Tu Viện Quảng Đức105 Lynch Rd, Fawkner, Vic 3060. Australia. Tel: 9357 3544. quangduc@quangduc.com* Viện Chủ: TT Tâm Phương, Trụ Trì: TT Nguyên Tạng   

Pali Canon Sutta Pitaka Samyutta Nikaya

20/03/201417:50(Xem: 2817)
Pali Canon Sutta Pitaka Samyutta Nikaya
The Samyutta Nikaya
The Grouped Discourses
| Vietnamese version |
---o0o---
Selected suttas from the Samyutta
Contents
Sagatha-vagga (contains samyuttas I-XI)
Nidana-vagga (XII-XXI)
Khandha-vagga (XXII-XXXIV)
Salayatana-vagga (XXXV-XLIV)
Maha-vagga (XLV-LVI)
Sagatha Vagga (samyuttas I-XI) (^)

I. Devata-samyutta -- Devas.
  • Ogha-tarana Sutta (SN I.1) -- Crossing Over the Flood [Thanissaro Bhikkhu, trans.]. The Buddha explains how he "crossed over the flood" of craving.
  • Arañña Sutta (SN I.9) -- The Wilderness [Thanissaro Bhikkhu, trans.]. Why do monks living in the forest wilderness look so happy?
  • Hiri Sutta (SN I.18) -- Conscience [Thanissaro Bhikkhu, trans.]. A lovely short teaching on the rarity and value of conscientiousness.
  • Samiddhi Sutta (SN I.20) -- About Samiddhi [Thanissaro Bhikkhu, trans.]. A devata wonders: why waste time meditating in the hopes of some future reward, when one can enjoy sensual pleasures right here and now?
  • Sakalika Sutta (SN I.38) -- The Stone Sliver [Thanissaro Bhikkhu, trans.]. After an attempt on his life, the Buddha shows by example how to handle pain.
  • Aditta Sutta (SN I.41) -- (The House) on Fire [Thanissaro Bhikkhu, trans.]. A deva visits the Buddha and recites a lovely verse on the urgency of giving.
  • Kindada Sutta (SN I.42) -- A Giver of What [Thanissaro Bhikkhu, trans.]. The Buddha explains to a deva the true value of various kinds of gifts.

II. Devaputta-samyutta -- Sons of the Devas.
  • Uttara Sutta (SN II.19) -- Uttara the Deva's son [Thanissaro Bhikkhu, trans.]. Doing good and making merit: are these the best one can aim for in this short life?
  • Iccha Sutta (SN II.69) -- Desire [Thanissaro Bhikkhu, trans.]. A brief and elegant summary of the heart of the Buddha's teaching.
  • Ghatva Sutta (SN II.70) -- Having Killed [Thanissaro Bhikkhu, trans.]. The Buddha describes one thing that deserves to be killed.

III. Kosala-samyutta -- King Pasenadi of Kosala.
  • Dahara Sutta (SN III.1) -- Young [Thanissaro Bhikkhu, trans.]. The Buddha reminds King Pasenadi that one's age is no measure of one's wisdom.
  • Piya Sutta (SN III.4) -- Dear [Thanissaro Bhikkhu, trans.]. If you truly care about your own and others' welfare, then choose your actions with care!
  • Atta-rakkhita Sutta (SN III.5) -- Self-protected [Thanissaro Bhikkhu, trans.]. The Buddha's defense policy.
  • Appaka Sutta (SN III.6) -- Few [Thanissaro Bhikkhu, trans.]. The Buddha reminds King Pasenadi of the pitfalls of wealth and luxury.
  • Atthakarana Sutta (SN III.7) -- In Judgment [Thanissaro Bhikkhu, trans.]. King Pasenadi discovers what motivates people to tell lies.
  • Sangama Sutta (SN III.14) -- A Battle (1).

Sangama Sutta (SN III.15) -- A Battle (2) [Thanissaro Bhikkhu, trans.]. Two stories about the battles fought between rival kings, poignantly demonstrating how in war there is security neither for victor nor vanquished.
  • Appamada Sutta (SN III.17) -- Heedfulness [Thanissaro Bhikkhu, trans.]. The Buddha reveals the one quality in the heart that offers real security.
  • Aputtaka Sutta (SN III.19) -- Heirless (1) [Thanissaro Bhikkhu, trans.]. The Buddha advises a rich householder on the proper use and enjoyment of wealth.
  • Aputtaka Sutta (SN III.20) -- Heirless (2) [Thanissaro Bhikkhu, trans.]. Give generously and without regret, or you may suffer the same sad consequences as this wealthy householder.
  • Loka Sutta (SN III.23) -- (Qualities of) the World [Thanissaro Bhikkhu, trans.]. Three common things in the world that inevitably lead to harm and suffering.
  • Issattha Sutta (SN III.24) -- Archery Skills [Thanissaro Bhikkhu, trans.]. We all know that generosity brings about good results, but to whom should we give gifts so as to reap the very highest rewards?
  • Pabbatopama Sutta (SN III.25) -- The Simile of the Mountains [Thanissaro Bhikkhu, trans.]. The Buddha gives a stirring discourse to King Pasenadi on the imminence of death, and the urgency of Dhamma practice.

IV. Mara-samyutta -- Mara. Stories of Mara's attempts to outwit the Buddha.
  • Nandana Sutta (SN IV.8) -- Delight [Thanissaro Bhikkhu, trans.]. Are possessions a source of joy or of grief? Mara and the Buddha debate this question.
  • Sakalika Sutta (SN IV.13) -- The Stone Sliver [Thanissaro Bhikkhu, trans.]. The Buddha, recuperating from an assassination attempt, receives an unwelcome visit from Mara.
  • Kassaka Sutta (SN IV.19) -- The Farmer [Thanissaro Bhikkhu, trans.]. Mara proclaims his dominion over the sensory world, but the Buddha explains that he (Buddha) dwells in the one place that Mara can never go.
  • Rajja Sutta (SN IV.20) -- Rulership [Thanissaro Bhikkhu, trans.]. Mara, seeing that the Buddha has developed the four bases of power (iddhipada), tries to pursuade him to give up the monk's life and become a righteous and powerful world ruler.

