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WHAT IS THE SUTTANTA PITAKA?
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WHAT IS THE SUTTANTA PITAKA?
Diploma course in Buddhist Studies
Mahabodhi Research Centre
(Affiliated to Karnataka Sanskrit University, Bengaluru)
Maha Bodhi Society
14 Kalidasa Road, Gandhinagar =, Bengaluru - 560009, INDIA
WHAT IS THE SUTTANTA PITAKA?
The
Suttanta Pitaka is a collection
of all the discourses in their entirety delivered by the
Buddha on
various occasions. (A few discourses delivered by some of
the distinguished
disciples of the Buddha, such as the Venerable Særiputta,
Maha Moggallæna, Ananda, etc., as well as some narratives are also
included in the
books of the Suttanta Pitaka.) The discourses of the Buddha
compiled
together in the Suttanta Pitaka were expounded to suit
different occasions,
for various persons with different temperaments. Although
the discourses
were mostly intended for the benefit of bhikkhus, and deal
with the
practice of the pure life and with the exposition of the
Teaching,
there are also several other discourses which deal with the
material
and moral progress of the lay disciples.
The Suttanta Pitaka brings out the meaning of the Buddha’s teachings,
expresses them clearly, protects and guards them against distortion
and misconstruction. Just like a string which serves as a plumb-line
to guide the carpenters in their work, just like a thread which protects
flowers from being scattered or dispersed when strung together by
it, likewise by means of suttas, the meaning of Buddha’s teachings
may be brought out clearly, grasped and understood correctly and given
perfect protection from being misconstrued.
The Suttanta Pi¥aka is divided into five separate collections known
as Nikæyas. They are Døgha Nikæya, Majjhima Nikæya, Saµyutta
Nikæya, A³guttara Nikæya and Khuddaka Nikæya.
https://www.buddhanet.net/
SUTTANTA PITAKA
WHAT IS
THE SUTTANTA PITAKA?
Observances and Practices
in the Teaching of the Buddha.
In the Suttanta Pi¥aka are found not only the fundamentals of
the Dhamma but also pragmatic guidelines to make the Dhamma meaningful and applicable to
daily life. All observances and practices which form practical steps in the Buddha’s
Noble Path of Eight Constituents lead to spiritual purification at three levels:
-
Sila: moral purity through right
conduct;
Samadhi: purity of mind through
concentration (Samatha);
Pañña: purity of Insight through
Vipassana Meditation.
To begin with, one must make the right resolution
to take refuge in the Buddha, to follow the Buddha’s Teaching,
and to be guided by the Saµgha. The first disciples who made the
declaration of faith in the Buddha and committed themselves to follow
his Teaching were the two merchant brothers, Tapussa and Bhallika.
They were travelling with their followers in five hundred carts
when they saw the Buddha in the vicinity of the Bodhi Tree after
his Enlightenment. The two merchants offered him honey rice cakes.
Accepting their offering and thus breaking the fast he had imposed
on himself for seven weeks, the Buddha made them his disciples by
letting them recite after him:
“Buddham Saranam Gacchami (I take refuge in the Buddha).”
“Dhammam Saranam Gacchami (I take refuge in the Dhamma).”
This recitation became the formula of declaration
of faith in the Buddha and his Teaching, Later when the Sangha became
established, the formula was extended to include the third commitment:
“Sangham Saranam Gacchami (I take refuge in the Sangha).”
| ON THE RIGHT WAY TO GIVE ALMS
As a practical step, The motivating force in an act of charity is the volition, the will to give. Charity is
Whether the offering is made in homage to the living Buddha or to a minute particle of There is also explained in the discourses the wrong attitude of mind with which no act A donor should avoid looking down on others who cannot make a similar offering; nor When the act of charity is motivated by expectations of beneficial results of immediate It is only when the good deed of alms-giving is performed out of a spirit of
Examples abound in the discourses concerning charity and modes of giving alms. |
https://www.buddhanet.net/
Moral Purity
through right conduct, Sila
Practice of Sila forms a most fundamental
aspect of Buddhism. It consists of practice of Right Speech, Right Action and Right
Livelihood to purge oneself of impure deeds, words and thoughts. Together with the
commitment to the Threefold Refuge (as described above) a Buddhist lay disciple observes
the Five Precepts by making a formal undertaking:
(i) I undertake to observe the precept of abstaining from killing.
(ii) I undertake to observe the precept of abstaining from stealing.
(iii) I undertake to observe the precept of abstaining from sexual misconduct.
(iv) I undertake to observe the precept of abstaining from telling lies.
(v) I undertake to observe the precept of abstaining from alcoholic drinks, drugs or
intoxicants that becloud the mind.
In addition to the negative aspect of the above formula which emphasizes abstinence,
there is also the positive aspect of Søla. For instance, we find in many discourses the
statement: ‘He refrains from killing, puts aside the cudgel and the sword; full of
kindness and compassion he lives for the welfare and happiness of all living things.’
Every precept laid down in the formula has these two aspects.
Depending upon the individual and the stage of one’s progress, other forms of
precepts, namely, Eight Precepts, Ten Precepts etc. may be observed. For the bhikkhus of
the Order, higher and advanced types of practices of morality are laid down. The Five
Precepts are to be always observed by lay disciples who may occasionally enhance their
self-discipline by observing the Eight or Ten Precepts. For those who have already
embarked on the path of a holy life, the Ten Precepts are essential preliminaries to
further progress.
