Buddhist echics (eight kinds of precepts)

 Essentially, according to Buddhist teachings, the ethical and moral principles are governed by examining whether a certain action, whether connected to body or speech is likely to be harmful to one's self or to others and thereby avoiding any actions which are likely to be harmful. In Buddhism, there is much talk of a skilled mind. A mind that is skilful avoids actions that are likely to cause suffering or remorse.
Moral conduct for Buddhists differs according to whether it applies to the laity or to the Sangha or clergy. A lay Buddhist should cultivate good conduct by training in what are known as the "Five Precepts". These are not like, say, the ten commandments, which, if broken, entail punishment by God. The five precepts are training rules, which, if one were to break any of them, one should be aware of the breech and examine how such a breech may be avoided in the future. The resultant of an action (often referred to as Karma) depends on the intention more than the action itself. It entails less feelings of guilt than its Judeo-Christian counterpart. Buddhism places a great emphasis on 'mind' and it is mental anguish such as remorse, anxiety, guilt etc. which is to be avoided in order to cultivate a calm and peaceful mind. The five precepts are:
1) To undertake the training to avoid taking the life of beings. This precept applies to all living beings not just humans. All beings have a right to their lives and that right should be respected.
2) To undertake the training to avoid taking things not given. This precept goes further than mere stealing. One should avoid taking anything unless one can be sure that is intended that it is for you.
3) To undertake the training to avoid sensual misconduct. This precept is often mistranslated or misinterpreted as relating only to sexual misconduct but it covers any overindulgence in any sensual pleasure such as gluttony as well as misconduct of a sexual nature.
4) To undertake the training to refrain from false speech. As well as avoiding lying and deceiving, this precept covers slander as well as speech which is not beneficial to the welfare of others.
5) To undertake the training to abstain from substances which cause intoxication and heedlessness. This precept is in a special category as it does not infer any intrinsic evil in, say, alcohol itself but indulgence in such a substance could be the cause of breaking the other four precepts.
These are the basic precepts expected as a day to day training of any lay Buddhist. On special holy days, many Buddhists, especially those following the Theravada tradition, would observe three additional precepts with a strengthening of the third precept to be observing strict celibacy. The additional precepts are:
6) To abstain from taking food at inappropriate times. This would mean following the tradition of Theravadin monks and not eating from noon one day until sunrise the next.
7) To abstain from dancing, singing, music and entertainments as well as refraining from the use of perfumes, ornaments and other items used to adorn or beautify the person. Again, this and the next rule.
8) To undertake the training to abstain from using high or luxurious beds are rules regularly adopted by members of the Sangha and are followed by the layperson on special occasions.
Laypersons following the Mahayana tradition, who have taken a Bodhisattva vow, will also follow a strictly vegetarian diet. This is not so much an additional precept but a strengthening of the first precept; To undertake the training to avoid taking the life of beings. The eating of meat would be considered a contribution to the taking of life, indirect though it may be.

Ven. yakkaduwe sugunaseela thero
HU/2009/38

THE TEACHING OF THE DHAMMA

THE TEACHING OF THE DHAMMA

Happy is the birth of Buddhas.

Happy is the teaching of the sublime Dhamma.

Happy is the unity of the Sangha.

Happy is the discipline of the united ones.

Dhp v. 194

The Conversion of Yasa and his Friends

n Benares there was a millionaire’s son, named Yasa, who led luxurious life. Yasa’s mother was the first to notice the absence of her son and she reported the matter to her husband. The millionaire immediately dispatched

horsemen in four directions and he himself went towards

Isipatana, following the imprint of the golden slippers. The Buddha saw

him coming from afar and, by his psychic powers, willed that he should

not be able to see his son.

The millionaire approached the Buddha and respectfully inquired

whether he had seen his son Yasa.

“Well, then, sit down here please. You will be able to see your son,”

said the Buddha. Pleased with the happy news, he sat down. The Buddha

delivered a discourse to him, and he was so delighted that he

exclaimed:

“Excellent, O Lord, excellent! It is as if, Lord, a man were to set

upright that which was overturned, or were to reveal that which was

hidden, or were to point out the way to one who had gone astray, or

were to hold a lamp amidst the darkness, so that those who have eyes

may see! Even so has the doctrine been expounded in various ways by

the Exalted One.

