he Dhammacakkappavattana Sutta (Pali;
Sanskrit: Dharmacakrapravartana Sūtra; Hindi: The Setting in Motion of
the Wheel of the Dharma (https://en.m.wikipedia.org/wiki/Dharmachakra)
Sutta or Promulgation of the Law Sutta) is a Buddhist text
(https://en.m.wikipedia.org/wiki/Buddhist_texts) that is considered by
Buddhists to be a record of the first sermon
(https://en.m.wikipedia.org/wiki/Sutra) given by Gautama Buddha
(https://en.m.wikipedia.org/wiki/Gautama_Buddha). The main topic of this
sutta is the Four Noble Truths
(https://en.m.wikipedia.org/wiki/Four_Noble_Truths), which refer to and
express the basic orientation of Buddhism
(https://en.m.wikipedia.org/wiki/Buddhism)[1] in a formulaic
expression.[2] This sutta also refers to the Buddhist concepts of the
Middle Way (https://en.m.wikipedia.org/wiki/Middle_Way), impermanence
(https://en.m.wikipedia.org/wiki/Impermanence), and dependent
origination
(https://en.m.wikipedia.org/wiki/Prat%C4%ABtyasamutp%C4%81da).

According
to Buddhist tradition, the Buddha delivered this discourse on the day
of Asalha Puja (https://en.m.wikipedia.org/wiki/Asalha_Puja), in the
month of Ashadha (https://en.m.wikipedia.org/wiki/Ashadha), in a deer
sanctuary in Isipatana (https://en.m.wikipedia.org/wiki/Sarnath). This
was seven weeks after he attained enlightenment
(https://en.m.wikipedia.org/wiki/Enlightenment_in_Buddhism). His
audience consisted of five ascetics who had been his former companions:
Kondañña (https://en.m.wikipedia.org/wiki/Kaundinya), Assaji, Bhaddiya
(https://en.m.wikipedia.org/w/index.php?title=Bhaddiya(arhat)&action=edit&redlink=1),
Vappa
(https://en.m.wikipedia.org/w/index.php?title=Vaspa_(arhat)&action=edit&redlink=1),
and Mahānāma.

https://youtu.be/M_EVrdW9GK8
https://youtu.be/lnQuIGxteGI
All the original sermons chanting heard during the Buddha’s forty-five year teaching career.

Most of these sermons therefore begin with the disclaimer, “Evam me sutam” — “Thus have I heard.”

After
the Buddha’s death the teachings continued to be passed down orally
within the monastic community, in keeping with an Prabuddha Bharathian
oral tradition
that long predated the Buddha.

By 250 BCE the
Sangha had systematically arranged and compiled these teachings into
three divisions: the Vinaya Pitaka (the “basket of discipline” — the
texts
concerning the rules and customs of the Sangha), the Sutta
Pitaka (the “basket of discourses” — the sermons and utterances by the
Buddha and his close disciples), and the Abhidhamma Pitaka (the “basket
of special/higher doctrine” — a detailed psycho-philosophical analysis
of the Dhamma). Together these three are known as the Tipitaka, the
“three baskets.” In the third century BCE Sri Lankan monks began
compiling a series of exhaustive commentaries to the Tipitaka; these
were subsequently collated and translated into Pali beginning in the
fifth century CE.

The Tipitaka plus the post-canonical texts
(commentaries, chronicles, etc.) together constitute the complete body
of classical Theravada literature.

Pali was originally a spoken
language with no alphabet of its own. It wasn’t until about 100 BCE that
the Tipitaka was first fixed in writing, by Sri Lankan scribe-monks,
who wrote the
Pali phonetically in a form of early Brahmi script.
Since then the Tipitaka has been transliterated into many different
scripts (Devanagari, Thai, Burmese, Roman, Cyrillic, to name a few).

Although
English translations of the most popular Tipitaka texts abound, many
students of Theravada find that learning the Pali language — even just a
little bit here and there — greatly deepens their understanding and
appreciation of the Buddha’s teachings.

It is the truth towards which the words in the Tipitaka point that ultimately matters, not the words themselves.

Tipitaka
will quietly continue to serve — as it has for centuries — as an
indispensable guide for millions of followers in their quest for
Awakening.

