {}
        for F in (Page1, Page2):
            page_name = F.__name__
            frame = F(parent=self)
            self._frames[page_name] = frame
            frame.grid(row=0, column=0, sticky="nsew")

        self.showFrame("Page1")

        parent.rowconfigure(0, weight=1)
        parent.columnconfigure(0, weight=1)

    def showFrame(self, page_name):
        '''Show a frame for the given page name'''
        frame = self._frames[page_name]
        frame.tkraise()

class Page1(ttk.Frame):

    def __init__(self, parent):
        ttk.Frame.__init__(self, parent, style='What to write here?')

        b1 = ttk.Button(self, text='Page 1',,
                        style='What to write here?')
        b1 .grid(row=0, column=0, sticky='nsew')

        b2 = ttk.Button(self, text='Goto Page 2?',
                        command=lambda: parent.showFrame("Page2"))
        b2 .grid(row=1, column=0, sticky='nsew')

class Page2(ttk.Frame):

    def __init__(self, parent):
        ttk.Frame.__init__(self, parent, style='What to write here?')

        b1 = ttk.Button(self, text='Page 2',
                        style='What to write here?')
        b1.grid(row=0, column=0, sticky='nsew')

        b2 = ttk.Button(self, text='Goto Page 1?',
                        command=lambda: parent.showFrame("Page1"))
        b2 .grid(row=1, column=0, sticky='nsew')

if __name__ == '__main__':
    root = tk.Tk()
    root.geometry('400x350+300+300')
    BG1 = 'blue'
    BG0 = 'lightblue'
    FG0 = 'white'
    FG1 = 'light blue'

    app = App(root, background1=BG0, background2=BG1,
                  fg_link=FG1, fg_text=FG0)
    app.grid(row=0, column=0, sticky='nsew')

    root.rowconfigure(0, weight=1)
    root.columnconfigure(0, weight=1)

    root.mainloop()

A: I finally figured out and surprisingly the answer is a simple one.
Answer: I just have to pass the style attribute parameter containing the customized style names that I want to use to the other classes that needs to use those style names. In my script, the attribute parameter that needs to be passed is self.style. Hope this answer helps others with the same need.
#!/usr/bin/python3
# -*- coding: utf-8 -*-

# tkinter modules
import tkinter as tk
import tkinter.ttk as ttk
import tkinter.font as tkFont

class App(ttk.Frame):

    def __init__(self, parent=None, *args, **options):
        # Extract key and value from **options using Python3 "pop" function:
        #   pop(key[, default])
        self.style = options.pop('style',ttk.Style())
        self.bg0   = options.pop('background1','light grey')
        self.bg1   = options.pop('background2','grey')
        self.fg0   = options.pop('fg_link','black')
        self.fg1   = options.pop('fg_text','white')
        self.font  = options.pop('font',tkFont.Font(family='Nimbus Roman No9 L',
                                 size='10', weight='normal'))

        # Initialise App Frame
        ttk.Frame.__init__(self, parent, style='self.TFrame')
        self.__setFont()
        self.__setStyle()
        self.__createPages(parent)

    def __setFont(self):
        """Set the fonts to be used to build the App GUI."""
        self.fontTitle = self.font.copy()
        self.fontTitle.config(size='30')
        self.font.config(size='13')

    def __setStyle(self):
        """Customise ttk styles"""
        ## LoginPanel styles
        self.style.configure('self.TFrame', background='pink')
        self.style.configure('page.TFrame', background=self.bg0)
        self.style.configure('press.TButton', font=self.fontTitle,
                             background=self.bg1, foreground=self.fg0,
                             relief='raised')

    def __createPages(self, parent):
        """Create Login and NewUser pages."""
        self._frames = {}
        for F in (Page1, Page2):
            page_name = F.__name__
            frame = F(parent=self, style=self.style) #pass style attribute
            self._frames[page_name] = frame
            frame.grid(row=0, column=0, sticky="nsew")

        self.showFrame("Page1")

        parent.rowconfigure(0, weight=1)
        parent.columnconfigure(0, weight=1)

    def showFrame(self, page_name):
        '''Show a frame for the given page name'''
        frame = self._frames[page_name]
        frame.tkraise()

class Page1(ttk.Frame):

    def __init__(self, parent, style): #added `style` argument
        ttk.Frame.__init__(self, parent, style='page.TFrame') #call the stylename