“I, Lord, take refuge in the Buddha, the doctrine and the order. May

the Lord receive me as a follower, who has taken refuge from this very

day to life’s end!”

He was the first lay follower to seek refuge with the threefold

formula.

On hearing the discourse delivered to his father, Yasa attained arahantship.

Thereupon the Buddha withdrew his will-power so that Yasa’s

father could see his son. The millionaire beheld his son and invited the

Buddha and his disciples for alms on the following day. The Buddha

expressed his acceptance of the invitation by his silence.

After the departure of the millionaire Yasa begged the Buddha to

grant him the lesser

103

and the higher ordination.

“Come, O bhikkhu! Well taught is the doctrine. Lead the holy life to

make a complete end of suffering.” With these words the Buddha conferred

on him the higher ordination.

104

With the Venerable Yasa the number of arahants increased to six.

As invited, the Buddha visited the millionaire’s house with his six

disciples.

Venerable Yasa’s mother and his former wife heard the doctrine

expounded by the Buddha and, having attained the first stage of sainthood,

became his first two lay female followers.

105

Venerable Yasa had four distinguished friends named Vimala, Subáhu,

Puóóaji and Gavampati. When they heard that their noble friend

had shaved his hair and beard, and, donning the yellow robe, entered the

homeless life, they approached Venerable Yasa and expressed their

desire to follow his example. Venerable Yasa introduced them to the

Buddha, and, on hearing the Dhamma, they also attained arahantship.

Fifty more worthy friends of Venerable Yasa, who belonged to leading

families of various districts, also received instructions from the

Buddha, attained arahantship and entered the holy order.

Hardly two months had elapsed since his enlightenment when the

number of arahants gradually rose to sixty. All of them came from distinguished

families and were worthy sons of worthy fathers.

One morning he rose early and, to his utter disgust,

saw his female attendants and musicians asleep in

repulsive attitudes. The whole spectacle was so disgusting that the palace

presented the gloomy appearance of a charnel house. Realising the

vanities of worldly life, he stole away from home, saying, “Distressed

am I, oppressed am I,” and went in the direction of Isipatana where the

Buddha was temporarily residing after having made the five bhikkhus

attain arahantship.

102

At that particular time the Buddha, as usual, was pacing up and down

in an open space. Seeing him coming from afar, the Buddha came out of

his ambulatory and sat on a prepared seat. Not far from him stood Yasa,

crying, “Oh, distressed am I! Oppressed am I!”

Thereupon the Buddha said, “Here there is no distress, O Yasa! Here

there is no oppression, O Yasa! Come hither, Yasa! Take a seat. I shall

expound the Dhamma to you.”

The distressed Yasa was pleased to hear the encouraging words of the

Buddha. Removing his golden sandals, he approached the Buddha,

respectfully saluted him and sat on one side.

The Buddha expounded the doctrine to him, and he attained the first

stage of sainthood (sotápatti).

At first the Buddha spoke to him on generosity (dána), morality

(sìla), celestial states (sagga), the evils of sensual pleasures

(kámadìnáva), and the blessings of renunciation (nekkhammánisaísa).

When he found that his mind was pliable and was ready to appreciate

the deeper teaching he taught the four noble truths.

Rev. Tantitrimale Maitri Thero

 HU/PL10/004

DHAMMA LISTS

 The Four Noble Truths

1. Dukkha exists – unsatisfactoriness, suffering, discontent, stress (to be Investigated)

2. The cause or origin of dukkha is craving (tanha-lit. thirst) or clinging (to be Abandoned)

3. Dukkha ceases with the relinquishment of that craving (to be Realized)

4. The path leading to the cessation of dukkha is the Noble Eightfold Path (to be Developed)

The Eightfold Path (ariya-magga)

Wisdom/Discernment (pañña)

1. Wise or Right View/Understanding (samma-ditthi) – Knowledge of the Four Noble Truths

2. Wise or Right Intention/Resolve (sammá-sankappa) – Renunciation, Loving-kindness,

Harmlessness

Virtue (sila)

3. Wise or Right Speech (sammá-vácá) – abstaining from lying, malicious or divisive speech,

abusive or harsh speech, and idle chatter

4. Wise or Right Action (sammá-kammanta) – abstaining from killing, stealing and sexual

misconduct

5. Wise or Right Livelihood (sammá-ájíva) – abstaining from dishonest and harmful means of

livelihood

Concentration/Meditation (samadhi)