Søla of perfect purity serves as a foundation for the next stage of progress, namely,
Samædhi purity of mind through concentration-meditation.
| https://www.buddhanet.net/ Practical methods of mental cultivation for development
Mental cultivation for spiritual uplift consists The Suttanta Pitaka records numerous methods of meditation to bring about The practice of mental cultivation which results ultimately in one-pointedness of mind When he realizes that the five hindrances have been got rid of, he becomes gladdened,
Thus one-pointedness of mind is concentration of mind when it is aware of one object, |
Practical methods of mental cultivation for development of
Insight Knowledge, pañña.
The subject and methods of meditation as taught
in the suttas of the Pitaka are designed both for attainment of samædhi as well as for
development of Insight Knowledge, Vipassana Ñana, as a direct path to Nibbana.
As a second step in the practice of meditation, after achieving samadhi, when the
concentrated mind has become purified, firm and imperturbable, the meditator directs and
inclines his mind to Insight Knowledge, Vipassana Ñana. With this Insight Knowledge he
discerns the three characteristics of the phenomenal world, namely, Impermanence (Anicca),
Suffering (Dukkha) and Non-Self (Anatta).
As he advances in his practice and his mind becomes more and more purified, firm and
imperturbable, he directs and inclines his mind to the knowledge of the extinction of
moral intoxicants, Asavakkhaya Ñana. He then truly understands dukkha, the cause of
dukkha, the cessation of dukkha and the path leading to the cessation of dukkha. He also
comes to understand fully the moral intoxicants (asavas) as they really are, the cause of
æsavas, the cessation of asavas and the path leading to the cessation of the asavas.
With this knowledge of extinction of æsavas he becomes liberated. The knowledge of
liberation arises in him. He knows that rebirth is no more, that he has lived the holy
life; he has done what he has to do for the realization of Magga; there is nothing more
for him to do for such realization.
The Buddha taught with only one object: the extinction of Suffering and release from
conditioned existence. That object is to be obtained by the practice of meditation (for
Calm and Insight) as laid down in numerous suttas of the Suttanta Pitaka.
https://www.youtube.com/watch?
https://www.youtube.com/watch?
Digha Nikaya (Part 1/62)
E P
Published on Feb 12, 2018
DN 01 Brahmajala (2011-07-16) Part A
——————————
Treasury of The Buddha’s Discourses
RETURN TO THE ORIGINAL BUDDHA’S TEACHINGS
Speaker: Ven. Dhammavuddho Mahathera
Website:
http://www.suttavinaya.com/
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Category
Education
01 Brahmajala (2011-07-16) Part A
——————————
of The Buddha’s Discourses RETURN TO…
GIVING ALMS
Increase or decrease font size for easier reading :
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A-
ตักบาตร or “TAK BAT” means giving alms to monks.
Going out for alms
The monks walk in straight line one by one. The oldest one or the
temple abbot leads the monks. The other one follows by seniority age spent in Buddhist community.
Giving alms
Thai women, kneeling, or Thai men, standing, put food inside the monk’s bowl.
The women cannot touch the monks or his belongings.
Monks are going out for alms everyday around 5 AM to 6 AM, except during the 3 months’
rainy season (July to october). They carry their bowl with both hands and close
to the belly.
As a city, district or village can contain several Buddhist temples,
the abbots agree together on the path reserved for each temple.
Giving alms
The monks do not thank for the food as they give opportunity for the laypeople to
do good deeds and earn merits.
Going out for alms is called “BIN THA BAT”
(บิณฑบาตร).
Giving alms
Alms bowl (บาตร) is the monk’s emblem.
According to Buddhist rules, it is the only dish that monks can possess.
Traditionaly, the housewife or her youngest daughter are waiting
in front of the house. They greet the monks through a “WAI” (ไหว้)
and put food inside the bowl.
Giving alms
The monk shall not look at the women, neither thank them. No words are said.
If a young novice receives food from his mother, he can bless her.
The monks walk bare foot and shall accept any food given to them.
Going out for alms
If the bowl is full, the monk puts the lid (ฝาบาตร)
on it in order that laypeople can put a few last food offerings on the lid.
Traditionaly, rice offered shall be recently cooked rice.
People also offer curry dishes, sweets, fruits, flowers, incense sticks…
Going out for alms
Food offered shall always be the best. Giving good allows receiving
good deeds and merits.
Then back to the pagoda, the monks share the received food
inside the Buddhist community.
Going out for alms
People, who just gave alms to monks, can share this offering with deceased ancestors
through a small ceremony called “KRUAT NAM” (กรวดน้ำ).
This libation allows giving merits to defunct ancestors. Water is put
inside the cooking pot and pour down slowly on the right hand forefinger to the soil. So merits go down
from the cooking pot through the hand to the earth. The Earth deity
“MAE THORANI” (แม่ธรณี) shall give the merits to
the right ancestors.
Going out for alms
Traditionaly, if a monk bowl falls in front of a house, it is seen as a bad omen.
Giving alms
Some Thai people give alms everyday but some give alms on specific events only such as
Buddhist holy days (“WAN PHRA” - วันพระ),
birthday and so on… On such occasion, they can request a blessing from the monks.
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