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Difference between revisions of "Digha Nikaya The Long Discourses"

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[[File:Surya 65a0df4.jpg|thumb|250px|]]
 
[[File:Surya 65a0df4.jpg|thumb|250px|]]
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:
+
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)
+
#    Silakkhandha-vagga — The Division Concerning [[Morality]] (13 [[suttas]])
#    Maha-vagga — The Large Division (10 suttas)
+
#    Maha-vagga — The Large Division (10 [[suttas]])
#    Patika-vagga — The Patika Division (11 suttas)
+
#    Patika-vagga — The Patika Division (11 [[suttas]])
  
An excellent modern translation of the complete Digha Nikaya is 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 fine anthology of selected suttas is Handful of Leaves (Vol. 1), by Thanissaro Bhikkhu (distributed by the Sati Center for Buddhist Studies).
+
An {{Wiki|excellent}} {{Wiki|modern}} translation of the complete [[Digha Nikaya]] is 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 fine {{Wiki|anthology}} of selected [[suttas]] is Handful of Leaves (Vol. 1), by [[Thanissaro Bhikkhu]] (distributed by the [[Sati]] Center for [[Buddhist Studies]]).
  
The translator appears in the square brackets []. The braces {} contain the volume and starting page number in the PTS romanized Pali edition.
+
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].
+
DN 1: [[Brahmajāla Sutta]] — The All-embracing Net of [[Views]] {D i 1} [[[Bodhi]]].
:    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.
+
:    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].
+
DN 2: [[Samaññaphala Sutta]] — The {{Wiki|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.
+
:    [[King Ajatasattu]] asks the [[Buddha]], "What are the {{Wiki|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].
+
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.
+
:    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 [[Wikipedia:Absolute (philosophy)|ultimate]] [[cessation]] of [[perception]].
 
[[File:Mahaprajapati-ers.jpg|thumb|250px|]]
 
[[File:Mahaprajapati-ers.jpg|thumb|250px|]]
DN 11: Kevatta (Kevaddha) Sutta — To Kevatta {D i 211} [Thanissaro].
+
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. [This summary provided by the translator.]
+
:    This {{Wiki|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 {{Wiki|discourse}} is one of the finest examples of the early [[Buddhist]] [[sense]] of humor. [This summary provided by the [[translator]].]
  
DN 12: Lohicca Sutta — To Lohicca {D i 224} [Thanissaro].
+
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.
+
:    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].
+
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.
+
:    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 {{Wiki|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 (excerpt)].
+
DN 16: [[Maha-parinibbana Sutta]] — Last Days of the Buddha/The Great {{Wiki|Discourse}} on the Total Unbinding {D ii 137; chapters 5-6} [Vajira/Story | [[Thanissaro]] (excerpt)].
:    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.
+
:    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 {{Wiki|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]] {{Wiki|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].
+
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.
+
:    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)].
+
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.
+
:    [[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 {{Wiki|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]].
 
[[File:Vedic scriptures-2.jpg|thumb|250px|]]
 
[[File:Vedic scriptures-2.jpg|thumb|250px|]]
DN 22: Maha-satipatthana Sutta — The Great Frames of Reference {D ii 290} [Burma Piṭaka Assn. | Thanissaro].
+
DN 22: [[Maha-satipatthana Sutta]] [[The Great Frames of Reference]] {D ii 290} [[[Burma]] [[Piṭaka]] Assn. | [[Thanissaro]]].
:    This sutta offers comprehensive practical instructions on the development of mindfulness in meditation. The Buddha describes how the development of continuous mindfulness of the four satipatthana ("foundations of mindfulness" or "frames of reference") — mindfulness of the body, of feelings, of the mind, and of mind-objects — can lead ultimately to full Awakening. [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).]
+
:    This [[sutta]] offers comprehensive practical instructions on the development of [[mindfulness]] in [[meditation]]. The [[Buddha]] describes how the development of [[continuous mindfulness]] of the four [[satipatthana]] ("[[foundations of mindfulness]]" or "frames of reference") — [[mindfulness]] of the [[body]], of [[feelings]], of the [[mind]], and of [[mind-objects]] — can lead ultimately to full [[Awakening]]. [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).]
  
DN 26: Cakkavatti Sutta — The Wheel-turning Emperor {D iii 58} [Thanissaro].
+
DN 26: [[Cakkavatti Sutta]] — The Wheel-turning [[Emperor]] {D iii 58} [[[Thanissaro]]].
:    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.
+
:    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 31: Sigalovada Sutta — The Buddha's Advice to Sigalaka/The Discourse to Sigala {D iii 180} [Kelly/Sawyer/Yareham | Narada].
+
DN 31: [[Sigalovada Sutta]] — The [[Buddha's]] Advice to Sigalaka/The {{Wiki|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.
+
:    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].
+
DN 32: [[Atanatiya Sutta]] {{Wiki|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.
+
:    One of the "protective verses" ([[paritta]]) that are chanted to this day for {{Wiki|ceremonial}} purposes by [[Theravada]] [[monks and nuns]] around the [[world]]. See [[Piyadassi]] Thera's The [[Book of Protection]].
  
 
{{R}}
 
{{R}}
"Digha Nikaya: The Long Discourses", edited by  Access to Insight. Access to Insight, 7 November 2011, http://www.accesstoinsight.org/tipitaka/dn/index.html . Retrieved on 21 May 2013.
+
"[[Digha Nikaya]]: The [[Long Discourses]]", edited by  Access to [[Insight]]. Access to [[Insight]], 7 November 2011, http://www.accesstoinsight.org/tipitaka/dn/index.html . Retrieved on 21 May 2013.
  
 
[[Category:Buddhist Terms]]
 
[[Category:Buddhist Terms]]
 
   
 
   
 
[[Category:Dīgha Nikāya‎]]
 
[[Category:Dīgha Nikāya‎]]

Revision as of 11:14, 21 December 2013

Surya 65a0df4.jpg

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:

  1. Silakkhandha-vagga — The Division Concerning Morality (13 suttas)
  2. Maha-vagga — The Large Division (10 suttas)
  3. Patika-vagga — The Patika Division (11 suttas)

An excellent modern translation of the complete Digha Nikaya is 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 fine anthology of selected suttas is Handful of Leaves (Vol. 1), by Thanissaro Bhikkhu (distributed by the Sati Center for Buddhist Studies).

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]]].

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.
Mahaprajapati-ers.jpg

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. [This summary provided by the translator.]

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 (excerpt)].

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 SuttaSakka'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.
Vedic scriptures-2.jpg

DN 22: Maha-satipatthana SuttaThe Great Frames of Reference {D ii 290} [[[Burma]] Piṭaka Assn. | Thanissaro].

This sutta offers comprehensive practical instructions on the development of mindfulness in meditation. The Buddha describes how the development of continuous mindfulness of the four satipatthana ("foundations of mindfulness" or "frames of reference") — mindfulness of the body, of feelings, of the mind, and of mind-objects — can lead ultimately to full Awakening. [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).]

DN 26: Cakkavatti Sutta — The Wheel-turning Emperor {D iii 58} [[[Thanissaro]]].

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 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 SuttaDiscourse 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.

Source

"Digha Nikaya: The Long Discourses", edited by Access to Insight. Access to Insight, 7 November 2011, http://www.accesstoinsight.org/tipitaka/dn/index.html . Retrieved on 21 May 2013.