6. Wise or Right Effort (samma-vayama) – the effort of avoiding and overcoming unskillful

qualities, and of developing and maintaining skillful qualities

7. Wise or Right Mindfulness (samma-sati) – The Four Foundations of Mindfulness

8. Wise or Right Concentration (samma-samadhi) – The Four Form Jhanas

Three Characteristics of Existence (of Conditioned Phenomena)

1. Impermanence (anicca)

2. Unsatisfactoriness (dukkha)

3. Not-self (anatta) – empty of inherent existence; not “me”, “myself”, nor “what I am”

Three Pillars of Dhamma (dharma) or Grounds for Making Merit

1. Generosity (dana)

2. Moral restraint (sila)

3. Meditation (bhavana) – consists of Concentration (samadhi) and Mindfulness (sati)

Three Poisons/Defilements (Kilesas – lit. torments of the mind)

1. Greed (lobha) – mindfulness transforms this into Faith

2. Aversion/hatred (dosa) – mindfulness transforms this into discriminating Wisdom

3. Delusion (moha) – mindfulness transforms this into Equanimity

Three Refuges (Triple Gem, Three Jewels)

1. Buddha – both the historical Buddha and one’s own innate potential for Awakening

2. Dhamma – the Buddha’s teaching of liberation and the ultimate Truth towards which it points

3. Sangha – the monastic community, those who have achieved at least some degree of Awakening,

and more recently the community of followers of the Buddhist path (traditionally called the

Parisa)

Three Types of Dukkha

1. Dukkha as pain (dukkha-dukkhata) – body or mental pain

2. Dukkha that is inherent in formation (sankhara-dukkhata) – maintenance of body and things,

oppressive nature of continuous upkeep

3. Dukkha of change (viparinama-dukkhata) – pleasant and happy conditions in life are not

Permanent

Four Bases of Power or Success (Iddhipada)

1. Desire (chanda)

2. Persistence/Energy/Effort (viriya)

3. Intention, Mind, Thoughtfulness (citta)

4. Investigation/Discrimination (vimamsa or panna)

Four Brahma-viharas (Highest Attitudes/Emotions)

Heavenly or sublime abodes (best home). Near enemy is a quality that can masquerade as the original, but is not the original. Far enemy is the opposite quality.

1. Lovingkindness, good-will (metta): Near enemy – attachment; far enemy – hatred

2. Compassion (karuna): Near enemy – pity; far enemy – cruelty

3. Sympathetic joy, Appreciation (mudita), joy at the good fortune of others: Near enemy –

comparison,hypocrisy, insincerity, joy for others but tinged with identification (my team, my

child); far enemy – envy

4. Equanimity (upekkha): Near enemy – indifference; far enemy – anxiety, greed

Four Foundations of Mindfulness (from the Satipatthana Sutta)

1. Mindfulness of the body (kaya)

2. Mindfulness of feeling (vedana)-pleasant, unpleasant, neutral; initial reactions to sensory input

3. Mindfulness of mind/consciousness (citta), of the mind-states, moods (greed, aversion, delusion

and their opposites)

4. Mindfulness of mind objects-mental events (dharmas); Five categories of dhammas: Five

hindrances, Five aggregates, 6 sense bases, Seven factors of enlightenment, Four Noble Truths

Four Form Jhanas (rupa jhanas) or Meditative Absorptions

1. First Jhana, characterized by intense pleasure, has five jhanic factors: applied thought (vittaka),

sustained thought(vicara), joy (piti), happiness (sukha), one-pointednesss (ekkagata)

2. Second Jhana, characterized by joy, has 3 factors: joy (piti), happiness (sukha) , and onepointedness

(ekkagata)

3. Third Jhana, characterized by contentment, has 2 factors: contentment and one-pointedness

(ekkagata)

4. Fourth Jhana, characterized by equanimity and stillness, has 1 factor: one-pointedness (ekkagata)

Four Heavenly Messengers

1. An old person

2. A sick person

3. A corpse

4. A wandering monk

Four Right Efforts (sammappadhana)

1.

