ശുഭാപ്തി വിശ്വാസം എന്ന മംഗളം

ကေလနိယတက္ကသိုလ်, ဗုဒ္ဓစာပေသင်ကြားရေးဌာနအတွက် လမ်းညွန်စာအုပ်ဖြစ်သည်။ ဌာနရှိ အတန်းများ၊ ဘာသာရပ်များနှင့်သင်ကြားမှုပုံစံတို့ကို ဖော်ပြထားပါသည်။ This is prodpectus of PGIPBS, Kelaniya, Sri Lanka, 2020/2021. All taught courses and Subjects including teaching methods consist of here. who desire to study Buddhist study well are invited. PGIPBS is the famous institute for Buddhist studies. MA, M.phil, PhD taught course are operated with the expert supervisors. all are welcome. (The prospectus is uploaded here for knowledge seekers).

Triratna, 2020

An introduction to a famous festival of Newar Buddhists of Patan.

Wasat, 2020

Dewi`, 2023

Artworks -Sculptures Chanting the Dewi's legion, sculpt-drawing, bun-curling: yup, everything! GRACE SAMBOH 60 -75 Artworks -Drawings 76 Biodata 80 Acknowledgements TABLE OF CONTENTS 2 3 ESAI KURATORIAL 2 Pada mulanya adalah sesosok perempuan anggun dengan badan cenderung tinggi, mengenakan kebaya, berbalut kain, bersampir selendang, dan rambutnya digelung sanggul. Ia berdiri dengan pose yang kelihatannya biasa-biasa saja, mengangkat kedua tangannya dan menyerahkan piring kepada sesosok laki-laki yang berdiri di sebelahnya. Sang laki-laki telanjang dada, bercelana pendek, mengenakan caping, berkalung pistol dalam sarung di pinggangnya dan memanggul bedil. Tanpa adanya alat pertanian pun, kita digiring untuk memandang mereka sebagai pasangan petani dalam kesehariannya di masa peperangan. Namun bukan pasangan petani sembarangan: mereka sepasang figur monumental di sebuah bundaran di pusat Jakarta, walaupun tidak ada yang tahu-apalagi kenal-siapa mereka sesungguhnya. Toh orang mengenal kawasan bundaran ini lewat julukan bagi mereka, Tugu Tani. Saya dan Nadiah memanggil sosok perempuan ini "mbak"-sebagaimana orang Jawa mengalamatkan perempuan lain yang dihormati, disegani, atau sekadar lebih tua. Sejak akhir 2019, kami sering bercakap mengenai mbak yang menyandang tugas berat ini. Bagaimana tidak berat; ia dicanangkan menjadi perwakilan perempuan kaum tani, harus tampil prima-menyanggul bukan pekerjaan sebentar-namun, perannya dibekukan saat memberi makan sesosok lelaki yang ada di sebelahnya. Padahal, kaum tani tahu persis bahwa perempuan juga pergi ke sawah membawa arit-yang juga bisa jadi senjata. Pada awal 1960-an, Sukarno menggagas Tugu Pahlawan-demikian nama resmi bundaran serta sepasang patung ini-, memesan patungnya kepada kakak-beradik pematung asal Rusia, dan meresmikannya pada 1963. 1 Percakapan kami bergulir ke berbagai kegiatan perempuan dalam "era mengisi kemerdekaan"-demikian Sukarno menyebutnya. Seperti di tempat-tempat lain di belahan bumi ini, nafas kemerdekaan, kebebasan, kemandirian, dan kesetaraan berhembus berbarengan. Usai proklamasi kemerdekaan, gerakan perempuan yang memusatkan diri pada gerakan penyetaraan pengetahuan melalui beragam bentuk literasi bermunculan di mana-mana. Dalam membicarakan riak gerakan perempuan ini, nama-nama tokohnya ikut seliweran dan kami juga mengalamatkan mereka dengan "mbak"-selain karena kami bercakap di tanah Jawa dan, tentu, menghormati mereka, kami juga tidak ingin serta-merta "menuntut" mereka menjadi "ibu". Dalam percakapan-percakapan ini, kami jadi punya kebutuhan untuk bisa mengidentifikasi sang sosok perempuan di Tugu Tani itu lebih dari sekadar mbak. Kami pun memanggilnya Mbak Wani. 2 Mbak Wani adalah tokoh utama dalam Merapal Mantra untuk Gerakan (Casting Spells for the Movement, 2021), instalasi Nadiah berupa sebuah patung berukuran sama dengan sosok perempuan di Tugu Tani serta tiga buah televisi layar datar yang secara bergantian menghadirkan percepatan gerakan perempuan. Saya akan jabarkan instalasi video ini dari layar pertama, yang paling kanan, hingga yang paling kiri. Layar pertama dimulai pada sisi paling kanannya. Sejumlah perempuan dengan baju sehari-hari masa kini berdiri dengan pose yang sama dengan Mbak Wani-mengangkat kedua belah tangan seolah sedang memegang piring. Secara perlahan, mereka menurunkan tangannya, kemudian berjalan ke arah kiri layar. Setelah para perempuan ini hilang dari layar pertama, mereka mulai bermunculan di layar kedua. Mereka juga berjalan menuju sisi kiri, layar ketiga, namun langkah mereka menjadi lebih cepat. Begitu perempuan terakhir hilang dari sisi kiri layar tengah ini, segera rombongan perempuan ini muncul di layar terakhir. Mereka berlari dari sisi kanan layar ke sisi kiri layar, seolah keluar dari layar dengan larian. Ya, pada setiap layar, langkah mereka menjadi semakin cepat. Dalam Merapal Merapal bala Dewi, mematung gambar, sanggul-menyanggul: ya, semuanya! 4 5 ESAI KURATORIAL 4 10 A+NadiahBamadhaj-TheReckoning-Catalogue-FA.indd 10 A+NadiahBamadhaj-TheReckoning-Catalogue-FA.