A Brief Summary of the Buddha’s Teachings

The Four Noble Truths

Shortly
after his Awakening, the Buddha delivered his first sermon, in which he
laid out the essential framework upon which all his later teachings
were based. This framework consists of the Four Noble Truths, four
fundamental principles of nature (Dhamma) that emerged from the Buddha’s
radically honest and penetrating assessment of the human condition. He
taught these truths not as metaphysical theories or as articles of
faith, but as categories by which we should frame our direct experience
in a way that conduces to Awakening:

Dukkha: suffering, unsatisfactoriness, discontent, stress;

The
cause of dukkha: the cause of this dissatisfaction is craving (tanha)
for sensuality, for states of becoming, and states of no becoming;

The cessation of dukkha: the relinquishment of that craving;

The
path of practice leading to the cessation of dukkha: the Noble
Eightfold Path of right view, right resolve, right speech, right action,
right livelihood, right effort, right mindfulness, and right
concentration.

Because of our ignorance (avijja) of these
Noble Truths, because of our inexperience in framing the world in their
terms, we remain bound to samsara, the wearisome cycle of birth, aging,
illness, death, and rebirth. Craving propels this process onward, from
one moment to the next and over the course of countless lifetimes, in
accordance with kamma, the universal law of cause and effect. According
to this immutable law, every action that one performs in the present
moment — whether by body, speech, or mind itself — eventually bears
fruit according to its skillfulness: act in unskillful and harmful ways
and unhappiness is bound to follow; act skillfully and happiness will
ultimately ensue. As long as one remains ignorant of this principle, one
is doomed to an aimless existence: happy one moment, in despair the
next; enjoying one lifetime in heaven, the next in hell.

Because
the roots of ignorance are so intimately entwined with the fabric of
the psyche, the unawakened mind is capable of deceiving itself with
breathtaking ingenuity. The solution therefore requires more than simply
being kind, loving, and mindful in the present moment. The practitioner
must equip him- or herself with the expertise to use a range of tools
to outwit, outlast, and eventually uproot the mind’s unskillful
tendencies. For example, the practice of generosity (dana) erodes the
mind’s habitual tendencies towards craving and teaches valuable lessons
about the motivations behind, and the results of, skillful action. The
practice of virtue (sila) guards one against straying wildly off-course
and into harm’s way. The cultivation of goodwill (metta) helps to
undermine anger’s seductive grasp. The ten recollections offer ways to
alleviate doubt, bear physical pain with composure, maintain a healthy
sense of self-respect, overcome laziness and complacency, and restrain
oneself from unbridled lust. And there are many more skills to learn.

The
good qualities that emerge and mature from these practices not only
smooth the way for the journey to Nibbana; over time they have the
effect of transforming the practitioner into a more generous, loving,
compassionate, peaceful, and clear-headed member of society.

The individual’s sincere pursuit of Awakening is thus a priceless and timely gift to a world in desperate need of help.

Discernment (pañña)

The
Eightfold Path is best understood as a collection of personal qualities
to be developed, rather than as a sequence of steps along a linear
path. The development of right view and right resolve (the factors
classically identified with wisdom and discernment) facilitates the
development of right speech, action, and livelihood (the factors
identified with virtue). As virtue develops so do the factors identified
with concentration (right effort, mindfulness, and concentration).

Likewise,
as concentration matures, discernment evolves to a still deeper level.
And so the process unfolds: development of one factor fosters
development of the next, lifting the practitioner in an upward spiral of
spiritual maturity that eventually culminates in Awakening.

The
long journey to Awakening begins in earnest with the first tentative
stirrings of right view — the discernment by which one recognizes the
validity of the four Noble Truths and the principle of kamma.

One
begins to see that one’s future well-being is neither predestined by
fate, nor left to the whims of a divine being or random chance. The
responsibility for one’s happiness rests squarely on one’s own
shoulders. Seeing this, one’s spiritual aims become suddenly clear: to
relinquish the habitual unskillful tendencies of the mind in favor of
skilful ones. As this right resolve grows stronger, so does the
heartfelt desire to live a morally upright life, to choose one’s actions
with care.

At this point many followers make the inward
commitment to take the Buddha’s teachings to heart, to become “Buddhist”
through the act of taking refuge in the Triple Gem: the Buddha (both
the historical Buddha and one’s own innate potential for Awakening), the
Dhamma (both the Buddha’s teachings and the ultimate Truth towards
which they point), and the Sangha (both the unbroken monastic lineage
that has preserved the teachings since the Buddha’s day, and all those
who have achieved at least some degree of Awakening). With one’s feet
thus planted on solid ground, and with the help of an admirable friend
or teacher (kalyanamitta) to guide the way, one is now well-equipped to
proceed down the Path, following in the footsteps left by the Buddha
himself.

Virtue (sila)

Right view and right resolve
continue to mature through the development of the path factors
associated with sila, or virtue — namely, right speech, right action,
and right livelihood.

