Orthodox Theravada Website

Resources
21

I have free time. How can I help?

22

Thank you Venerable Sir for the detailed instructions. I’ve understood the workflow and will start directly from Row 100 as requested and use Editor number “3”, I’m currently setting up Git, Ruby, and Jekyll on my PC. I’ll reach out if I encounter any technical issues getting Jekyll to run on my system, but otherwise, I will get to work on the middle section of the list soon.

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23

I just checked out the website, here is some feedback:

  1. Looks great
  2. The explanation of what Orthodox Theravada is (home page) is superb.
  3. Broken link to BPS Online Library here Recommended Books - Orthodox Theravāda
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BPS link works (without me changing anything). I just tested (again).

bps.lk
maybe you have a firewall or something.. or maybe you use vpn and they reject vpn. Not sure. Or maybe they have a server problem (i’m in sri lanka).

Would you be interested in helping to review and verify? send me a message. No real coding is needed. but if you can use git, this is good. with ai it is easier.

25

Take a look at cetana. Here you can see where the website can be of great benefit and authority, once we verify all items. It is a suttanta term, but also an abhidhamma term. Here, abhidhamma is very clearly shown with its connection.

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The link it points to is https://www.bps.lk/bps-library/ which doesn’t work, I am talking about this piece of text - You can find the complete BPS library at BPS Online Library.

Sure I can help review and verify, no git though.

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I’m not sure what this bps library is that is not working..Maybe you can give the url of the page you are speaking of? We have over 700 pages.

The page listed below has all of the links tested as far as I know. I fixed a few of them.

28

Dear Venerable Sir, the correct bps link is: BPS On-line Library

The below link gives 404 error.

Ok, I just checked it again, the link for bps on the orthodoxtheravada.org is correct.

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29

Dear Venerable Sir, I was verifying the glossary, checking the sources, then I came across this site: https://dharmamitra.org

It seems very well done and it explain the terms very well with clarity and full of references and quotes.

I am wondering whether this website is a legit source?

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Yes.. it is pretty cool.. confusing at first but gives a quick source..
I tried anusaya just for kicks.
It gives a quote.. and lo and behold, it does exist in the pali (though far from the regular texts).

Never the less, if we need to verify what is there, you would still need to verify the 7 anusaya or remove the mention of 7 anusaya.

Here we can find the quote by searching for satta and anusaya

‘‘satta anusayā – kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.
“There are seven latent tendencies: the latent tendency of sensual lust, the latent tendency of aversion, the latent tendency of wrong view, the latent tendency of doubt, the latent tendency of conceit, the latent tendency of lust for existence, the latent tendency of ignorance.

However, the quote is useful from Ven Ledi Sayadaw given on your link.
If you actually look up the pali, you can find the 7 anusaya as well just above the quote given (which is useful to include).

Evañca katvā pāḷiyaṃ puthujjanassa sattapi anusayā anusayavāre saha anusentīti uppajjanavāre saha uppajjantīti vuttā.
Therefore, in the Pali, it is stated that for an ordinary person, all seven latent tendencies lie dormant together in the “latent tendency section” (anusayavāra), and arise together in the “arising section” (uppajjanavāra).

Yathāha puthujjanassa avijjānusayoca anuseti.
As it is said, the latent tendency of ignorance lies latent in an ordinary person.

Kāmarāga.
Sensual lust.

Paṭigha.
Resistance.

Māna.
Conceit.

Diṭṭhi.
Wrong view.

Vicikicchā.
Sceptical doubt.

Bhavarāganusayoca anusetīti.
And the latent tendency of lust for existence lie latent.

Tathā uppajjanavārepīti.
Likewise in the section on arising (uppajjanavāra).

Apica, sarūpato pariyuṭṭhānaṃ apatvā santāne pavattamānehi kusalākusalā byākatacittuppādehi saha anurūpā aviruddhā hutvā senti.
Furthermore, without reaching a state of manifestation (pariyuṭṭhāna) in their own nature, they lie latent, being compatible and not conflicting with the arisen wholesome, unwholesome, and indeterminate mental states in the mental continuum.

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