V. Bhikkhuni-samyutta -- Nuns. Stories of Mara's attempts to lure the nuns away from their meditation spots in the forest by asking them provocative questions. Without exception, these wise women conquer Mara decisively.
  • Alavika Sutta (SN V.1) -- Sister Alavika [Thanissaro Bhikkhu, trans. | Bhikkhu Bodhi, trans.]. Mara: Why bother meditating? Why not just enjoy life's pleasures?
  • Soma Sutta (SN V.2) -- Sister Soma [Thanissaro Bhikkhu, trans. | Bhikkhu Bodhi, trans.]. Can women achieve Awakening? Ven. Sister Soma conquers this misguided question.
  • Gotami Sutta (SN V.3) -- Sister Gotami [Thanissaro Bhikkhu, trans. | Bhikkhu Bodhi, trans.]. Mara: Why bother sitting in solitude in the forest?
  • Vijaya Sutta (SN V.4) -- Sister Vijaya [Thanissaro Bhikkhu, trans. | Bhikkhu Bodhi, trans.]. Mara: Why don't we just put the meditation aside for awhile and go out dancing?
  • Uppalavanna Sutta (SN V.5) -- Sister Uppalavanna [Thanissaro Bhikkhu, trans. | Bhikkhu Bodhi, trans.]. Mara: Why don't you just give up the dangers of the forest and live somewhere safer?
  • Cala Sutta (SN V.6) -- Sister Cala [Thanissaro Bhikkhu, trans. | Bhikkhu Bodhi, trans.]. Mara: What's wrong with being reborn, anyway?
  • Upacala Sutta (SN V.7) -- Sister Upacala [Thanissaro Bhikkhu, trans. | Bhikkhu Bodhi, trans.]. Mara: Why not just settle for a happy rebirth among the devas?
  • Sisupacala Sutta (SN V.8) -- Sister Sisupacala [Thanissaro Bhikkhu, trans. | Bhikkhu Bodhi, trans.]. Sister Sisupacala shows Mara how following the path of Dhamma doesn't mean buying into to a fixed philosophy.
  • Sela Sutta (SN V.9) -- Sister Sela [Thanissaro Bhikkhu, trans. | Bhikkhu Bodhi, trans.]. Mara tries to trip up Ven. Sister Sela with metaphysical questions.
  • Vajira Sutta (SN V.10) -- Sister Vajira [Thanissaro Bhikkhu, trans. | Bhikkhu Bodhi, trans.]. Have you ever found yourself getting pulled out of meditation by some fascinating, but utterly speculative, train of thought? Ven. Sister Vajira shows how to deal with this situation.

VI. Brahma-samyutta -- Brahma deities.
  • Ayacana Sutta (SN VI.1) -- The Request [Thanissaro Bhikkhu, trans.]. Immediately after his Awakening, the Buddha receives a visit from Brahma Sahampati, who pleads with the Buddha to teach the Dhamma, for the sake of those "with little dust in their eyes."
  • Garava Sutta (SN VI.2) -- Reverence [Thanissaro Bhikkhu, trans.]. Shortly after his Awakening, the Buddha reviews the world around him, searching for another being whom he can now rightly call his teacher.
  • Parinibbana Sutta (SN VI.15) -- Total Unbinding [Thanissaro Bhikkhu, trans.]. Four eyewitness accounts of the passing away of the Buddha.

VII. Brahmana-samyutta -- Brahmans.
  • Akkosa Sutta (SN VII.2) -- Insult [Thanissaro Bhikkhu, trans.]. What is your best response when someone is angry with you? Hint: if a host offers some food to a guest, but the guest declines the offer, to whom does the food belong?
  • Jata Sutta (SN VII.6) -- The Tangle [Thanissaro Bhikkhu, trans.]. The Buddha answers Jata Bharadvaja's famous question, "Who can untangle this tangle [of craving]?"
  • Maha-Sala Sutta (SN VII.14) -- Very Rich [Thanissaro Bhikkhu, trans.]. A touching glimpse into the sorrow that a father feels when his ungrateful children fail to honor him in his old age. Treat your parents well.
  • Navakammika Sutta (SN VII.17) -- The Builder [Thanissaro Bhikkhu, trans.]. What useful work can one possibly accomplish by sitting in meditation under a tree in the forest?

VIII. Vangisa-samyutta -- Ven. Vangisa.
  • Ananda Sutta (SN VIII.4) -- Ananda (Instructions to Vangisa) [Thanissaro Bhikkhu, trans.]. Ven. Ananda offers advice to Ven. Vangisa on how to subdue lust.

IX. Vana-samyutta -- The forest.
  • Viveka Sutta (SN IX.1) -- Seclusion [Thanissaro Bhikkhu, trans.]. A deva comes to the aid of a forest monk whose mind had been wandering during meditation.
  • Anuruddha Sutta (SN IX.6) -- Anuruddha [Thanissaro Bhikkhu, trans.]. One of Ven. Anuruddha's consorts from a previous life as a deva, visits him and invites him back.
  • Vajjiputta Sutta (SN IX.9) -- The Vajjian Princeling [Thanissaro Bhikkhu, trans.]. If you've ever wondered, "Why bother meditate?", listen to this devata's advice.
  • Ayoniso-manasikara Sutta (SN IX.11) -- Inappropriate Attention [Thanissaro Bhikkhu, trans.]. Food for thought for a monk being gnawed away by his thoughts.
  • Gandhatthena Sutta (SN IX.14) -- The Thief of a Scent [Thanissaro Bhikkhu, trans.]. Ever wanted a guardian angel to warn you before you do wrong? Here's one with an important lesson.

X. Yakkha-samyutta -- Yakkha demons.
  • Sudatta Sutta (SN X.8) -- About Sudatta (Anathapindika) [Thanissaro Bhikkhu, trans.]. Anathapindika, the wealthy benefactor who would later donate the famous Jeta's Grove monastery to the Sangha, meets the Buddha for the first time.
  • Alavaka Sutta (SN X.12) -- To the Alavaka Yakkha [Thanissaro Bhikkhu, trans.]. A yakkha challenges the Buddha with riddles and threatens to beat him up. (This sutta also appears at Sn I.10.)

XI. Sakka-samyutta -- Sakka (the Deva king).
  • Dhajagga Sutta (SN XI.3) -- The Top of the Standard [Thanissaro Bhikkhu, trans.]. Are you ever overcome by fear during meditation? The Buddha offers these recollections as an antidote.
  • Subhasita-jaya Sutta (SN XI.5) -- Victory Through What is Well Spoken [Thanissaro Bhikkhu, trans.]. Marvelous account of a debating contest between two deities concerning the best way to respond to an angry person.
---o0o---
Nidana Vagga (samyuttas XII-XXI) (^)