Having
gained a foothold in the purification of one’s outward behavior through
the practice of sila, the essential groundwork has been laid for
delving into the most subtle and transformative aspect of the path:
meditation and the development of samadhi, or concentration. This is
spelled out in detail in the final three path factors: right effort, by
which one learns how to favor skillful qualities of mind over unskillful
ones; right mindfulness, by which one learns to keep one’s attention
continually grounded in the present moment of experience; and right
concentration, by which one learns to immerse the mind so thoroughly and
unwaveringly in its meditation object that it enters jhana, a series of
progressively deeper states of mental and physical tranquillity.

Right
mindfulness and right concentration are developed in tandem through
satipatthana (”frames of reference” or “foundations of mindfulness”), a
systematic approach to meditation practice that embraces a wide range of
skills and techniques. Of these practices, mindfulness of the body
(especially mindfulness of breathing) is particularly effective at
bringing into balance the twin qualities of tranquillity (samatha) and
insight (vipassana), or clear-seeing. Through persistent practice, the
meditator becomes more adept at bringing the combined powers of
samatha-vipassana to bear in an exploration of the fundamental nature of
mind and bodyAs the meditator masters the ability to frame his
immediate experience in terms of anicca (inconstancy), dukkha, and
anatta (not-self), even the subtlest manifestations of these three
characteristics of experience are brought into exquisitely sharp focus.

At
the same time, the root cause of dukkha — craving — is relentlessly
exposed to the light of awareness. Eventually craving is left with no
place to hide, the entire karmic process that fabricates dukkha
unravels, the eightfold path reaches its noble climax, and the meditator
gains, at long last, his or her first unmistakable glimpse of the
Unconditioned Nibbana the Eternal Bliss.

Awakening

This
first awakenment experience, known as stream-entry (sotapatti), is the
first of four progressive stages of Awakening, each of which entails the
irreversible shedding or weakening of several fetters (samyojana), the
manifestations of ignorance that bind a person to the cycle of birth and
death.

Stream-entry marks an unprecedented and radical turning
point both in the practitioner’s current life and in the entirety of his
or her long journey in samsara. For it is at this point that any
lingering doubts about the truth of the Buddha’s teachings disappear; it
is at this point that any belief in the purifying efficacy of rites and
rituals evaporates; and it is at this point that the long-cherished
notion of an abiding personal “self” falls away. The stream-enterer is
said to be assured of no more than seven future rebirths (all of them
favorable) before eventually attaining full Awakening.

But full
Awakening is still a long way off. As the practitioner presses on with
renewed diligence, he or she passes through two more significant
landmarks:
once-returning (sakadagati), which is accompanied by the
weakening of I the fetters of sensual desire and ill-will, and
non-returning (agati), in which these two fetters are uprooted
altogether.

The final stage of Awakening — arahatta — occurs when
even the most refined and subtle levels of craving and conceit are
irrevocably extinguished.

At this point the practitioner — now an
arahant, or “worthy one” — arrives at the end-point of the Buddha’s
teaching. With ignorance, suffering, stress, and rebirth having all come
to their end, the arahant at last can utter the victory cry first
proclaimed by the Buddha upon his Awakening:
“Birth is ended, the holy life fulfilled, the task done! There is nothing further for the sake of this world.”
— MN 36

The
arahant lives out the remainder of his or her life inwardly enjoying
the bliss of Nibbana, secure at last from the possibility of any future
rebirth. When the arahant’s aeons-long trail of past kamma eventually
unwinds to its end, the arahant dies and he or she enters into
parinibbana — total Unbinding. Although language utterly fails at
describing this extraordinary event, the Buddha likened it to what
happens when a fire finally burns up all its fuel.

“Buddhism is the serious pursuit of happiness.”

Theravada Comes West

Until
the late 19th century, the teachings of Theravada were little known
outside of southern Asia, where they had flourished for some two and
one-half millennia. In the past century, however, the West has begun to
take notice of Theravada’s unique spiritual legacy in its teachings of
Awakening. In recent decades this interest has swelled, with the
monastic Sangha from various schools within Theravada establishing
dozens of monasteries across Europe and North America. Increasing
numbers of lay meditation centers, founded and operated independently of
the
monastic Sangha, strain to meet the demands of lay men and women —
Buddhist and otherwise — seeking to learn selected aspects of the
Buddha’s teachings.

The turn of the 21st century presents both
opportunities and dangers for Theravada in the West: Will the Buddha’s
teachings be patiently studied and put into practice, and allowed
toestablish deep roots in Western soil, for the benefit of many
generations to come? Will the current popular Western climate of
“openness” and cross-fertilization between spiritual traditions lead to
the emergence of a strong new form of Buddhist practice unique to the
modern era, or will it simply lead to confusion and the dilution of
these priceless teachings? These are open questions; only time will
tell.