        b1 = ttk.Button(self, text='Page 1', style='press.TButton') #call the stylename
        b1 .grid(row=0, column=0, sticky='nsew')

        b2 = ttk.Button(self, text='Goto Page 2?',
                        command=lambda: parent.showFrame("Page2"))
        b2 .grid(row=1, column=0, sticky='nsew')

class Page2(ttk.Frame):

    def __init__(self, parent, style): #added `style` argument
        ttk.Frame.__init__(self, parent, style='page.TFrame') #call the stylename

        b1 = ttk.Button(self, text='Page 2', style='press.TButton') #call the stylename
        b1.grid(row=0, column=0, sticky='nsew')

        b2 = ttk.Button(self, text='Goto Page 1?',
                        command=lambda: parent.showFrame("Page1"))
        b2 .grid(row=1, column=0, sticky='nsew')

if __name__ == '__main__':
    root = tk.Tk()
    root.geometry('400x350+300+300')
    BG1 = 'blue'
    BG0 = 'lightblue'
    FG0 = 'white'
    FG1 = 'light blue'

    app = App(root, background1=BG0, background2=BG1,
                  fg_link=FG1, fg_text=FG0)
    app.grid(row=0, column=0, sticky='nsew')

    root.rowconfigure(0, weight=1)
    root.columnconfigure(0, weight=1)

    root.mainloop()

redpajama_set_name: RedPajamaStackExchange


Homes For Sale By Owner in Montgomery Alabama and Surrounding areas.
Alabama FSBO Real Estate property listings for residential and commercial properties including condomiums, single family homes and vacant land for sale by fsbo or real estate agents in Alabama.
270ac rural woodlands: 190ac mountain side, 60ac mountain top, bluff views, 20ac pastureland, fronts Paint Rock river, co rd 142 crosses property, borders 6k acre hunting preserve. Great deer, turkey, small game hunting, good river fishing. $270,000.
List your Alabama real estate on the local Realtor MLS for sale by owner. Get listed for a one time flat fee of just $399.
Sell you home, land or waterfront property For Sale by Owner. Show your home to thousands each day. Only $14.95 to list your property.
Tuscaloosa County Alabama's local advertising service for For Sale By Owner homes.
Listing # 20685108 Must Sell! Fantastic 3bed 2bath Thorington Trace Home Built in 2004 Home is FULL of Upgrades! 215,900 Very Willing to Negotiate!
We specialize in Gulf Coast Real Estate offered for sale by owner, including Texas, Louisiana, Mississippi, Alabama, and Florida.
Spacious home with open floor plan on mian level great for family or for entertaining. Large kitchen with cherry cabinets. Lots of architectural details throughout home from built-in bookcases in den and bonus room to extensive crown molding throughout house. HOUSE PRICED AT $105 PER SQUARE FOOT! BEST DEAL IN HIGHLY DESIRED GROVE HILL SUBDIVISION!
USLister.com offers FSBO and Agent listings. Adding a property is a simple step by step procedure!
Save on real estate commissions! Sell your home on your own by listing your home on the most popular websites around.
Zero Commission Real Estate is the number one for sale by owner company in Birmingham Alabama. We make selling by owner childs' play. Save thousands on the sale of your house.


text:
is an archeological site  with the ruins of a Hakuhō period Buddhist temple located in the Ohara neighborhood of the city of  Kurayoshi, Tottori prefecture, in the San'in region of Japan. The foundations of its Japanese pagoda were designated as a National Historic Site in 1935.

History
The Ōhara temple ruins are located on a hill on the right bank of the Takeda River. In 1934, the foundation of a large Japanese pagoda was discovered during land reclamation. The central foundation stone is 2.9 x 2.8 meters wide, and has a 65-cm diameter hole in the center, making it one of the largest in the San'in region. A stone wall presumed to be an earthen altar was also found, and roof tiles were unearthed nearby. Based on the style of the roof tiles, it is estimated that the pagoda was built before the latter half of the 8th century. In archaeological excavations starting in 1985, the foundation stones of the Main Hall, and Lecture Hall were discovered. The layout of the temple appears to be based on that of Hokki-ji inIkaruga, Nara. The pagoda foundations were also confirmed to be about 10 meters on each side. This temple does not appear in any historical record, so its actual name and history are unknown. The artifacts discovered are preserved in the Kurayoshi Museum, and the ruins of the temple are open to the public.