Introduction Unlocking the Spiritual Treasures – A Comprehensive Guide to Adhkar and Du'a In the vast landscape of Islamic spirituality, where the seeker yearns for a connection with the Divine and a sanctuary of solace, the treasury of supplications and remembrances stands as a beacon of enlightenment. In this carefully crafted compilation, we embark on a profound journey through the realms of adhkar and du'a, guided by the wisdom of the Prophet Muhammad ﷺ. I am honored to present this compendium: Daily Prophetic Adhkar, meticulously designed to unfold the richness of our spiritual heritage. The prayers and supplications encapsulated herein are not mere words; they are the keys to unlocking the doors of mercy, protection, and divine proximity. Adhkar at Dawn and Dusk: A Sunlit Commencement and a Serene Closure The book commences with a series of adhkar specifically tailored for the morning and evening – moments that bookend our daily existence. In the quiet hours of dawn, as the world stirs from its slumber, and in the tranquil embrace of dusk, when the day bids its gentle farewell, these supplications serve as a spiritual compass, aligning our hearts with the Creator. Seeking Well-Being in Body, Soul, and Sight Woven into the fabric of our existence is the supplication for well-being – a holistic plea to the Almighty to safeguard our bodies, preserve our hearing, and protect our sight. Rooted in the profound acknowledgment of divine oneness, these prayers resonate as a symphony of trust in the face of life's uncertainties. Sufficiency in Divine Presence: A Sevenfold Recitation "HassbiyAllaahu la ilaha illa Huwa" – Allaah is Sufficient for me; there is no god but Him. This declaration, recited seven times, holds the promise of divine contentment. As we utter these words, we embark on a spiritual voyage, transcending the mundane, and finding solace in the all-encompassing sufficiency of our Creator. Pleasing Allaah, the Source of Eternal Satisfaction Expressing contentment with Allaah as our Lord, Islam as our religion, and Muhammad ﷺ as our Prophet is more than a verbal affirmation; it is a pledge to live in accordance with the divine guidance. The Prophet's assurance that such a proclamation brings pleasure on the Day of Judgment echoes as a promise from the eternal source of satisfaction. The Sweetness of Faith: A Spiritual Culmination To be pleased with Allaah, with Islam, and with the Prophet Muhammad ﷺ is to savor the sweetness of faith itself. As we traverse the passages of these invocations, we taste the essence of belief, transcending beyond rituals into a realm where the heart finds its true contentment. Divine Protection: In the Name of Allaah, the All-Hearing, All-Knowing In the final verses, we find a shield against harm. "Bismillahi alladhi la yadurru ma'asmihi shay'un fil-ard wa la fis-samaa, wahuwa As-Sami'ul-'Alim" – In the name of Allaah, with whose name nothing can harm in the earth nor in the sky. He is the All-Hearing and All-Knowing. The potency of this invocation lies in its simplicity, serving as a talisman against adversities. As you traverse the following chapters, engaging with prayers of repentance, gratitude, and glorification, envision this collection as a sacred space where words transcend their linguistic boundaries and resonate with the vibrancy of divine energy. May this compilation be a wellspring of spiritual rejuvenation and a means to draw closer to the One who holds the keys to all treasures – Allaah, the Most Merciful, the Most Compassionate. Ibraheem A. Abubakr Al Mu’allimy Al Albaniy

The Dhammapada, "The Path of the Dhamma," is so well known that it almost needs no introduction. It is by far the most widely translated Buddhist text. Therefore, I will keep my remarks to a minimum. The Dhammapada is the second book of the Khuddaka Nikāya, which is, itself, the fifth and last collection (nikāya) of the Sutta Piṭaka. The Dhammapada consists of 423 verses spoken by the Buddha on various occasions. These verses are arranged according to topic into 26 chapters. Though most of the verses were spoken to Bhikkhus, they are, nonetheless, of universal applicability. Indeed, they provide an incomparable guide on how to live a noble, rewarding, and useful life. In addition to the text of The Dhammapada, there also exist the stories of the events that prompted the Buddha to utter these verses as well as commentaries on the individual verses. The stories provide the context. The Commentary contains much useful material and, in some cases, provides the only means to understand the underlying meaning of the point that the Buddha was trying to get across. I had several goals in mind when I undertook the task of preparing yet another translation of The Dhammapada. The first was to prepare a version that was doctrinally accurate, that is, fully in accord with the doctrinal positions of Theravādin Buddhism. The second was to reduce sexist language as much as possible. The third and final goal was to render the verses into English that was fresh, alive, and easy to understand, and that would appeal to a modern reader. Consulting the Commentary made the first goal easy to achieve. Much of the commentarial material is included in the footnotes that accompany each chapter. In a number of cases, I followed the common practice of incorporating the commentarial material into the translation itself, especially when a word-for-word translation would have been incomprehensible by itself. The second goal required careful wording. I used two devices to reduce sexist language: (1) I used plural pronouns and (2) I used indefinite pronouns. In those cases where it was obviously males who were being spoken to or spoken about, I made no changes. As for the final goal, I will let the readers judge for themselves whether I have succeeded. As a final check on the accuracy of my translation, I compared it against several other popular translations. For the current version (2022) of The Dhammapada, I have added the Pāḷi text and updated the bibliography. Several minor changes have also been made to the English translation. ■

2017

A collection of translated Dhamma talks given in Thai by Phra Ajahn Suchart Abhijato (Translated by M Naparat)