Spiritual teachings of every description inundate the media
and the marketplace today. Many of today’s popular spiritual teachings
borrow liberally from the Buddha, though only rarely do they place the
Buddha’s words in their true context. Earnest seekers of truth are
therefore often faced with the unsavory task of wading through
fragmentary teachings of dubious accuracy.

How are we to make sense of it all?

Fortunately
the Buddha left us with some simple guidelines to help us navigate
through this bewildering flood. Whenever you find yourself questioning
the authenticity of a particular teaching, heed well the Buddha’s advice
to his stepmother:
[The teachings that promote] the qualities of
which you may know, ‘These qualities lead to passion, not to dispassion;
to being fettered, not to being unfettered; to accumulating, not to
shedding; to self-aggrandizement, not to modesty; to discontent, not to
contentment; to entanglement, not to seclusion; to laziness, not to
aroused persistence; to being burdensome, not to being unburdensome’:
You may categorically hold, ‘This is not the Dhamma, this is not the
Vinaya, this is not the Teacher’s instruction.’ [As for the teachings
that promote] the qualities of
which you may know, ‘These qualities
lead to dispassion, not to passion; to being unfettered, not to being
fettered; to shedding, not to accumulating; to modesty, not to
self-aggrandizement; to contentment,not to discontent; to seclusion, not
to entanglement; to aroused persistence, not to laziness; to being
unburdensome, not to being burdensome’: You may categorically hold,
‘This is the Dhamma, this is the Vinaya, this is the Teacher’s
instruction.’
— AN 8.53

The truest test of these teachings, of course, is whether they yield the
promised results in the crucible of your own heart.
The Buddha presents the challenge; the rest is up to you.
END

NAM MO SHAKYAMUNI BUDDHA.( 3
TIMES ).
RESEARCH THEREVADA RELIGION BY BACH LIEN HOA.( TAM THANH
).MHDT.30/3/2012.
10 Life Lessons From Buddha (Buddhism)

Bhagawan
Buddha says ‘There is little dust in the eyes of people, remove that
ignorance, they will walk on the path of Dhamma. Being learned and
skillful in craft, Disciplined in morals and well cultivated, Being
gifted with words of wisdom, Each is a great blessing – Mangala Sutta

To share the genuine Theravada Buddhism with the people of the world.

    Introduction to Vinaya both as Theory and Practice

    Study of the various parts of the Vinaya as rules of Moral Discipline Vinaya as “The Life blood of Dhamma”

    Importance of disciplined conduct in Theravada.

    The background stories of Vinaya rules reveal their spiritual importance.

    The practical Handbook called Patimokkha as the essential core of the monastic discipline.

    Violation of monastic conduct in the form of the seven ‘Offences – apattis’

    A general review of the concept of Sikkhapada – Vinaya discipline and apattis their violations.

    SUTTA PITAKA – BUDDHIST PHILOSOPHY

 
  Sutta pitaka uses conventional languages to enunciate and practice
the Dhamma as distinct from Abhidhamma’s non-conventional, paramattha
ultimate terms.

    Introduction to the Suttanata Pitaka and how it differs from the Vinaya and Abhidhamma Pitakas.

    Dhammacakkapavatana Sutta – Basic teaching of the Buddha on four Noble Truths.

    Topics of Dhammacakkappavattana sutta.

The two extremes.

    The Middle Path was distinct from the two extremes.
    The Three phases and twelve ways of the Wheel of truth Sutta.

    Digha, Majjhima, Kuddaka, Anguttara, Samyutta Nikayas-study of selected suttas

    ABHIDHAMMA PITAKA- BUDDHIST PSYCHOLOGY

Introduction
to the Abhidhamma Pitaka and how it is distinct from Vinaya and Sutta
Pitakas. The distinction between pannatti (conventional) and paramattha
(ultimate) dhammas. The various categories of analysis of paramattha
Citta, consciousness analyzed into 89 or 121 states Cetasikas constitute
mental factors of consciousness. What is cetasika. The four
characteristics of cetasika as it functions as an associate of citta.
What is the nature of Citta (interpretation). How to associate citta and
cetasika dhammas – sampayoga. How cetasikas are associated with cittas –
sahagata. How cetasikas function as associates of a citta.

    HISTORY OF THERAVADA BUDDHISM

    Definition of Dhamma as found in Theravada.
    Different viewpoints regarding Dhamma.
    The origin of Buddhist culture.
    Ancient as found in India and elsewhere.
    Practice of Buddhist culture in daily life as found in different lands.
    Buddhist ceremonies – cultural, moral and their spiritual significance.

    BASIC PRACTICES OF THERAVADA BUDDHA DHAMMA

    The significance of the 3 Ratanas, The three ways of paying homage.