XII. Nidana-samyutta -- Paticcasamuppada (dependent co-arising).
  • Paticca-samuppada-vibhanga Sutta (SN XII.2) -- Analysis [Thanissaro Bhikkhu, trans.]. A summary of the causal chain of dependent co-arising.
  • Kaccayanagotta Sutta (SN XII.15) -- To Kaccayana Gotta (on Right View) [Thanissaro Bhikkhu, trans.]. The Buddha explains to Ven. Kaccayana Gotta how dependent co-arising applies in the development of right view.
  • Bala-pandita Sutta (SN XII.19) -- The Fool and the Wise Person [Thanissaro Bhikkhu, trans.]. What is the difference between a fool and a wise person?
  • Paccaya Sutta (SN XII.20) -- Requisite Conditions [Thanissaro Bhikkhu, trans.]. The Buddha explains that when dependent co-arising is clearly seen and understood, wrong views and confusion disappear.
  • Upanisa Sutta (SN XII.23) -- Prerequisites [Thanissaro Bhikkhu, trans. | Bhikkhu Bodhi. tr]. The Buddha explains that the ending of the mental effluents occurs when one sees and understands dependent co-arising. The causal chain here includes an additional set of factors not present in the "standard" chain of dependent co-arising.
  • Bhumija Sutta (SN XII.25) -- To Bhumija [Thanissaro Bhikkhu, trans.]. What is the origin of pleasure and pain? Ven. Sariputta clears up some misconceptions.
  • Bhutamidam Sutta (SN XII.31) -- This Has Come Into Being [Thanissaro Bhikkhu, trans.]. What characterizes the difference between a run-of-the-mill person, one who practices the Dhamma, and one who has fully realized the Dhamma?
  • Loka Sutta (SN XII.44) -- The World [Thanissaro Bhikkhu, trans.]. How the world arises and falls according to the law of dependent co-arising.
  • Aññatra Sutta (SN XII.46) -- A Certain Brahman [Thanissaro Bhikkhu, trans.]. A brahman wonders: When I perform an action (kamma), am I the same person when I experience its results, or am I a different person? The Buddha helps to clear up this man's confused thinking.
  • Lokayatika Sutta (SN XII.48) -- The Cosmologist [Thanissaro Bhikkhu, trans.]. The Oneness of all being is sometimes taught as a basic Buddhist principle, but this discourse shows that the Buddha himself rejected the idea. It is simply one of the extremes that he avoided by teaching dependent co-arising.
  • Upadana Sutta (SN XII.52) -- Clinging [Thanissaro Bhikkhu, trans.]. The Buddha uses a marvelous fire simile to describe the nature of clinging.
  • Puttamansa Sutta (SN XII.63) -- A Son's Flesh [Thanissaro Bhikkhu, trans.]. A meditation on inter-relatedness, showing with four striking similes the suffering inherent in everything the body and mind depend upon for nourishment.
  • Atthi Raga Sutta (SN XII.64) -- Where There Is Passion [Thanissaro Bhikkhu, trans.]. The Buddha describes four factors to which the mind habitually clings. Those who succeed in abandoning passion for these "nutriments" can realize the cessation of birth, aging, and death.
  • Nagara Sutta (SN XII.65) -- The City [Thanissaro Bhikkhu, trans.]. The Buddha retells the story of how, on the eve of his Awakening, he re-discovered the long-forgotten laws of dependent co-arising and the Four Noble Truths.
  • Nalakalapiyo Sutta (SN XII.67) -- Sheaves of Reeds [Thanissaro Bhikkhu, trans.]. In a discussion about dependent co-arising with Ven. Maha Kotthita, Ven. Sariputta invokes a helpful simile to illustrate the relationship between consciousness and name-and-form.
  • Kosambi Sutta (SN XII.68) -- At Kosambi (On Knowing Dependent Co-arising) [Thanissaro Bhikkhu, trans.]. Four good friends share a frank discussion about their grasp of dependent co-arising. One uses a memorable simile to describe the difference between stream-entry and arahatship.
  • Susima Sutta (SN XII.70) -- About Susima [Thanissaro Bhikkhu, trans.]. The Buddha explains to Susima that development of psychic powers is not a prerequisite for enlightenment. (Note, however, that he does not say that jhana is unnecessary.)

XIII. Abhisamaya-samyutta -- Realization.
  • Nakhasikha Sutta (SN XIII.1) -- The Tip of the Fingernail.

Pokkharani Sutta (SN XIII.2) -- The Pond.
  • Samudda Sutta (SN XIII.8) -- The Ocean. [Thanissaro Bhikkhu, trans.]. These three suttas offer vivid similes that give a sense of how much suffering one totally puts behind oneself upon attaining the stream to Nibbana. Good encouragement for putting some extra effort into the practice.

XIV. Dhatu-samyutta -- Elements.

XV. Anatamagga-samyutta -- The unimaginable beginnings of samsara and transmigration.
  • Assu Sutta (SN XV.3) -- Tears [Thanissaro Bhikkhu, trans.]. "Which is greater, the tears you have shed while transmigrating and wandering this long, long time...or the water in the four great oceans?"
  • Danda Sutta (SN XV.9) -- The Stick [Thanissaro Bhikkhu, trans.]. We bounce from one birth to the next, as a thrown stick bounces along the ground.
  • Duggata Sutta (SN XV.11) -- Fallen on Hard Times [Thanissaro Bhikkhu, trans.]. When you encounter an unfortunate person, remember: you've been there, too.
  • Sukhita Sutta (SN XV.12) -- Happy [Thanissaro Bhikkhu, trans.]. When you encounter a fortunate person, remember: you've been there, too.
  • Mata Sutta (SN XV.14-19) -- Mother [Thanissaro Bhikkhu, trans.]. It's hard to meet someone who has not been, at some time in the distant past, your mother, father, son, daughter, sister, or brother.

XVI. Kassapa-samyutta -- Ven. Maha Kassapa.
  • Jinna Sutta (SN XVI.5) -- Old [Thanissaro Bhikkhu, trans.]. Ven. Maha Kassapa explains why he chooses to continue meditating in the forest wilderness even though he has long since attained arahantship.

XVII. Labhasakkara-samyutta -- Gains and tribute.
  • Pilahaka Sutta (SN XVII.5) -- The Dung Beetle.
  • Sigala Sutta (SN XVII.8) -- The Jackal.

Two warnings for those who find themselves delighting in fame and fortune.

XVIII. Rahula-samyutta -- Ven. Rahula.

XIX. Lakkhana-samyutta -- Ven. Lakkhana.

XX. Opamma-samyutta -- Comparisons.
  • Nakhasikha Sutta (SN XX.2) -- The Tip of the Fingernail [Thanissaro Bhikkhu, trans.]. The Buddha offers a simile for the preciousness of this human birth.
  • Okkha Sutta (SN XX.4) -- Serving Dishes.

Satti Sutta (SN XX.5) -- The Spear [Thanissaro Bhikkhu, trans.]. Two suttas on the extraordinary power of metta (goodwill).
  • Dhanuggaha Sutta (SN XX.6) -- The Archer [Thanissaro Bhikkhu, trans.]. How quickly life passes! Knowing this, how should we live our lives?
  • Ani Sutta (SN XX.7) -- The Peg [Thanissaro Bhikkhu, trans.]. Be careful: there are many popular teachings nowadays that may sound elegant and pleasing to the ear, but they're not necessarily the Buddha's teachings.

