This is to inform that the last date of submission of Diploma and
Certificate Assignment on 15-12-18. You are requested to submit your
assignment at the earliest. Thank you.
https://youtu.be/0S73AJiFJZI
Digha Nikaya
The Long Discourses
© 2005
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. The Tipitaka and the
paracanonical Pali texts (commentaries, chronicles, etc.) together
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 thousands of 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.
The three divisions of the Tipitaka are:
Vinaya Pitaka
The collection of texts concerning the rules of conduct governing the
daily affairs within the Sangha — the community of bhikkhus (ordained
monks) and bhikkhunis (ordained nuns). Far more than merely a list of
rules, the Vinaya Pitaka also includes the stories behind the origin of
each rule, providing a detailed account of the Buddha’s solution to the
question of how to maintain communal harmony within a large and diverse
spiritual community.
Sutta Pitaka
The collection of suttas, or discourses, attributed to the Buddha and a
few of his closest disciples, containing all the central teachings of
Theravada Buddhism. (More than one thousand sutta translations are
available on this website.) The suttas are divided among five nikayas
(collections):
Digha Nikaya — the “long collection”
Majjhima Nikaya — the “middle-length collection”
Samyutta Nikaya — the “grouped collection”
Anguttara Nikaya — the “further-factored collection”
Khuddaka Nikaya — the “collection of little texts”:
Khuddakapatha
Dhammapada
Udana
Itivuttaka
Sutta Nipata
Vimanavatthu
Petavatthu
Theragatha
Therigatha
Jātaka
Niddesa
Patisambhidamagga
Apadana
Buddhavamsa
Cariyapitaka
Nettippakarana (included only in the Burmese edition of the Tipitaka)
Petakopadesa ( ” ” )
Milindapañha ( ” ” )
Abhidhamma Pitaka
The collection of texts in which the underlying doctrinal principles
presented in the Sutta Pitaka are reworked and reorganized into a
systematic framework that can be applied to an investigation into the
nature of mind and matter.
For further reading
Where can I find a copy of the complete Pali canon (Tipitaka)? (Frequently Asked Question)
Beyond the Tipitaka: A Field Guide to Post-canonical Pali Literature
Pali Language Study Aids offers links that may be useful to Pali students of every level.
Handbook of Pali Literature, by Somapala Jayawardhana (Colombo:
Karunaratne & Sons, Ltd., 1994). A guide, in dictionary form,
through the Pali canon, with detailed descriptions of the major
landmarks in the Canon.
An Analysis of the Pali Canon, Russell Webb, ed. (Kandy: Buddhist
Publication Society, 1975). An indispensable “roadmap” and outline of
the Pali canon. Contains an excellent index listing suttas by name.
Guide to Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications,
1990). Another excellent outline of the Tipitaka, containing summaries
of many important suttas.
Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy: Buddhist
Publication Society, 1980). A classic handbook of important terms and
concepts in Theravada Buddhism.
https://www.accesstoinsight.org/tipitaka/dn/index.html
Digha Nikaya
The Long Discourses
© 2005
The Digha Nikaya, or “Collection of Long Discourses” (Pali digha =
“long”) is the first division of the Sutta Pitaka, and consists of
thirty-four suttas, grouped into three vaggas, or divisions:
Silakkhandha-vagga — The Division Concerning Morality (13 suttas)
Maha-vagga — The Large Division (10 suttas)
Patika-vagga — The Patika Division (11 suttas)
For a complete translation, see Maurice Walshe’s The Long Discourses of
the Buddha: A Translation of the Digha Nikaya (formerly titled: Thus
Have I Heard) (Boston: Wisdom Publications, 1987).
A selected anthology of 12 suttas from the Digha Nikaya, Handful of
Leaves, Volume One, by Thanissaro Bhikkhu, is distributed free of charge
by Metta Forest Monastery. It is also available to read online and in
various ebook formats at dhammatalks.org
The translator appears in the square brackets []. The braces {}
contain the volume and starting page number in the PTS romanized Pali
edition.
DN 1: Brahmajāla Sutta — The All-embracing Net of Views {D i 1}
[Bodhi | Thanissaro]. In this important sutta, the first in the
Tipitaka, the Buddha describes sixty-two philosophical and speculative
views concerning the self and the world that were prevalent among
spiritual seekers of his day. In rejecting these teachings — many of
which thrive to this day — he decisively establishes the parameters of
his own.
