Brhamajala sutta in Buddhism, Chanting song and buddha images

Mahapanya vidayalai

(Affiliated Instute of Mahachulalongkornrajavidayalai University)

                                                                                                          Subject: Suttanta Pitaka:   

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Brhamajala Sutta: 

The Discourse on the Net of Perfect Wisdom. This sutta is the first of 34 suttas in the Digha Nikaya. Her long Discourses of the Buddha, comes from ‘brahma’ and ‘jala’. The sutta is also called ‘Atthajala’, Dhammajala, Ditthijala, Anuttarasangama Vijaya. The sutta discusses two main topics: the Ten Precepts, the Middle and the Great Precepts, while Majjhima-sila gives a detailed description of the practice of the sixth, seventh, eighth, and ninth precepts.The 2^nd and 3^rd parts of the sutta discuss the 62 beliefs, these are divided into 18 beliefs related to the past and 44 beliefs about the future, with much information to ponder about the Buddha’s teachings. The elaboration ends with the buddha’s statement about the danger of clinging to these, as they are still influenced by desire, hatred, and ignorance.

The sutta starts with the Buddha traveling with his disciples between the cities of Rajagaha and Nalanda. Suppiya uttered some insulting words about the Buddha, his teaching, and his disciples. However, Brahamadatta praised and revered the Buddha, Dhamma, and Sangha. Until they arrived at the King’s resting place in Ambalatthika.Precepts in the first part the Buddha elaborates precepts that made people praise him or the Sangha as worthy of reverence. The lists of the Buddha’s higher precepts are categorized as follows. They are Cula Sila 12, Majjhima Sila 11, and Maha Sila.

Eighteen beliefs about the past, in the second part, the Buddha explains the major beliefs of ascetics in India. The souls are living in an eternal cycle of death and rebirth, differing only in name, location, and time. These kinds of beliefs have four origins: Ascetics and Brahmins who have reached a high level of meditation, who have reached the spiritual achievements, who have managed to recall the Earth’s evolutionary process from ten to forty times, who use logic and inference. The Buddha said that there are 18 types of eternal tic belief, all based on one of these four origins.The semi-eternalistic belief is described as belief that is based on the past. The Buddha told a story about a time the Earth was not yet formed.  The Abhassara realm died and was reborn in the higher realm called the Brahma realm and lived alone in the palace there.

Seeing this happen, the brahma being thought, “I am Brahma, Mahabrahma, the Almighty, Omniscient, the Lord of All, Creator, Master of all creatures. The second semi-eternalistic belief came from ascetics who were once Khiddapadosika gods,celestial beings that were too busy to experience desire-based joy and fun.All of the followers of these beliefs defended and clung to their faith and didn’t believe in other faiths. The beliefs on the universe is based on the speculation about the infinite or the limited nature of the universe. There are four ways: the universe is infinite, limited, horizontally, and neither infinite or limited.

Ambiguous evasion or eel-wriggling is introduced in the Brahmajala sutta. Four forms of ambiguous evasion: evasion out of fear or hatred of making false claims, hatred of attachment, hatred of debate, and admitting ignorance.The Non-causality beliefs stated that the Universe and the souls happened coincidentally. Two possibilities: there were gods called assannasatta, and the ascetics who based their thoughts on logic and thinking.

Forty-four beliefs about the future, A. the perception still exists after death ((15) like rupa, arupa...b. The Percepton vanished after death (8) like a rupa, arepa …and c. Neither there was Perception of No Perception after death (8) like a limited, unlimited. Annihilation beliefs the proponent of these beliefs declared that after death, existence simply vanished. The Atta was created from the union of father and mother’s essence, composed of four elements and on the death, these elements ceased to exist.

Five beliefs on attainable Nibbana the proponents of these faiths proposed that Nibbana’s state of bliss could be attained in the current life. The joy coming from the five senses can be enjoyed and attained thoroughly. Buddha’s conclusion “the Tathagata knows these sixty-two views. Knowing that dhamma, he does not view it in the wrong way. He realizes by himself the extinction of defilements (i.e., greed, anger, and ignorance of the Four Arya Truths). Buddha finally concludes the exposition of these ‘wrong’ beliefs by stating that these 62 beliefs.