    The highest attributes of the threefold refuge.

 
  The basic concepts that everyone should understand. What is
wholesome, (Kusala), unwholesome, (Akusala) – Good and Bad, they are the
actual qualities and knowledge.

    The ten meritorious and the
ten de-meritorious actions form one’s conduct, thus making life
upward-moving or downward-moving the mental development.

    The threefold basic principle : Dana, Sila, Bhavana and Sila, Samadhi, Panya

    The ten perfections – Paramis

    Understanding the significance of kamma and its result in life
    The common pali sutta chanting and elaboration of these chanting.

    PRACTICE OF MEDITATION

    Four sublime states – Brahma Viharas – Metta, Karuna, Mudita, Uppekkha
How to radiate and how they differ from each other.
    Benefits of meditation in Theravada Buddhism
    Samatha and Vipassana Meditation.

    Meditation and its 40 subjects.

    LIFE OF BUDDHA

    Buddha’s birth and early life

    Various early life events – Mahabhinikkhamana Buddhas’ struggle for awakenment – 6 years of penance
    The basic fallacies of self mortification and sensual indulgence.
    The struggle for Enlightenment – Bodhi a detailed study
    Setting in motion the Wheel of Truth – Dhammacakkappavattana
    The spreading of the Dhamma – Establishment of Sangha
    Formation of the holy order of Nuns – Bhikkhunis
    The Great Demise – Mahaparinirvana.

    PALI LANGUAGE AND LITERATURE

    To learn pali canonical language
    Pali Grammar
    Pali language history
    Pali literature
    Pali works

Sutta Piμaka

(Five nik±yas, or collections)

1. D2gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i (10 suttas)
(3) P±μikavagga-p±1⁄4i (11 suttas)

2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paoo±sa (‘fifty’)]

(1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariy±yavagga (10 suttas)
2. S2han±davagga (10 suttas)
3. Tatiyavagga (10 suttas)

4. Mah±yamakavagga (10 suttas)

5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i (the ‘middle’ fifty)

6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb±jaka-vagga (10 suttas)
9. R±ja-vagga (10 suttas)

10. Br±hmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i (means ‘more than fifty’)

(1) Sag±thavagga-sa1⁄2yutta-p±1⁄4i (11 sa1⁄2yuttas)
(2) Nid±navagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p±1⁄4i (13 sa1⁄2yuttas)
(4) Sa1⁄4±yatanavagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(5) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol I ( 6 sa1⁄2yuttas)
(6) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol II ( 6 sa1⁄2yuttas)

4.
Aaguttara-nik±ya [9,557 suttas; in11 nip±tas, or groups, arranged
purely numerically; each nip±ta has several vaggas; 10 or more suttas in
each vagga; 6 books]

(1) Eka-Duka-Tika-nipata-p±1⁄4i (ones, twos, threes)
(2) Catukka-nipata-p±1⁄4i (fours)
(3) Pañcaka-nipata-p±1⁄4i (fives)
(4) Chakka-Sattaka-nipata-p±1⁄4i (sixes, sevens)

(5) Aμμhaka-Navaka-nipata-p±1⁄4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±1⁄4i (tens, elevens)

5.
Khuddaka-nik±ya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the Tipiμaka itself.; 12 books]

(1) Kuddhakap±tha,Dhammapada & Ud±na-p±1⁄4i

1. Kuddhakap±tha (nine short formulae and suttas, used as a training manual for novice bhikkhus)
2. Dhammapada (most famous of all the books of the Tipiμaka; a collection of 423 verses in 26 vaggas)

3.
Ud±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in
verses, with some prose accounts of the circumstances that elicited the
utterance)

(2) Itivuttaka, Suttanip±ta-p±1⁄4i 4. Itivuttaka (4
nip±tas, 112 suttas, each beginning, “iti vutta1⁄2 bhagavata” [thus was
said by the Buddha]) 5. Suttanip±ta (5 vaggas; 71 suttas, mostly in
verse; contains many of the best known, most popular suttas of the
Buddha

(3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±1⁄4i
6.
Vim±navatthu (Vim±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms) 7. Petavatthu (4 vaggas, 51 poems
describing the miserable beings [petas] born in
unhappy states due to
their demeritorious acts) 8. Therag±th± (verses of joy and delight
after the attainment of arahatship from 264 elder bhikkhus; 107 poems,
1,279 g±thas) 9. Therig±th± (same as above, from 73 elder nuns; 73
poems, 522 g±thas)

(4) J±taka-p±1⁄4i, Vol. I
(5) J±taka-p±1⁄4i, Vol II

10.
J±taka (birth stories of the Bodisatta prior to his birth as Gotama
Buddha; 547 stories in verses, divided into nip±ta according to the
number of verses required to tell the story. The full J±taka stories are
actually in the J±taka commentaries that explain the story behind the
verses.