XXI. Bhikkhu-samyutta -- Monks.
  • Upatissa Sutta (SN XXI.2) -- About Upatissa (Sariputta) [Thanissaro Bhikkhu, trans.]. Is there anything in the world whose loss would sadden an arahant?
  • Theranama Sutta (SN XXI.10) -- [A Monk] by the Name of Elder (On Solitude) [Thanissaro Bhikkhu, trans.]. The Buddha explains to a wandering monk the true meaning of solitude.

---o0o---
Khandha Vagga (samyuttas XXII-XXXIV) (^)

XXII. Khandha-samyutta -- The aggregates of clinging/becoming.
  • Nakulapita Sutta (SN XXII.1) -- To Nakulapita [Thanissaro Bhikkhu, trans.]. The Buddha explains to the aging householder Nakulapita how one need not be sick in mind even though one may be sick in body.
  • Devadaha Sutta (SN XXII.2) -- At Devadaha [Thanissaro Bhikkhu, trans.]. Ven. Sariputta explains the best way to introduce the Buddha's teachings to inquisitive, intelligent people.
  • Haliddakani Sutta (SN XXII.3) -- To Haliddakani [Thanissaro Bhikkhu, trans.]. Ven. Maha Kaccana explains to a householder what it means to live as a monk, free of society, free of sensual passion, free of yearning, and free of quarreling.
  • Samanupassana Sutta (SN XXII.47) -- Assumptions [Thanissaro Bhikkhu, trans.]. The Buddha speaks on the assumptions that underly self-view.
  • Khandha Sutta (SN XXII.48) -- Aggregates [Thanissaro Bhikkhu, trans.]. The Buddha gives a summary of the teaching on the five aggregates.
  • Upaya Sutta (SN XXII.53) -- Attached [Thanissaro Bhikkhu, trans.]. When passion for each of the five aggregates is completely abandoned, Awakening ensues.
  • Parivatta Sutta (SN XXII.56) -- The (Fourfold) Round [Thanissaro Bhikkhu, trans.]. Direct knowledge of the "fourfold round" with respect to the aggregates (knowledge of the aggregate, of its origination, of its cessation, and of the path leading to its cessation) leads to Awakening.
  • Sattatthana Sutta (SN XXII.57) -- Seven Bases [Thanissaro Bhikkhu, trans.]. The Buddha explains how one becomes an arahant through mastery of the seven-fold skill of analysing the five aggregates.
  • Anattalakkhana Sutta (SN XXII.59) -- The Discourse on the Not-self Characteristic [Thanissaro Bhikkhu, trans. | Ñanamoli Thera, trans.]. The Buddha's second discourse, in which he discusses the principle of anatta (not-self) with the group of five ascetics. By means of a question-and-answer dialogue with his audience, the Buddha demonstrates that there can be no abiding self in any of the five aggregates that we tend to identify as "self." As a result of engaging in this discourse, all five monks attain full Awakening (arahatta).
  • Palileyyaka Sutta (SN XXII.81) -- At Palileyyaka [Thanissaro Bhikkhu, trans.]. Despite having heard many teachings from the Buddha, a monk still wonders how to bring his meditation practice to a speedy conclusion. The Buddha explains that the goal can be reached by a deep understanding of the five aggregates.
  • Yamaka Sutta (SN XXII.85) -- To Yamaka [Thanissaro Bhikkhu, trans.]. Ven. Yamaka claims that when an arahant dies, he/she is utterly annihilated. Ven. Sariputta pulls him out of this wrong view, and in so doing leads him to Awakening.
  • Anuradha Sutta (SN XXII.86) -- To Anuradha [Thanissaro Bhikkhu, trans.]. Ven. Anuradha finds himself obsessing over questions about the fate of an arahant after death. The Buddha pulls him out of his confused thinking, and suggests that the only thing truly worth contemplating is suffering and its cessation.
  • Nadi Sutta (SN XXII.93) -- The River [Thanissaro Bhikkhu, trans.]. The Buddha explains that a person who incorrectly takes the five aggregates to be "self" is like a man swept away by a swift river, who grasps in vain at trees and clumps of grass as he rushes by.
  • Phena Sutta (SN XXII.95) -- Foam [Thanissaro Bhikkhu, trans.]. The Buddha gives some vivid similes to describe the voidness of the five aggregates.
  • Gaddula Sutta (SN XXII.99) -- The Leash (1)
  • Gaddula Sutta (SN XXII.100) -- The Leash (2) [Thanissaro Bhikkhu, trans.]. Those who don't penetrate the not-self nature of the five aggregates are doomed to go round and round in circles, like a dog tied to a post.
  • Nava Sutta (SN XXII.101) -- The Ship [Thanissaro Bhikkhu, trans.]. The Buddha explains that Awakening comes about not by wishful thinking, but only through deliberate effort.
  • Upadana Sutta (SN XXII.121) -- Clinging [Thanissaro Bhikkhu, trans.]. What are the phenomena to which we cling? Answer: each one of the five aggregates.
  • Silavant Sutta (SN XXII.122) -- Virtuous [Thanissaro Bhikkhu, trans.]. Ven. Sariputta explains how every meditator, from beginner to arahant, should contemplate the five aggregates (khandha).

XXIII. Radha-samyutta -- Ven. Radha.
  • Satta Sutta (SN XXIII.2) -- A Being [Thanissaro Bhikkhu, trans.]. The Buddha invokes a dramatic simile to explain how to dismantle one's attachment to the five aggregates.

XXIV. Ditthi-samyutta -- Views.

XXV. Okkantika-samyutta -- Recurring.

XXVI. Uppada-samyutta -- Arising.

XXVII. Kilesa-samyutta -- Defilements.
  • Cakkhu Sutta (SN XXVII.1) -- The Eye [Thanissaro Bhikkhu, trans.]. Why desire connected with the six senses is worth abandoning.
  • Rupa Sutta (SN XXVII.2) -- Forms [Thanissaro Bhikkhu, trans.]. Why desire connected with the objects of the six senses is worth abandoning.
  • Viññana Sutta (SN XXVII.3) -- Consciousness [Thanissaro Bhikkhu, trans.]. Why desire connected with consciousness is worth abandoning.
  • Phassa Sutta (SN XXVII.4) -- Contact [Thanissaro Bhikkhu, trans.]. Why desire connected with contact is worth abandoning.
  • Vedana Sutta (SN XXVII.5) -- Feeling [Thanissaro Bhikkhu, trans.]. Why desire connected with feelings is worth abandoning.
  • Sañña Sutta (SN XXVII.6) -- Perception [Thanissaro Bhikkhu, trans.]. Why desire connected with perceptions is worth abandoning.
  • Cetana Sutta (SN XXVII.7) -- Intention [Thanissaro Bhikkhu, trans.]. Why desire connected with intentions is worth abandoning.
  • Tanha Sutta (SN XXVII.8) -- Craving [Thanissaro Bhikkhu, trans.]. Why desire connected with craving for sense-objects is worth abandoning.
  • Dhatu Sutta (SN XXVII.9) -- Properties [Thanissaro Bhikkhu, trans.]. Why desire connected with the six dhatu (elements) is worth abandoning.
  • Khandha Sutta (SN XXVII.10) -- Aggregates [Thanissaro Bhikkhu, trans.]. Why desire connected with the five khanda (aggregates) is worth abandoning.

