In the Buddha's Words: An Anthology of Discourses from the Pali Canon (Teachings of the Buddha)
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This landmark collection is the definitive introduction to the Buddha's teachings - in his own words. The American scholar-monk Bhikkhu Bodhi, whose voluminous translations have won widespread acclaim, here presents selected discourses of the Buddha from the Pali Canon, the earliest record of what the Buddha taught. Divided into ten thematic chapters, In the Buddha's Words reveals the full scope of the Buddha's discourses, from family life and marriage to renunciation and the path of insight. A concise, informative introduction precedes each chapter, guiding the reader toward a deeper understanding of the texts that follow.
In the Buddha's Words allows even readers unacquainted with Buddhism to grasp the significance of the Buddha's contributions to our world heritage. Taken as a whole, these texts bear eloquent testimony to the breadth and intelligence of the Buddha's teachings, and point the way to an ancient yet ever-vital path. Students and seekers alike will find this systematic presentation indispensable.
of this whole mass of suffering.’” (SN 12:15; II 16–17) (e) The Continuance of Consciousness “Monks, what one intends and what one plans and whatever one has a tendency toward: this becomes a basis for the continuance of consciousness. When there is a basis there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is the production of future renewed existence. When there is the production of future renewed existence, future
roars his lion’s roar in the assemblies, and sets rolling the wheel of Brahmā.… 22. “Sāriputta, the Tathāgata has these four grounds of self-confidence, 67 possessing which he claims the place of the leader of the herd, roars his lion’s roar in the assemblies, and sets rolling the wheel of Brahmā. What are the four? 23. “Here, I see no ground on which any ascetic or brahmin or deva or Māra or Brahmā or anyone else at all in the world could, in accordance with the Dhamma, accuse me thus:
exists nor does not exist is skepticism or agnosticism, which denies that we can determine his condition after death. All these views, from the Buddhist perspective, presuppose that the Tathāgata presently exists as a self. They thus begin with an erroneous premise and differ only in so far as they posit the fate of the self in different ways. 2 Those who have always wondered about the fate of the monk who almost left the Buddha to satisfy his metaphysical curiosity will be relieved to know
commentaries give detailed information about the conditions that lead to the maturation of the enlightenment factors. See Soma Thera, The Way of Mindfulness, pp. 134–149. 52 The longer Mahāsatipaṭṭhāna Sutta in DN defines and elaborates on each of the Four Noble Truths. See too MN 141. 53 Final knowledge (aññā) is the arahant’s knowledge of liberation. Nonreturning (anāgāmitā) is the attainment of the state of a nonreturner. 54 From this point on, the sutta closely corresponds with the
so! 40. “Master Raṭṭhapāla, there exist in this court abundant gold coins and bullion stored away in vaults and lofts. Now Master Raṭṭhapāla said: ‘[Life in] any world has nothing of its own; one has to leave all and pass on.’ How should the meaning of that statement be understood?” “What do you think, great king? You now enjoy yourself provided and endowed with the five cords of sensual pleasure, but can you be certain that in the life to come you will likewise enjoy yourself provided