(6) Mah±nidessa-p±1⁄4i
(7) C31⁄4anidessa-p±1⁄4i

11. Nidessa (commentary on two sections of Suttanip±ta)
Mah±nidessa: commentary on the 4th vagga C31⁄4anidessa: commentary on the 5th vagga andthe Khaggavis±oa sutta of the 1st vagga

(8) Paμisambhid±magga-p±1⁄4i

12.
Paμisambhid±magga (an abhidhamma-style detailed analysis of the
Buddha’s teaching, drawn from all portions of the Vin±ya and Sutta
Piμakas; three vaggas, each containing ten topics [kath±])

(9) Apad±na-p±1⁄4i, Vol. I

13. Apad±na (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)

(10) Apad±na, Buddhava1⁄2sa & Cariy±piμaka-p±1⁄4i

14.
Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in
answer to a question from Ven. Sariputta, tells the story of the ascetic
Sumedha and D2paakara Buddha and the succeeding 24 Buddhas, including
Gotama Buddha.)
15. Cariy±piμaka (35 stories from the J±taka arranged to illustrate the ten p±ram2)

(11) Nettippakarana, Peμakopadesa-p±1⁄4i

16. Nettippakarana (small treatise setting out methods for interpreting and explain- ing canonical texts)
17. Peμakopadesa (treatise setting out methods for explaining and expanding the teaching of the Buddha)

(12) Milindapañha-p±1⁄4i

18.
Milinda-pañha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after
the mah±parinibb±na of the Buddha)

Abhidhamma Piμaka

[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]

1. Dhammasaagao2
(enumeration of the dhammas)

(1) Dhammasaagao2-p±1⁄4i

2. Vibhaaga-p±1⁄42
(distinction or analysis of dhammas)

(2) Vibhaaga-p±1⁄42

3. Dh±tukath±
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)

4. Puggalapaññatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.

(3) Dh±tukath±-Puggalapaññatti-p±1⁄42

5. Kath±vatthu-p±1⁄42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aœoka’s reign, at Patna)

(4) Kath±vatthu-p±1⁄42

7. Paμμh±na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)

(8) Paμμh±na-p±1⁄4i, Vol I
(9) Paμμh±na-p±1⁄4i, Vol II
(10) Paμμh±na-p±1⁄4i, Vol III
(11) Paμμh±na-p±1⁄4i, Vol IV
(12) Paμμh±na-p±1⁄4i, Vol V

(1) P±r±jika-p±1⁄4i Bhikku
p±r±jik± (expulsion) 4
saaghadises± (meetings of the Sangha) 13
aniyat± (indeterminate) 2
nissagiy± p±cittiy± (expiation with forfeiture) 30

(2) P±cittiya-p±1⁄4i
suddha p±cittiy± (ordinary expiation) 92
p±tidesaniy± (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamath± (legal process) 7

(concludes with bhikkuni vinaya rules) ______
227

Bhikkhuni

8
17
0
30

166
8
75
7
______
311

2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±1⁄4i (10 sections [khandhakas]; begins with historical accounts of the

Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampad±)
2. the uposatha meeting and recital of the p±timokkha

3. residence during the rainy season (vassa)
4. ceremony concluding the vassa, called pav±rao±
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaμhina)
8. rules for sick bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism

(4) C31⁄4avagga-p±1⁄4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saagh±disesa)

2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of bhikkhus and duties of teachers & novices
9. exclusion from the p±timokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at R±jagaha
12. account of the 2nd council at Ves±li

3. Pariv±ra-p±1⁄4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]

(5) Pariv±ra-p±1⁄4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya Piμaka.

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Sutta Piṭaka -Digha Nikāya

DN 9 -
Poṭṭhapāda Sutta
{excerpt}
— The questions of Poṭṭhapāda —
Poṭṭhapāda asks various questions reagrding the nature of Saññā.
Note: plain texts
Now, lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously? 


Stop, stop. Do not speak. The ultimate truth is not even to think.

  We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.

 
Just as the great ocean has one taste, the taste of salt, so also this
teaching and discipline has one taste, the taste of liberation.

 
The one in whom no longer exist the craving and thirst that perpetuate
becoming; how could you track that Awakened one, trackless, and of
limitless range.

  Endurance is one of the most difficult disciplines, but it is to the one who endures that the final victory comes.

 
Long is the night to him who is awake; long is a mile to him who is
tired; long is life to the foolish who do not know the true law.