XXVIII. Sariputta-samyutta -- Ven. Sariputta.

XXIX. Naga-samyutta -- Nagas.

XXX. Supanna-samyutta -- Garudas.

XXXI. Gandhabbakaya-samyutta -- Gandhabba devas.

XXXII. Valahaka-samyutta -- Rain-cloud devas.

XXXIII. Vacchagotta-samyutta -- Ven. Vacchagotta.

XXXIV. Samadhi-samyutta -- Concentration.

---o0o---
Salayatana Vagga (samyuttas XXXV-XLIV) (^)

XXXV. Salayatana-samyutta -- The six senses.
  • Adittapariyaya Sutta (SN XXXV.28) -- The Fire Sermon [Thanissaro Bhikkhu, trans. | Ñanamoli Thera, trans.]. Several months after his Awakening, the Buddha delivers this sermon to an audience of 1,000 fire-worshipping ascetics. In his characteristically brilliant teaching style, the Buddha uses a metaphor that quickly penetrates to the heart of the audience -- in this case, the metaphor of fire. Upon hearing this sermon, the entire audience attains full Awakening(arahatta).
  • Migajala Sutta (SN XXXV.63) -- To Migajala [Thanissaro Bhikkhu, trans.]. Why is true solitude so hard to find? The Buddha explains why, no matter where you go, some of your most annoying companions always seem to tag along.
  • Upasena Sutta (SN XXXV.69) -- Upasena [Thanissaro Bhikkhu, trans.]. Ven. Upasena, mortally wounded by a venomous snake, but having thoroughly freed himself from any identification with the body, remains perfectly composed as he utters his dying words to Ven. Sariputta.
  • Loka Sutta (SN XXXV.82) -- The World [Thanissaro Bhikkhu, trans.]. The Buddha explains how all things in the world share one inevitable and unfortunate characteristic. Do you want to remain bound to a world like this?
  • Suñña Sutta (SN XXXV.85) -- Empty [Thanissaro Bhikkhu, trans.]. The Buddha explains to Ven. Ananda in what way the world is devoid of anything that can rightly be called "self."
  • Punna Sutta (SN XXXV.88) -- To Punna [Thanissaro Bhikkhu, trans.]. What would you do with your mind while you're being beaten and stabbed? Consider the Buddha's advice to Punna.
  • Samadhi Sutta (SN XXXV.99) -- Concentration [Thanissaro Bhikkhu, trans.]. The Buddha recommends concentration practice as a way to develop discernment of the inconstancy of the six sense doors.
  • Na Tumhaka Sutta (SN XXXV.101) -- Not Yours [Thanissaro Bhikkhu, trans.]. Do you usually think of "grass" or "leaves" as being "you"? Of course not. In the same way, the sense of "self" cannot be found anywhere within the realm of the senses.
  • Marapasa Sutta (SN XXXV.115) -- Mara's Power [Thanissaro Bhikkhu, trans.]. The Buddha explains that once one completely frees oneself from chasing after sense pleasures, one is then finally safe from Mara.
  • Bharadvaja Sutta (SN XXXV.127) -- About Bharadvaja [Thanissaro Bhikkhu, trans.]. Ven. Pindola Bharadvaja explains to a king how to maintain one's resolve towards celibacy.
  • Kamma Sutta (SN XXXV.145) -- Action [Thanissaro Bhikkhu, trans.]. The Buddha explains how "old" kamma (the actions we performed in the past) and "new" kamma (the actions we perform in the present) are both experienced in the present.
  • Kotthita Sutta (SN XXXV.191) -- To Kotthita [Thanissaro Bhikkhu, trans.]. Ven. Sariputta explains to Ven. Maha Kotthita that our problem lies neither in the senses themselves nor in the objects to which the senses cling; rather, suffering comes from the desire and passion that arises in dependence on both.
  • Kumma Sutta (SN XXXV.199) -- The Tortoise [Thanissaro Bhikkhu, trans.]. If we guard the senses wisely, as a tortoise guards against attack by withdrawing into the safety of its shell, we are safely out of Mara's reach.
  • Kimsuka Sutta (SN XXXV.204) -- The Riddle Tree [Thanissaro Bhikkhu, trans.]. The Buddha explains how tranquillity (samatha) and insight (vipassana)function together as a "swift pair of messengers" to guide the meditator onwards to Nibbana.
  • Vina Sutta (SN XXXV.205) -- The Lute [Thanissaro Bhikkhu, trans.]. The heart of insight (vipassana): When you take apart a lute in search of its music, what do you find? When you take apart the five aggregates in search of "self," what do you find?
  • Chappana Sutta (SN XXXV.206) -- The Six Animals [Thanissaro Bhikkhu, trans.]. The Buddha explains how training one's own mind is like keeping six unruly animals tied together on a leash.
  • Yavakalapi Sutta (SN XXXV.207) -- The Sheaf of Barley [Thanissaro Bhikkhu, trans.]. This sutta, if perhaps a bit disjointed, offers some fine similes to illustrate the mind's tendency to create suffering for itself.