2. Not to let an unwholesome-unskillful thought arise, which has not yet arisen-Guarding

3. Not to let an unwholesome-unskillful thought continue, which has already arisen-Abandon

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4. To make a wholesome-skillful thought arise, which has not yet arisen-Develop

5. To make a wholesome-skillful thought continue, which has already arisen-Sustain

Four Taints, effluents, intoxicants, fermentations, cankers, defilements (asavas)

Obstructions to Enlightenment (most suttas don’t include the 4th taint)

1. attachment to sensuality

2. attachment to existence/to becoming

3. ignorance of the dhamma (of the way things are)

4. attachment to opinions/views (most Suttas do not include this one-Abhidhamma does)

Five Aggregates (khandhas or skandas or heaps)

Physical and mental components of the personality (ego) and of sensory experience in general

1. Form/physical phenomena, body (rupa )

2. Feeling (vedana ) pleasant, unpleasant, neutral. Feelings arise when there is contact between the 6

internal organs and the 6 external objects: (eye, ear, nose, tongue, body, mind & corresponding: sight, sound, odor, taste touch, mental object)

3. Perception (sañña) – recognition

4. Mental Formations (sankhara) – includes mental states, emotions, volition (fabrications)

5. Consciousness (viññana) – grasps the characteristics of the 6 external objects

Five Faculties (indriya) and Five Strengths or Powers

Faith & Wisdom balance each other, as do Energy & Concentration.

The Five Faculties are ‘controlling’ faculties because they control or master their opposites.

The faculties and powers are two aspects of the same thing.

1. Faith (saddha) – controls doubt

2. Energy/Effort/Persistence (viriya) – controls laziness

3. Mindfulness (sati); – controls heedlessness

4. Concentration (samadhi) – controls distraction

5. Wisdom (panna)/Discernment – controls ignorance

Five Hindrances (nivarana)

1. Sensual Desire (kámacchanda)

2. Aversion or Ill-will (vyápáda)

3. Sleepiness – sloth (thina), torpor (middha), sluggishness

4. Restlessness – worry about the future, regret of the past, anxiety (uddhacca-kukkucca)

5. Doubt (skeptical doubt)(vicikicchá)

Five Precepts

1. To refrain from killing

2. To refrain from stealing (taking that which is not offered)

3. To refrain from sexual misconduct

4. To refrain from lying, harsh speech, idle speech, and slander

5. To refrain from taking intoxicants that cloud the mind and cause heedlessness

Five Daily Recollections from AN V.57 Upajjhatthana Sutta: Subjects for Contemplation

1. I am of the nature to grow old; I cannot avoid aging.

2. I am of the nature to become ill or injured; I cannot avoid illness or injury

3. I am of the nature to die; I cannot avoid death.

4. All that is mine, dear and delightful, will change and vanish.

5. I am the owner of my actions;

I am born of my actions;

I am related to my actions;

I am supported by my actions;

Any thoughts, words or deeds I do, good or evil, those I will inherit.

Five Things that lead to Awakening

1. Admirable friends

2. Sila (morality, virtue)

3. Hearing the dharma

4. Exertion. Effort in abandoning unskillful qualities and cultivating skillful ones

5. Awareness of impermanence (anicca) - Insight into impermanence

Six Senses

1. Seeing

2. Hearing

3. Smelling

4. Tasting

5. Touching

6. Thinking

Seven Factors of Enlightenment (bojjhanga)

Three arousing, Three calming, mindfulness is neutral

Neutral

1. Mindfulness (sati)

Arousing

2. Investigation of Phenomena (dhamma vicaya)-Wisdom Factor: seeing anicca, anatta, dukkha;

how mind body operates

3. Energy/Effort (viriya)

4. Rapture, Joy-intense interest in object (piti)

Calming

5. Calm/tranquility (passaddhi)

6. Concentration (samadhi)

7. Equanimity (upekkha)

Eight Worldly Dhammas (Conditions, Concerns)

These conditions are inconstant & impermanent.

Gain and Loss

Pleasure and Pain

Praise and Blame

Fame and Disrepute (status/disgrace)

Ten Perfections (Paramis/Paramitas)

Ten qualities leading to Buddhahood

1. Generosity (dana)

2. Morality (sila)-virtue, integrity

3. Renunciation (nekkhamma)

4. Wisdom (pañña)

5. Energy/Strength (viriya)- effort

6. Patience (khanti)

7. Truthfulness (sacca)

8. Resolution – determination (adhitthana)

9. Lovingkindness (metta)

10. Equanimity (upekkha)

Ten Fetters (samyojana)

