Buddist background
Wednesday, June 19, 2013
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
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
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
3
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)
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
7
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
8
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
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