XXXVI. Vedana-samyutta -- Feeling.
  • Samadhi Sutta (SN XXXVI.1) -- Concentration [Nyanaponika Thera, trans.]. How an understanding of the nature of feelings leads to Nibbana.
  • Sukha Sutta (SN XXXVI.2) -- Happiness [Nyanaponika Thera, trans.]. How an understanding of the nature of feelings leads to the ending of passion.
  • Pahana Sutta (SN XXXVI.3) -- Giving up [Nyanaponika Thera, trans.]. True freedom is found by abandoning the mind's underlying habitual tendencies(anusaya).
  • Patala Sutta (SN XXXVI.4) -- The Bottomless Chasm [Thanissaro Bhikkhu, trans. | Nyanaponika Thera, trans.]. The Buddha teaches that by meeting intense physical pain with mindfulness, we can spare ourselves from falling headlong into the bottomless pit of anguish and distress.
  • Datthabba Sutta (SN XXXVI.5) -- To Be Known [Nyanaponika Thera, trans.]. Behind even the happiest and most pleasant of feelings lurks a persistent pain that can, with correct practice, be overcome.
  • Sallatha Sutta (SN XXXVI.6) -- The Arrow [Thanissaro Bhikkhu, trans. | Nyanaponika Thera, trans.]. When shot by the arrow of physical pain, an unwise person makes matters worse by piling mental anguish on top of it, just as if he had been shot by two arrows. A wise person feels the sting of one arrow alone.
  • Gelañña Sutta (SN XXXVI.7) -- The Sick Ward (1) [Thanissaro Bhikkhu, trans. | Nyanaponika Thera, trans.]. The Buddha visits a sick ward, and offers advice to the monks on how to approach death with mindfulness.
  • Gelañña Sutta (SN XXXVI.8) -- At the Sick Room (2) [Nyanaponika Thera, trans.]. (This sutta is nearly identical to the preceding one, except here the feeling of pleasure, etc., is said to be dependent on contact rather than on the body.)
  • Anicca Sutta (SN XXXVI.9) -- Impermanent [Nyanaponika Thera, trans.]. The impermanence of feeling.
  • Phassamulaka Sutta (SN XXXVI.10) -- Rooted in Sense-impression [Nyanaponika Thera, trans.]. How sense-impression gives rise to feeling.
  • Rahogata Sutta (SN XXXVI.11) -- Alone [Thanissaro Bhikkhu, trans. | Nyanaponika Thera, trans.]. The Buddha explains how the practice of jhana leads to progressive stages of cessation and stillness. Only when the defilements are finally extinguished, however, is true peace and stillness achieved.
  • Akasa Sutta (SN XXXVI.12) -- In the Sky (1) [Nyanaponika Thera, trans.]. Feelings rise and fall, like winds blowing across the skies.
  • Akasa Sutta (SN XXXVI.13) -- In the Sky (2). [This sutta repeats the prose section of the preceding sutta, without the verse.]
  • Agara Sutta (SN XXXVI.14) -- The Guest House [Nyanaponika Thera, trans.]. Feelings come and go, like house-guests.
  • Santaka Sutta (SN XXXVI.15) -- To Ananda (1) [Nyanaponika Thera, trans.]. The Buddha explains to Ven. Ananda the origin of, danger in, and escape from feeling.
  • Santaka Sutta (SN XXXVI.16) -- To Ananda (2). [In this sutta the Buddha puts to Ven. Ananda the same questions as in the preceding sutta, and answers them in the same way.]
  • Atthaka Sutta (SN XXXVI.17) -- Eightfold (1).

Atthaka Sutta (SN XXXVI.18) -- Eightfold (2). [In these suttas the same questions and answers found in SN XXXVI.15 are repeated in the case of "many monks."]
  • Pañcakanga Sutta (SN XXXVI.19) -- Carpenter Fivetools [Nyanaponika Thera, trans.]. The Buddha describes the many kinds of happiness that can be experienced through sustained practice. Which kind of happiness do you seek? [The text of this sutta is identical to that of MN 59.]
  • Bhikkhu Sutta (SN XXXVI.20) -- Monks. [This text, addressed to some bhikkhus, repeats the main part of the preceding sutta, without its introductory section.]
  • Moliyasivaka Sutta (SN XXXVI.21) -- To Sivaka [Nyanaponika Thera, trans.]. Are all of our present experiences attributable to our past actions (kamma)? The Buddha explains that those who so claim are probably not speaking from their direct experience.
  • Atthasatapariyaya Sutta (SN XXXVI.22) -- One Hundred Eight Feelings [Nyanaponika Thera, trans.]. An enumeration of the 108 kinds of feeling. (Hint: 3x6x6=108.)
  • Bhikkhu Sutta (SN XXXVI.23) -- To a Monk

Pubbe Sutta (SN XXXVI.24) -- Knowledge of the Past
  • Ñana Sutta (SN XXXVI.25) -- Knowledge
  • Sambahulabhikkhu Sutta (SN XXXVI.26) -- To Sambahula
  • Samanabrahmana Sutta (SN XXXVI.27) -- Contemplatives and Brahmans (1)
  • Samanabrahmana Sutta (SN XXXVI.28) -- Contemplatives and Brahmans (2)
  • Samanabrahmana Sutta (SN XXXVI.29) -- Contemplatives and Brahmans (3)

[These suttas repeat paragraphs 3-4 of SN XXXXVI.15; only the interlocutors differ.]
Suddhikavedana Sutta (SN XXXVI.30) -- Purified of Feeling. [Contains only an enumeration of the three kinds of feeling: pleasant, painful, and neither-pleasant-nor-painful.]
Niramisa Sutta (SN XXXVI.31) -- Unworldly [Nyanaponika Thera, trans.]. The Buddha describes the various grades of happiness and freedom -- from the worldly to the transcendent -- that are available to us all.

XXXVII. Matugama-samyutta -- Destinies of women.

XXXVIII. Jambhukhadaka-samyutta -- Jambhukhadaka the wanderer.
  • Dukkha Sutta (SN XXXVIII.14) -- Stress [Thanissaro Bhikkhu, trans.]. Ven. Sariputta describes three kinds of stress (dukkha) and how they are to be fully comprehended.

XXXIX. Samandaka-samyutta -- Samandaka the wanderer.

XL. Moggallana-samyutta -- Ven. Moggallana.

XLI. Citta-samyutta -- Citta the householder.
  • Isidatta Sutta (SN XLI.3) -- About Isidatta [Thanissaro Bhikkhu, trans.]. What is the origin of self-view? The touching story of Ven. Isidatta, a wise young forest monk, who declines his elders' invitation to become a Dhamma teacher, and instead quietly slips off into the forest and disappears.
  • Gilana Sutta (SN XLI.10) -- Sick (Citta the Householder's Last Hours) [Thanissaro Bhikkhu, trans.]. While on his deathbed, Citta delivers an inspiring teaching on generosity to his friends, his family, and a gathering of devas.