The Buddha further explains that beliefs are origination from Contact as the cause. Buddha states that there are no possibilities of feeling without contact. Would see Dhamma(Truth) of Precepts (Sila), Concentration (Samadhi) and wisdom (Panna) which surpassed all the wrong beliefs. Ananda said the Net of Essence, as well as Dhammajala, the Net of the Dhamma, as well as brahmajala, Perfect wisdom, as well as Ditthijala. The Net of views, as well as Anuttarasangama Vijaya, thus said the Bhagava.

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                                                                                                                                                                                                               Buddha's Chanting:

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Pali language is scriptures of Theravada Buddhism........

Pali language:     

Pāli is the language of the scriptures of Theravada Buddhism, (the Pāli Canon or the Tipitakain Pāli), which were written in Sri Lanka during the 1st century BC. Pāli has been written in a variety of scripts, including Brahmi, Devanāgarī and other Indic scripts, and also using a version of the Latin alphabet devised by T. W. Rhys Davids of the Pāli Text Society. 

 The Chant of Metta:

The name Pāli means "line" or "(canonical) text", and probably comes from the commentarial traditions, wherein the "Pāli" (in the sense of the line of original text quoted) was distinguished from the commentary or the vernacular following after it on the manuscript page. There are a number of ways to spell the name of the language: Pali, Pāli, Paḷi, Pāḷi, all four of which are found in textbooks.

Today Pāli is studied mainly by those who wish to read the original Buddhist scriptures, and is frequently chanted in rituals. There are non-religious text in Pāli including historical and medical texts. The main areas where Pāli is studied are Myanmar, Sri Lanka, Thailand, Laos and Cambodia.

Manopubbangamā dhammā, manosetthā manomayā; Manasā ce padutthena, bhāsati vā karoti vā, Tato nam dukkhamanveti, cakkam'va vahato padam.

Translation:

Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the. Translated by AcharBuddharakkhita. 

Many Theravada sources refer to the Pāli language as "Magadhan" or the "language of Magadha". This identification first appears in the commentaries, and may have been an attempt by Buddhists to associate themselves more closely with the Mauryans. The Buddha taught in Magadha, but the four most important places in his life are all outside of it. It is likely that he taught in several closely related dialects of Middle Indo-Aryan, which had a high degree of mutual intelligibility. There is no attested dialect of Middle Indo-Aryan with all the features of Pāli. Pāli has some commonalities with both the Ashokaninscriptions at Girnar in the West of India, and at Hathigumpha, Bhubaneswar, Orissa in the East. Similarities to the Western inscription may be misleading, because the inscription suggests that the Ashokan scribe may not have translated the material he received from Magadha into the vernacular of the people there.  

Whatever the relationship of the Buddha's speech to Pāli, the Canon was eventually transcribed and preserved entirely in it, while the commentarial tradition that accompanied it (according to the information provided by Buddhaghosa) was translated into Sinhalese and preserved in local languages for several generations.  In Sri Lanka, Pāli is thought to have entered into a period of decline ending around the 4th or 5th century (as Sanskrit rose in prominence, and simultaneously, as Buddhism's adherents became a smaller portion of the subcontinent), but ultimately survived.

The work of Buddhaghosa was largely responsible for its reemergence as an important scholarly language in Buddhist thought. The Visuddhimagga and the other commentaries that Buddhaghosa compiled codified and condensed the Sinhalese commentarial tradition that had been preserved and expanded in Sri Lanka since the 3rd century BCE.

 Buddha puja in Pali language:    

 

Pali is a literary language of the Prakrit language family and was first written down in Sri Lanka in the first century BCE. Despite scholarship on this problem, there is persistent confusion as to the relation of Pāḷi to the vernacular spoken in the ancient kingdom of Magadha, which was located around modern-day Bihār.

 Metta chanting:   

 

Pāli, as a Middle Indo-Aryan language, is different from Sanskrit, not only with regard to the time of its origin but as to its dialectal base since a number of its morphological and lexical features betray the fact that it is not a direct continuation of Ṛgvedic Vedic Sanskrit; rather it descends from a dialect or number of dialects that were, despite many similarities, different from Ṛgvedic.