DN 2: Samaññaphala Sutta — The Fruits of the Contemplative Life {D i 47}
[Thanissaro]. King Ajatasattu asks the Buddha, “What are the fruits of
the contemplative life, visible in the here and now?” The Buddha replies
by painting a comprehensive portrait of the Buddhist path of training,
illustrating each stage of the training with vivid similes.
DN 9: Potthapada Sutta — About Potthapada {D i 178} [Thanissaro]. The
wandering ascetic Potthapada brings to the Buddha a tangle of questions
concerning the nature of perception. The Buddha clears up the matter by
reviewing the fundamentals of concentration meditation and showing how
it can lead to the ultimate cessation of perception.
DN 11: Kevatta (Kevaddha) Sutta — To Kevatta {D i 211} [Thanissaro].
This discourse explores the role of miracles and conversations with
heavenly beings as a possible basis for faith and belief. The Buddha
does not deny the reality of such experiences, but he points out that —
of all possible miracles — the only reliable one is the miracle of
instruction in the proper training of the mind. As for heavenly beings,
they are subject to greed, anger, and delusion, and so the information
they give — especially with regard to the miracle of instruction — is
not necessarily trustworthy. Thus the only valid basis for faith is the
instruction that, when followed, brings about the end of one’s own
mental defilements. The tale that concludes the discourse is one of the
finest examples of the early Buddhist sense of humor. [TB]
DN 12: Lohicca Sutta — To Lohicca {D i 224} [Thanissaro]. A non-Buddhist
poses some good questions: If Dhamma is something that one must realize
for oneself, then what is the role of a teacher? Are there any teachers
who don’t deserve some sort of criticism? The Buddha’s reply includes a
sweeping summary of the entire path of practice.
DN 15: Maha-nidana Sutta — The Great Causes Discourse {D ii 55}
[Thanissaro]. One of the most profound discourses in the Pali canon,
which gives an extended treatment of the teachings of dependent
co-arising (paticca samuppada) and not-self (anatta) in an outlined
context of how these teachings function in practice. An explanatory
preface is included.
DN 16: Maha-parinibbana Sutta — Last Days of the Buddha/The Great
Discourse on the Total Unbinding {D ii 137; chapters 5-6} [Vajira/Story |
Thanissaro]. This wide-ranging sutta, the longest one in the Pali
canon, describes the events leading up to, during, and immediately
following the death and final release (parinibbana) of the Buddha. This
colorful narrative contains a wealth of Dhamma teachings, including the
Buddha’s final instructions that defined how Buddhism would be lived and
practiced long after the Buddha’s death — even to this day. But this
sutta also depicts, in simple language, the poignant human drama that
unfolds among the Buddha’s many devoted followers around the time of the
death of their beloved teacher.
DN 20: Maha-samaya Sutta — The Great Assembly/The Great Meeting {D ii
253} [Piyadassi | Thanissaro]. A large group of devas pays a visit to
the Buddha. This sutta is the closest thing in the Pali canon to a
“Who’s Who” of the deva worlds, providing useful material for anyone
interested in the cosmology of early Buddhism.
DN 21: Sakka-pañha Sutta — Sakka’s Questions {D ii 276; chapter 2}
[Thanissaro (excerpt)]. Sakka, the deva-king, asks the Buddha about the
sources of conflict, and about the path of practice that can bring it to
an end. This discourse ends with a humorous account about Sakka’s
frustration in trying to learn the Dhamma from other contemplatives.
It’s hard to find a teacher when you’re a king.
DN 22: Maha-satipatthana Sutta — The Great Establishing of Mindfulness
Discourse {D ii 290} [Burma Piṭaka Assn. | Thanissaro]. This sutta sets
out the full formula for the practice of establishing mindfulness, and
then gives an extensive account of one phrase in the formula: what it
means to remain focused on any of the four frames of reference—body,
feelings, mind, and mental qualities—in and of itself. [The text of this
sutta is identical to that of the Satipatthana Sutta (MN 10), except
that the Majjhima version omits the exposition of the Four Noble Truths
(sections 5a,b,c and d in part D of this version).] [TB]
DN 26: Cakkavatti Sutta — The Wheel-turning Emperor {D iii 58}
[Thanissaro (excerpt)]. In this excerpt the Buddha explains how skillful
action can result in the best kind of long life, the best kind of
beauty, the best kind of happiness, and the best kind of strength.