1. Self-identity beliefs

2. Doubt

3. Clinging to rites and rituals

4. Sensual craving

5. Ill will

6. Attachment to the form

7. Attachment to formless phenomena

8. Conceit (mána, literally measuring-as measuring oneself and comparing to others)- (a subtle sense

of self)

9. Restlessness

10. Ignorance (with regard to the Four Noble Truths)

Four Stages of Enlightenment

1. The Stream-enterer (sotapanna)-has eradicated the first three fetters; will be enlightened in

Seven lives or less (cognitive, understanding)

2. The Once-returner (sakadagami) has eradicated the first three & weakened the fourth and

fifth (affective, emotional)

3. The Non-returner (anagami) has eradicated the first five fetters

4. The Arahat has eradicated all ten fetters. (transcendent-has eliminated attachment to

altered states)

Note: The first 3 fetters are cognitive (understanding), the next 2 are affective (emotional), the last  are Transcendent

Twelve Links of Dependent Origination- Dependent Co-arising (Paticca-Samuppada)

The doctrine of the conditionality of all physical & mental phenomena; how ignorance conditions old

age,disease and death

•

From ignorance (avijja) come karma formations/fabrications/volitional formations (sankhara)

•

From karma formations comes consciousness (viññana)

•

From consciousness comes mind and matter (nama-rupa)

•

From mind and matter come the six senses (salayatana)

•

From the six senses comes contact (phassa)

•

From contact comes feeling (vedana)

•

From feeling comes craving (tanha)

•

From craving comes clinging (upadana)

•

From clinging comes becoming/existence (bhava)

•

From becoming/existence comes birth (jati)

•

From birth, then aging & death

Twelve Links of Transcendental Dependent Arising

This continues from the 12 “mundane” links of dependent origination, the last one being dukkha (or

suffering) instead of “birth, aging and death”.

•

Suffering (dukkha)

•

Faith (saddha)

•

Joy (pamojja)

•

Rapture (piti)

•

Tranquility (passaddhi)

6

•

Happiness (sukha)

•

Concentration (samadhi)

•

Knowledge and vision of things as they are (yathabhutañanadassana)

•

Disenchantment (nibbida)

•

Dispassion (viraga)

•

Emancipation (vimutti)

•

Knowledge of destruction of the cankers (asavakkhaye ñana)

37 Factors of Enlightenment or Wings of Awakening

(bodhipakkhiya-dhammá)

The set of teachings that the Buddha himself said formed the heart of his message.

•

Four Foundations of Mindfulness (satipatthana)

•

Four Right Efforts (sammappadhana)

•

Four Bases of Power (iddhipada)

•

Five Faculties (indriya)

•

Five Strengths (bala)

•

Seven Factors of Enlightenment (bojjhanga)

•

Eight Fold Path (ariya-magga)

Pali Terms

anapanasati: mindfulness of breathing

anatta: not-self

anicca: impermanence; inconstancy

Arahat: Liberated one

bhavana: meditation

bhikku: monk

bhikkuni: nun

bodhi: awakening; enlightenment

bodhicitta: awakened heart-mind

Bodhisatta (Sanskrit-Bodhisattva) A future Buddha

Buddha: an Enlightened being

citta: mind, consciousness

Dhamma (Skt. dharma)-liberating law discovered by the Buddha, summed up in the Four Noble Truths,

the Truth, Reality, natural law, all physical and mental phenomena

dosa: aversion

dukkha- unsatisfactoriness, suffering, pain, distress, discontent, stress,

jhana: (Skt. dhyana) meditative absorption, a state of strong concentration.

kalyana mitta- spiritual friend

kamma (Skt. karma): (lit.-action) The law of cause and effect; intentional acts

karuna: compassion

khanda (skandha):Five aggregates which form the raw material for one’s sense of self: form/body,

feeling, perception, mental formations, consciousness

kilesa (defilements)- greed, aversion, delusion

lobha: greed

magga: path

metta: Lovingkindness, good will

mindfulness (sati) the quality of noticing, of being aware of what’s happening in the moment, not

allowing the mind to be forgetful

moha: (lit.-to be stupified) delusion

nibbana (Skt. nirvana): the cessation of suffering, enlightenment, liberation

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pañña: wisdom

papañca: Complication, proliferation; tendency of the mind to proliferate issues from the sense of “self.”