XLII. Gamani-samyutta -- Village headmen.
  • Talaputa Sutta (SN XLII.2) -- Talaputa the Actor [Thanissaro Bhikkhu, trans.]. Comedians and actors take heed: making others laugh may not always be a particularly commendable occupation, as Talaputa learns.
  • Yodhajiva Sutta (SN XLII.3) -- To Yodhajiva (The Warrior) [Thanissaro Bhikkhu, trans.]. The Buddha cautions a soldier against expecting a favorable rebirth because of his battlefield heroics.
  • Paccha-bhumika Sutta (SN XLII.6) -- [Brahmans] of the Western Land [Thanissaro Bhikkhu, trans.]. The Buddha explains how the principles of kamma and rebirth are as inviolable as the law of gravity. Choose your actions with care, lest you sink like a stone!
  • Sankha Sutta (SN XLII.8) -- The Conch Trumpet [Thanissaro Bhikkhu, trans.]. The Buddha clarifies a crucial point about kamma: although you can never undo a past misdeed, there are ways you can mitigate its inevitable harmful results.
  • Gandhabhaka Sutta (SN XLII.11) -- To Gandhabhaka [Thanissaro Bhikkhu, trans.]. Why do we experience suffering and stress? Using simple analogies, the Buddha offers a clear and penetrating answer.

XLIII. Asankhata-samyutta -- The unfashioned (Nibbana).

XLIV. Avyakata-samyutta -- Not designated.
  • Ananda Sutta (SN XLIV.10) -- To Ananda (on Self, No Self, and Not-self [Thanissaro Bhikkhu, trans.]. Why the Buddha did not take a position on the question of whether or not there is a self.

---o0o---
Maha Vagga (samyuttas XLV-LVI) (^)

XLV. Magga-samyutta -- The Noble Eightfold Path.
  • Avijja Sutta (SN XLV.1) -- Ignorance [Thanissaro Bhikkhu, trans.]. The Buddha explains that ignorance is the cause of wrong view, wrong resolve, wrong speech, etc., whereas clear knowing gives rise to right view and all the factors of the eightfold path.
  • Upaddha Sutta (SN XLV.2) -- Half (of the Holy Life) [Thanissaro Bhikkhu, trans.]. In this famous sutta the Buddha corrects Ven. Ananda, pointing out that having "admirable people" as friends is not half but the whole of the holy life. (For more about this special kind of friendship, see the page onkalyanamittata.)
  • Magga-vibhanga Sutta (SN XLV.8) -- An Analysis of the Path [Thanissaro Bhikkhu, trans.]. A summary of the Noble Eightfold Path.
  • Ogha Sutta (SN XLV.171) -- Floods [Thanissaro Bhikkhu, trans.]. Many discourses speak of "crossing over the flood." This discourse lists the floods that should be crossed over, and how it should be done.

XLVI. Bojjhanga-samyutta -- The Seven Factors of Awakening. [See "The Seven Factors of Awakening" in The Wings to Awakening.]
  • Himavanta Sutta (SN XLVI.1) -- The Himalayas (on the Factors of Awakening) [Thanissaro Bhikkhu, trans.]. A summary of the seven Factors of Awakening.
  • Gilana Sutta (SN XLVI.14) -- Ill [Thanissaro Bhikkhu, trans.]. The Buddha instructs Ven. Maha Kassapa, who is very ill, on the seven Factors of Awakening.
  • Ahara Sutta (SN XLVI.51) -- Food (for the Factors of Awakening) [Thanissaro Bhikkhu, trans.]. The Buddha describes how we can either "feed" or "starve" the wholesome and unwholesome tendencies in the mind according to how we apply our attention.

XLVII. Satipatthana-samyutta -- The Four Frames of Reference (Foundations of Mindfulness). [See "The Four Frames of Reference" in The Wings to Awakening.]
  • Sakunagghi Sutta (SN XLVII.6) -- The Hawk [Thanissaro Bhikkhu, trans.]. The Buddha uses a lovely parable -- that of a hawk catching a quail far outside the quail's familiar hunting ground -- to reveal the need for keeping the mind in its proper territory: the four frames of reference.
  • Makkata Sutta (SN XLVII.7) -- The Monkey [Thanissaro Bhikkhu, trans.]. The Buddha recommends keeping the mind in its proper territory -- the four frames of reference -- to prevent it from becoming ensnared, like a monkey in a tar trap.
  • Suda Sutta (SN XLVII.8) -- The Cook [Thanissaro Bhikkhu, trans.]. The Buddha explains how progress in meditation depends upon noticing clearly what leads the mind to concentration and what does not, and on adjusting one's practice accordingly, just as a good cook adjusts the spices of his dishes.
  • Cunda Sutta (SN XLVII.13) -- About Cunda (Sariputta's Passing Away) [Thanissaro Bhikkhu, trans.]. A touching account of Ven. Ananda's grief over Ven. Sariputta's death, and of how the Buddha consoled him with Dhamma: make the Dhamma your island, your true refuge!
  • Sedaka Sutta (SN XLVII.19) -- At Sedaka (1: The Acrobat) [Thanissaro Bhikkhu, trans.]. Is meditation a selfish endeavor? Using a lovely simile of two acrobats, the Buddha resolves this question decisively.
  • Sedaka Sutta (SN XLVII.20) -- At Sedaka (2: The Beauty Queen) [Thanissaro Bhikkhu, trans.]. How solid is your concentration? Try this test, proposed by the Buddha: Can you keep a glass of oil balanced on your head while your favorite movie star is singing and dancing right in front of you?
  • Satipatthana-vibhanga Sutta (SN XLVII.40) -- Analysis of the Frames of Reference [Thanissaro Bhikkhu, trans.]. A summary of the four Frames of Reference, and how they are to be developed.

XLVIII. Indriya-samyutta -- The Five Mental Faculties. [See "The Five Faculties" in The Wings to Awakening.]
  • Indriya-vibhanga Sutta (SN XLVIII.10) -- Analysis of the Mental Faculties [Thanissaro Bhikkhu, trans.]. A summary of the five mental faculties: conviction, persistence, mindfulness, concentration, and discernment.
  • Jara Sutta (SN XLVIII.41) -- Old Age [Thanissaro Bhikkhu, trans.]. The Buddha, now a wrinkled old man, but one who has nevertheless conquered aging, illness, and death, issues a powerful rebuke against old age.
  • Pubbakotthaka Sutta (SN XLVIII.44) -- Eastern Gatehouse [Thanissaro Bhikkhu, trans.]. The Buddha and Ven. Sariputta discuss conviction, and whether it is present in those who have seen the Deathless. They concur that until one experiences the Deathless for oneself, one can only take its existence on faith.

XLIX. Sammappadhana-samyutta -- The Four Right Exertions. [See "The Four Right Exertions" in The Wings to Awakening.]

L. Bala-samyutta -- The Five Strengths. [See "The Five Strengths" in The Wings to Awakening.]

LI. Iddhipada-samyutta -- The Four Bases of Power. [See "The Four Bases of Power" in The Wings to Awakening.]
  • Brahmana Sutta (SN LI.15) -- To Unnabha the Brahman [Thanissaro Bhikkhu, trans.]. Ven. Ananda explains to Unnabha that the path of Dhamma is one with a definite goal -- the abandoning of desire -- which can only be attained by developing a strong desire to end desire.
  • Iddhipada-vibhanga Sutta (SN LI.20) -- Analysis of the Bases of Power [Thanissaro Bhikkhu, trans.]. The Buddha explains how the four bases of power are to be developed.