DN 29: Pāsādika Sutta — The Inspiring Discourse {D iii 117}
[Thanissaro]. Toward the end of his life, the Buddha describes his
accomplishment in establishing, through the Dhamma and Vinaya, a
complete holy life that will endure after his passing. Listing some of
the criticisms that might be leveled against him and his Dhamma-Vinaya,
he shows how those criticisms should be refuted. [TB]
DN 31: Sigalovada Sutta — The Buddha’s Advice to Sigalaka/The Discourse
to Sigala {D iii 180} [Kelly/Sawyer/Yareham | Narada]. The householder’s
code of discipline, as described by the Buddha to the layman Sigala.
This sutta offers valuable practical advice for householders on how to
conduct themselves skillfully in their relationships with parents,
spouses, children, pupils, teachers, employers, employees, friends, and
spiritual mentors so as to bring happiness to all concerned.
DN 32: Atanatiya Sutta — Discourse on Atanatiya {D iii 194} [Piyadassi].
One of the “protective verses” (paritta) that are chanted to this day
for ceremonial purposes by Theravada monks and nuns around the world.
See Piyadassi Thera’s The Book of Protection.
Jai Bheem Sukhihothu, visited What Boonyawad Forest Monastery, Thailand, Namo Buddhaya.
Who is Buddha?
The Buddha grew up a prince in India. Until he was a young man, hehad
never encountered aging or death. When he happened to hear astory of a
servant’s death, he became very disillusioned about hisposh life.
Leaving the palace and his princely lifestyle, he beganhis historic
journey towards enlighten…
Buddha means the Fully Enlightened One. He became the Buddha through the
realisation of the intrinsic / true nature of all things in the
universe, including existence / mind & body / life.
Bodhisattva ideals
The bodhisattva ideal
The teachings of Buddhism are about your life, about being the person
you are. The practices of Buddhism are about being willing to be
intimate with yourself, with your idiosyncrasies. So when we talk about
compassion and the ideal of the bodhisattva, we are talking about how we
as ordinary people—with this body, this mind, this life, these
problems—can find generosity, effort, and wisdom right here and now. We
realize that they are always available.
Bodhisattvas are beings who are dedicated to the universal
awakening, or enlightenment, of everyone. They exist as guides and
providers of relief to suffering beings. We will be learning about the
lives of some bodhisattvas who are well known in the Buddhist tradition.
They are models who exemplify lives dedicated to eradicating suffering
in the world. But as we go along, it is important to remember that as
soon as you are struck with the urge or intention to take on such a
bodhisattva practice, you are included in the ranks of the bodhisattvas.
Bodhisattvas can be awesome in their power, radiance, and wisdom, and
they can be as ordinary as your next-door neighbor. Bodhisattvas appear
wherever they can be most helpful.
A buddha, or awakened one, is a being who has fully realized
liberation from the suffering of delusions and conditioning. This
awakening is realized through deep experiential awareness of the
undefiled nature of all beings and all phenomena, which are seen to be
essentially pristine and clear. Buddhas see that everything is all
right, just as it is. This insight in some sense liberates all beings,
who may not yet realize this truth of openness and freedom themselves
because of their own confusion.
A bodhisattva is a being who carries out the work of the buddhas,
vowing not to personally settle into the salvation of final buddhahood
until she or he can assist all beings throughout the vast reaches of
time and space to fully be free. A bodhisattva is a buddha with her
sleeves rolled up.
On the bodhisattva path, we follow teachings about generosity,
patience, ethical conduct, meditative balance, and insight into what is
essential, so we can come to live in a way that benefits others. At the
same time, we learn compassion for ourselves and see that we are not
separate from the people we have imagined are estranged from us. Self
and other heal together.
The bodhisattva is the ideal of Mahayana (Great Vehicle) Buddhism,
the dominant branch of Buddhism in North Asia: Tibet, China, Mongolia,
Taiwan, Korea, and Japan, as well as Vietnam in Southeast Asia. This
tradition is now spreading and being adapted to Western cultures. The
word bodhisattva comes from the Sanskrit roots bodhi, meaning
“awakening” or “enlightenment,” and sattva, meaning “sentient being.”
Bodhisattvas are radiant beings who exist in innumerable forms,
functioning in helpful ways right in the middle of the busyness of the
world.
How did the Buddha explain the nature of Supremely Awakenewd One to
asectic Upaka? What d you understand from His explanation? Write
Clearly.
what has been saidso far about Budhahoodin Buddha’s own words. Is it
possible to describe te Buddha as a god, an incarnation(avatara) or a
prophet, Messaiahof a god? If so why?If not why not ? Explain.
List and explain Rupavacara kusala citta (10 M)
List and explain Rupavacara kiria citta (10 M)
List and explain Arupavacara kusala citta (10 M)