parami: perfections, virtues necessary for the realization of Awakening

sacca: truth

saddha: faith, confidence (Lit.-to place one’s heart on)

samadhi: concentration; meditative absorption

sampajañña: alertness

samsára: (lit.-perpetual wandering) ocean of worldly suffering; round of rebirth; pursuit of renewed

existence

samvega- spiritual urgency

sangha: the community of Buddhist monks & nuns; recently: “the community of followers on the

Buddhist path.”

sati: mindfulness, awareness

sila: moral conduct; precept; virtue; moral restraint

sukha: happiness; pleasure; ease; bliss

sutta: (lit. thread; Skt. sutra) discourse of the Buddha or one of his leading disciples

tanha: (lit. thirst) craving

Tathagata: (Lit. thus gone) an Enlightened person

Theravada: (Doctrine of the elders)- school of Buddhism that draws its inspiration from the Pali Canon,

or Tipitaka, the oldest surviving record of the Buddha’s teachings. Has been the predominant religion of

southeast Asia (Thailand, Sri Lanka, Burma)

Tipitaka (Literally Three baskets)- The Pali Canon- has Three divisions:

1. Sutta Pitaka- discourses of the Buddha, (Five collections-nikayas- 10,000 suttas)

2. Abhidhamma Pitaka- treatises offering systematic treatment of topics in the suttas

3. Vinaya Pitaka- rules for ordained monks and nuns

upekkha: equanimity

Vipassana: literally, “to see clearly”; insight; insight into the truth of anicca (impermanence), anatta (notself),

& dukkha (unstatisfactoriness), to see things as they really are

viriya: effort; persistence; energy

Tipitika: The Pali Canon

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.

Theravada (Pali: thera “elders” + vada “word, doctrine”), the “Doctrine of the Elders”

The 3 divisions of the Tipitaka are:

1. Vinaya Pitaka : Rules and origin of rules for monks (bhikkhus) and nuns (bhikkhunis). There are

227 rules for the bhikkhus, 311 for the bhikkhunis.

2. Sutta Pitaka: The collection of discourses, attributed to the Buddha and a few of his closest

disciples, containing all the central teachings of Theravada Buddhism

3. Abhidhamma Pitaka: The Buddhist analysis of mind and mental processes; a wide-ranging

systemization of the Buddha’s teaching that combines philosophy, psychology, and ethics into a

unique and remarkable synthesis. Consists

4. of 7 books.

SUTTA PITAKA

The Sutta Pitaka, the second division of the Tipitaka, consists of over 10,000 suttas, or discourses,

delivered by the Buddha and his close disciples during the Buddha’s forty-five year teaching career, as

well as verses by other members of the Sangha.

Grouped into 5 NIKAYAS or collections:

1. Digha Nikaya - The “Long” Discourses

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Consists of 34 suttas, including the Maha-satipatthana Sutta (The Greater Discourse on the

Foundations of Mindfulness-DN22), the Samaññaphala Sutta (The Fruits of the Contemplative

Life-DN2), the Maha-parinibbana Sutta (The Buddha’s Last Days-DN16)

2. Majjhima Nikaya – The “Middle-length” Discourses

Consists of 152 suttas, including the Sabbasava Sutta (All the Taints/Fermentations-MN 2), Culakammavibhanga

Sutta (Shorter Exposition of Kamma-MN 135), the Anapanasati Sutta

(Mindfulness of Breathing-MN118), Kayagatasati Sutta (Mindfulness of the Body-MN119),

Satipatthana Sutta (Foundations of Mindfulness-MN10), the Angulimala Sutta (MN86)

3. Samyutta Nikaya – The “Connected or Grouped” Discourses

Consists of 2,889 shorter suttas grouped together by theme into 56 samyuttas.

4. Anguttara Nikaya - The Numerical or “Further-factored” Discourses

Consists of 8,777 short suttas, grouped together into eleven nipatas according to the number of

items of Dhamma covered in each sutta. (Book of ones to Book of elevens)

5. Khuddaka Nikaya – The “Division of Short Books”

Consists of 15 “books” (17 in the Thai edition; 18 in the Burmese), including the Dhammapada

(Path of Dhamma,) Therigatha (Verses of the Elder Nuns), Theragatha (Verses of the Elder

Monks), Sutta Nipata, Udana, Itivuttaka, Jataka stories, etc.

Ven. Pallekale Dhammadhaja thero

HU/BP10/011