    Whatever precious jewel there is in the heavenly worlds, there is nothing comparable to one who is Awakened.

    Our life is shaped by our mind; we become what we think. Joy follows a pure thought like a shadow that never leaves.

 
Like a fine flower, beautiful to look at but without scent, fine words
are fruitless in a man who does not act in accordance with them.

 
Our theories of the eternal are as valuable as are those which a chick
which has not broken its way through its shell might form of the outside
world.

    An idea that is developed and put into action is more important than an idea that exists only as an idea.

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There is no path to happiness: happiness is the path.

    Happiness comes when your work and words are of benefit to yourself and others.

   
The
awakened one with awareness, intent on jhana, should find delight in
the forest, should practice jhana at the foot of a tree, attaining his
own satisfaction.

    Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened.

Happiness never decreases by being shared.

    It is in the nature of things that joy arises in a person free from remorse.

    Set your heart on doing good. Do it over and over again, and you will be filled with joy.

Do not dwell in the past, do not dream of the future, concentrate the
mind on the present moment. See also: 10 Tips to Start Living in the
Present

    Should a person do good, let him do it again and again. Let him
find pleasure therein, for blissful is the accumulation of good.

 
  We are formed and molded by our thoughts. Those whose minds are
shaped by selfless thoughts give joy when they speak or act. Joy follows
them like a shadow that never leaves them.

Quotes By Buddha On Meditation And Spirituality

Just
as treasures are uncovered from the earth, so virtue appears from good
deeds, and wisdom appears from a pure and peaceful mind. To walk safely
through the maze of human life, one needs the light of wisdom and the
guidance of virtue.

    The wise ones fashioned speech with their thought, sifting it as grain is sifted through a sieve.

    The virtues, like the Muses, are always seen in groups. A good principle was never found solitary in any breast.

Teach this triple truth to all: A generous heart, kind speech, and a
life of service and compassion are the things which renew humanity.

    There are two mistakes one can make along the road to truth…not going all the way, and not starting.

    Nothing is forever except change.

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Just as a candle cannot burn without fire, men cannot live without a spiritual life.

    Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.

    To be idle is a short road to death and to be diligent is a way of life; foolish people are idle, wise people are diligent.

    Should a seeker not find a companion who is better or equal, let them resolutely pursue a solitary course.

    If we could see the miracle of a single flower clearly, our whole life would change.

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Someone
who has set out in the vehicle of a Bodhisattva should decide that ‘I
must lead all the beings to nibbana, into that realm of nibbana which
leaves nothing behind’. What is this realm of nirvana which leaves
nothing behind ?

   Looking deeply at life as it is in this very moment, the meditator dwells in stability and freedom.

Meditation
brings wisdom; lack of mediation leaves ignorance. Know well what leads
you forward and what hold you back, and choose the path that leads to
wisdom.

    Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.

    Resolutely train yourself to attain peace.

    He who sits alone, sleeps alone, and walks alone, who is
strenuous and subdues himself alone, will find delight in the solitude
of the forest.

    Do not turn away what is given you, nor reach out for what is given to others, lest you disturb your quietness.

    Those who are free of resentful thoughts surely find peace.

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The fool who knows he is a fool is that much wiser.

    Whatever has the nature of arising has the nature of ceasing.

    Unity can only be manifested by the Binary. Unity itself and the idea of Unity are already two.

What
is the appropriate behavior for a man or a woman in the midst of this
world, where each person is clinging to his piece of debris? What’s the
proper salutation between people as they pass each other in this flood?

    When watching after yourself, you watch after others. When watching after others, you watch after yourself.

  Let none find fault with others; let none see the omissions and
commissions of others. But let one see one’s own acts, done and undone.

    The true master lives in truth, in goodness and restraint, non-violence, moderation, and purity.

   
  Offend in neither word nor deed. Eat with moderation. Live in your
heart. Seek the highest consciousness. Master yourself according to the law. This is the simple teaching of the awakened.

    Life is like the harp string, if it is strung too tight it won’t
play, if it is too loose it hangs, the tension that produces the
beautiful sound lies in the middle.

    Do not believe in anything simply because you have
heard it. Do not believe in anything simply because it is spoken and
rumored
by many. Do not believe in anything simply because it is found written
in your religious books. Do not believe in anything merely on the
authority of your teachers and elders. Do not believe in traditions
because they have been handed down for many generations. But after
observation and analysis, when you find that anything agrees with reason
and is conducive to the good and benefit of one and all, then accept it
and live up to it.

https://giphy.com/gifs/truth-parody-genie-XHrslxjF0MAjS

    Those who have failed to work toward the truth have missed the purpose of living.