LII. Anuruddha-samyutta -- Ven. Anuruddha.
  • Gilayana Sutta (SN LII.10) -- Illness [Thanissaro Bhikkhu, trans.]. Ven. Anuruddha explains to the other monks how he keeps the pain of his physical illness from invading the mind.

LIII. Jhana-samyutta -- Jhana (mental absorption).

LIV. Anapana-samyutta -- Mindfulness of breathing.
  • Ananda Sutta (SN LIV.13) -- To Ananda (on Mindfulness of Breathing) [Thanissaro Bhikkhu, trans.]. The Buddha explains to Ven. Ananda how the sustained practice of mindfulness of breathing (anapanasati) leads, by stages, to full Awakening.

LV. Sotapatti-samyutta -- Stream-entry.

LVI. Sacca-samyutta -- The Four Noble Truths.
  • Dhammacakkappavattana Sutta (SN LVI.11) -- Setting the Wheel of Dhamma in Motion [Thanissaro Bhikkhu, trans. | Ñanamoli Thera, trans.]. This is the Buddha's first discourse, delivered shortly after his Awakening to the group of five monks with whom he had practiced the austerities in the forest for many years. The sutta contains the essential teachings of the Four Noble Truths and the Noble Eightfold Path. Upon hearing this discourse, the monk Kondañña attains the first stage of Awakening, thus giving birth to the ariya sangha (Noble Sangha).
  • Simsapa Sutta (SN LVI.31) -- The Simsapa Leaves [Thanissaro Bhikkhu, trans.]. The Buddha compares the knowledge he gained in his Awakening to all the leaves in the forest, and his teachings to a mere handful of leaves. He then explains why he didn't reveal the remainder.
  • Chiggala Sutta (SN LVI.48) -- The Hole [Thanissaro Bhikkhu, trans.]. Here is the Buddha's famous simile of the blind sea-turtle, illustrating the precious rarity of this human birth.
Gửi ý kiến của bạn
Tắt
Telex
VNI
Tên của bạn
Email của bạn
22/05/201818:16(Xem: 948)
The Buddhist community is extremely upset by the inappropriate and disrespectful use of the image of Buddha, The Buddhist community is extremely upset by the inappropriate and disrespectful use of the image of Buddha, in a display at the National Gallery of Victoria (NGV) entitled the 'Eternity-Buddha in Nirvana, the Dying Gaul, Farnese Hercules, Night, Day, Sartyr and Bacchante, Funerary Genius, Achilles, Persian Soldier Fighting, Dancing Faun, Crouching Aphrodite, Narcisse Couché, Othryades the Spartan Dying, the Fall of Icarus, A River, Milo of Croton'. It can also be seen at: https://www.ngv.vic.gov.au/explore/collection/work/131149/ Although this display has been in place for some months, we have only just been made aware of its' existence. We are not usually outspoken, but this display desecrates the image of Buddha by placing images of these mythical images on him and in doing so, showing no apparent regard or respect for Him.
29/05/201703:32(Xem: 587)
Dhamma is a teaching. Pada is a verse. Dhammapada is a basic scripture in Buddhism, has 423 verses in 26 chapters. Each verse has a meaning that shows a noble way of living. In India, there was the Rigveda as the ancient scriptures of the Hindu. Likewise, Dhammapada was also considered as a sacred ancient Buddhist scripture which nurtures the noble thought for Buddhist followers, monks, or nuns. The content of the Dhammapada (based on the translated text by venerable Thích Minh Châu) is as follows:
27/03/201706:57(Xem: 4446)
The Seeker's Glossary of Buddhism By Sutra Translation Committee of USA/Canada This is a revised and expanded edition of The Seeker's Glossary of Buddhism. The text is a compendium of excerpts and quotations from some 350 works by monks, nuns, professors, scholars and other laypersons from nine different countries, in their own words or in translation. The editors have merely organized the material, adding a few connecting thoughts of their own for ease in reading.
04/06/201606:17(Xem: 852)
Thus have I heard, at one time the Buddha was staying at Isipatana, near Varanasi. At that time, the Blessed One expounded the supreme knowledge he had realised to the group of five ascetics. "There are two extremes that one who has gone forth from worldly life should not practise. Which two? 1) That which is devoted to sensual pleasure with reference to sense objects, which is lowly, common, vulgar, unworthy and unprofitable; and 2) That which is devoted to self-affliction, which is painful, unworthy and unprofitable. Avoiding both of these extremes, the Middle Path realised by the Tathagata produces vision and knowledge, and leads to tranquility, to direct insight, to the extinction of defilements, to enlightenment, to Nibbana."
04/11/201401:50(Xem: 4007)
The Bodhisattva Avalokitesvara, from the deep course of Prajna wisdom, saw clearly that all five skandhas were empty, thus sundered all bonds of suffering. Sariputra, know then: form does not differ from emptiness, nor does emptiness differ from form. Form is no other than emptiness, emptiness no other than form. The same is true of feelings, perceptions, impulses and consciousness.
20/03/201413:03(Xem: 1259)
The Pali Canon is a vast body of literature: in English translation the texts add up to several thousand printed pages. Most (but not all) of the Canon has already been published in English over the years. Although only a small fraction of these texts are available on this website, this collection can be a good place to start.
05/04/201111:51(Xem: 952)
The Five Mindfulness Trainings are one of the most concrete ways to practice mindfulness. They are nonsectarian, and their nature is universal. They are true practices of compassion and understanding. All spiritual traditions have their equivalent to the Five Mindfulness Trainings. The first training is to protect life, to decrease violence in onc-self, in the family and in society. The second training is to practice social justice, generosity, not stealing and not exploiting other living beings. The third is the practice of responsible sexual behavior in order to protect individuals, couples, families and children. The fourth is the practice of deep listening and loving speech to restore communication and reconcile. The fifth is about mindful consumption, to help us not bring toxins and poisons into our body or mind.
19/10/201016:05(Xem: 331)
The Tipitaka (Pali ti, "three," + pitaka, "baskets"), or Pali Canon, is the collection of primary Pali language texts which form the doctrinal foundation of Theravada Buddhism. Together with the ancient commentaries, they constitute the complete body of classical Theravada texts. The Pali Canon is a vast body of literature: in English translation the texts add up to several thousand printed pages. Most (but not all) of the Canon has already been published in English over the years. Although only a small fraction of these texts are available on this website, this collection can be a good place to start.