See also
List of Historic Sites of Japan (Tottori)

References

External links
 Tottori prefecture home page
Kurayoshi City home page

Historic Sites of Japan
Kurayoshi, Tottori
Hōki Province
Asuka period
Buddhist archaeological sites in Japan


text:
body {
  background-color: red !important;
}

redpajama_set_name: RedPajamaGithub


Advances in our knowing of organic mechanisms have often been linked to the improvement of recent innovations. In situ hybridization is a vintage case of simply such an boost. The strategy successfully combines histochemistry with molecular biology and permits the fast research of the distribution of RNA, or DNA, within the tissues. the data received from this has brought on whatever of a revolution in our realizing of developmental biology, because a primary point of improvement is the spatial and temporal expression of genes. furthermore the approach has stumbled on program within the box of medication, the place it truly is giving new insights into the functioning of fit tissues and the analysis and research of ailments. This ebook brings jointly contributions from leaders within the software of this method and should support the reader evaluate and be guided during the a variety of recommendations and adaptations of the method.
Strong new instruments at the moment are to be had to find and comprehend tumor suppressor genes (TSGs) and the biochemical mechanisms through which they keep watch over melanoma improvement and development. In Tumor Suppressor Genes, quantity 2: law, functionality, and Medicinal purposes, major general practitioner scientists and researchers discover the cellphone biology and biochemical functionality of the tumor suppressor genes, in addition to their physiological function in vivo.
The chapters contained during this two-volume set supply a large standpoint at the novel recommendations and conceptual paradigms that force the present resurgence of curiosity in somitogenesis - the method through which somites shape and difficult differentiated tissues and constructions. simply because somites are a ubiquitous characteristic of vertebrate embryos, they are often studied in quite a few experimental animal types together with these amenable to genetic (zebrafish, mammalian), molecular/genetic (mammalian, avian) in addition to these already good confirmed for classical experimental embryological and mobilephone organic experiences (amphibians, avian).
The Rhizobiaceae, Molecular Biology of version Plant-Associated micro organism. This ebook offers a accomplished evaluate on our current molecular organic wisdom in regards to the Rhizobiaceae, which at present could be referred to as the best-studied relations of soil micro organism. for plenty of centuries they've got attracted the eye of scientists due to their skill to go together with crops and subsequently additionally to in particular adjust plant improvement.
From the experiences of the 1st edition"The quantity is definitely illustrated and definitely realizes the first goal of "The Mycota", specifically to focus on advancements in either uncomplicated and utilized examine into fungal structures. " (Microbiology Today)"The Editors´ goal 'to offer a particular sampling of up to date subject matters on the leading edge of fungal mobile biology' has definitely been completed.
Landegant, J. E. (1987). Non-radioactive in situ hybridization: a comparison of several immunocytochemical detection systems using reflection contrast and electron microscopy. Histochemistry, 86(6), 609-15. Crum, C. , Friedman, D & Silverstein, S. J. (1988). A comparison of biotin and isotope-labeled ribonucleic acid probes for in situ detection of HPV-16 ribonucleic acid in genital precancers. Laboratory Investigation, 58 (3), 354-9. , Krause, J. , Polak, J. M. & Legon, S. (1988). Oligoriboprobes: tools for in situ hybridization.
Fluorescence in situ hybridisation 35 For in situ DNA detection, target DNA denaturation has to be performed. There seems to be general consensus that heat denaturation with or without probe already present yields good results. Other significant points are the use of formamide in hybridisation solutions to reduce optimal hybridisation temperatures, and the fragmentation of probe molecules so as to promote probe penetration. In this respect synthetic oligonucleotides can be very useful. Their efficient in situ hybridisation, which is probably due to their good penetration properties, may in fact compensate to a large extent for the smaller target they cover (Dirks et al, in preparation).
Gait, J. C. (1986). Efficient methods for attaching non-radioactive labels to the 5' end of synthetic oligodeoxyribonucleotides. Nucleic Acids Research, 14, 6227-45. Albertson, D. G. (1985). Mapping muscle protein genes by in situ hybridization using biotin-labelled probes. The EMBO Journal, 4, 2493-8. Ambros, P. , Matzke, M. A. & Matzke, A. J. M. (1986). Detection of a 17 kb unique (T-DNA) in plant chromosomes by in situ hybridization. Chromosoma, 94, 11-16. Appels, R. (1989). Three dimensional arrangement of chromatin and chromosomes: old concepts and new techniques.