Teach this triple truth to all: A generous heart, kind speech, and a
life of service and compassion are the things which renew humanity.

    There are two mistakes one can make along the road to truth…not going all the way, and not starting.

The calmed say that what is well-spoken is best; second, that one
should say what is right, not unrighteous; third, what’s pleasing, not
displeasing; fourth, what is true, not false.

    Conquer the angry one by not getting angry; conquer the wicked
by goodness; conquer the stingy by generosity, and the liar by speaking the truth.

    Three things cannot be long hidden: the sun, the moon, and the truth.

  There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.

    Both formerly and now, it is only suffering that I describe, and the cessation of suffering.

He who can curb his wrath as soon as it arises, as a timely antidote
will
check snake’s venom that so quickly spreads, — such a monk gives up the
here and the beyond, just as a serpent sheds its worn-out skin.

    May all that have life be delivered from suffering.

It is easy to see the faults of others, but difficult to see one’s own
faults.
One shows the faults of others like chaff winnowed in the wind, but one
conceals one’s own faults as a cunning gambler conceals his dice.

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Those attached to the notion ‘I am’ and to views roam the world offending people.

There
is nothing more dreadful than the habit of doubt. Doubt separates
people. It is a poison that disintegrates friendships and breaks up
pleasant relations. It is a thorn that irritates and hurts; it is a
sword that kills.

    Men, driven on by thirst, run about like a snared hare; let
therefore mendicant drive out thirst, by striving after passionlessness
for himself.

    When one has the feeling of dislike for evil, when one feels tranquil, one finds pleasure in
listening to good teachings; when one has these feelings and appreciates them, one is free of fear.

    The instant we feel anger we have already ceased striving for the truth, and have begun striving for ourselves.

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  You will not be punished for your anger, you will be punished by your anger.

    Wear your ego like a loose fitting garment.

    I do not dispute with the world; rather it is the world that disputes with me.

They
blame those who remain silent, they blame those who speak much, they
blame those who speak in moderation. There is none in the world who is
not blamed.

    Those who cling to perceptions and views wander the world offending people.

    Whoever doesn’t flare up at someone who’s angry wins a battle hard to win.

Anger will never disappear so long as thoughts of resentment are
cherished in the mind. Anger will disappear just as soon as thoughts
of resentment are forgotten.

    Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind.

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hammer strength GIF by CasparWain
Neither fire nor wind, birth nor death can erase our good deeds.

    Should you find a wise critic to point out your faults, follow him as you would a guide to hidden treasure.

    As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse.

Praise and blame, gain and loss, pleasure and sorrow come and go like
the wind. To be happy, rest like a giant tree in the midst of them all.

    In separateness lies the world’s greatest misery; in compassion lies the world’s true strength.

    Be a lamp for yourselves. Be your own refuge. Seek for no other. All things must pass. Strive on diligently. Don’t give up.

Better it is to live one day seeing the rise and fall of things than to
live a hundred years without ever seeing the rise and fall of things.

    If you do not change direction, you may end up where you are heading.

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   Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship. Buddha

    To keep the body in good health is a duty… otherwise we shall not be able to keep our mind strong and clear.

    Without health life is not life; it is only a state of langour and suffering – an image of death.

The secret of health for both mind and body is not to mourn for the
past, not to worry about the future, not to anticipate the future, but
to live the present moment wisely and earnestly.

Even death is not to be feared by one who has lived wisely.

    Irrigators channel waters; fletchers straighten arrows; carpenters bend wood; the wise master themselves.

    Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.

    The greatest gift is to give people your awakenment with awareness, to share it. It has to be the greatest.

    If you knew what I know about the power of giving, you would not let a single meal pass without sharing it in some way.

    The root of suffering is attachment.

   
Silence the angry man with love. Silence the ill-natured man with
kindness. Silence the miser with generosity. Silence the liar with
truth.

    People with opinions just go around bothering each other.

    Even as a solid rock is unshaken by the wind, so are the wise unshaken by praise or blame.

    You yourself must strive. The Buddhas only point the way.

    Nothing can harm you as much as your own thoughts unguarded.

    Meditate… do not delay, lest you later regret it.

    Better than a thousand hollow words, is one word that brings peace.

    Understanding is the heartwood of well-spoken words.

    Ceasing to do evil, cultivating the good, purifying the mind: this is the teaching of the Buddhas.

    Delight in meditation and solitude. Compose yourself, be happy. You are a seeker.

    Ardently do today what must be done. Who knows? Tomorrow, death comes.

    What you are is what you have been. What you’ll be is what you do now.

    If you propose to speak always ask yourself, is it true, is it necessary, is it kind.

   
If you find no one to support you on the spiritual path, walk alone.

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