8 puredhamma by ปัญญา ภาวนา ฟังธรรมะ ปัญญาภาวนา Panya Bhavana

Venerable Saviṭṭha questions Venerable Musīla about his attainments, and concludes he is an arahant. But Venerable Nārada offers an explanation showing that it is possible to see the Dhamma without having fully realized arahantship.

How is it that a mendicant can declare their awakening? By understanding whether any desire arises from sense stimuli.

The Buddha mentions a strange view to the effect that all changing phenomena of the world are really still and motionless. Such a view arises from grasping to the five aggregates. But by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent, such a view is given up and one becomes a stream-enterer.

The beliefs that everything is caused by past karma, by a creator God, or by chance all lead to inaction. The Buddha teaches dependent origination.

Ways of assessing a person’s morality, integrity, resilience, and wisdom.

Entering Immersion , Remaining in Immersion etc.

Entering and Remaining 

A monk asks for teachings before going on retreat, but the Buddha rebukes him, as he has not practiced sincerely. Nevertheless, he persists, and the Buddha teaches him meditation in detail.

Mastery of the Mind (1st) ปฐมวสสูตร:Seven qualities leading to mastery of meditation.

Kassapa is content with robes, alms-food, lodging, and medicines.

The Buddha points out that Kassapa has grown old, and urges him to give up his ascetic life and stay in a comfortable monastery.

The Buddha asserts that just as he has full mastery of all the meditation attainments and higher spiritual realizations, so does Kassapa.

When Kassapa is persuaded by Ānanda to go with him to teach the nuns, the nun Thullatissā compares him unfavorably to Ānanda, prompting Kassapa to issue a warning and make a bold claim of his spiritual mastery. This discourse appears to be set after the Buddha’s passing.

Sāriputta asks Kassapa about whether a Realized One survives death.

regarding the distinction between the fetters and the things that are fettered. He goes to ask them on this topic, but they are unable to give a satisfactory answer, so he explained it to them. It is desire that is the fetter, like the yoke that binds two oxen.

Citta the householder invites some mendicants to his home for a meal. He asks them about the diversity of the elements, but only the junior monk, Isidatta, is able to answer.

Citta the householder invites some mendicants to his home for a meal. When they left he followed them, and witnessed the junior monk Venerable Mahaka performing a psychic feat. Citta approached Mahaka in his hut and asked him to demonstrate his skills, and Mahaka obliged. Citta offers to support him with requisites, but Mahaka left, never to return.

Venerable Kāmabhū asks Citta to explain an enigmatic verse on a “one-spoked chariot”. After a brief consideration, Citta is able to explain it in detail.

When Citta was on his deathbed, rather than receiving comfort, he gave comfort and teaching to those present.

Venerable Godatta asks Citta whether the liberations of measurelessness, nothingness, emptiness, and signlessness are different states, or just different words for the same thing. Citta explains that they are both: they are terms for different meditation experiences, but may also be used of perfection or arahantship.

The Jain leader Mahāvīra, known as Nigaṇṭha Nātaputa in the Buddhist tradition, is visited by Citta. Mahāvīra asks him whether he believes in a certain state of immersion. When Citta replies that he doesn’t go by faith in the Buddha on this point, Mahāvīra is delighted. But it turns out Citta doesn’t need faith, as he experiences such a state for himself.

Hurtful or pleasing choices lead to hurtful or pleasing experiences in future lives.

Reasons a resident mendicant is admirable, and the reverse.

Senior mendicants with strong defilements are disliked.

For five reasons, a mendicant should wander a reasonable amount, not aimlessly.

Placing faith in an individual is dangerous for five reasons.

It would be better for a monk to embrace a blazing fire than to lie with a maiden.

Some warriors, like some monks, falter before the threat of battle, while others emerge victorious.

The Chapter on Gods of the Clouds

A headman known for his aggressive nature approaches the Buddha and asks how to give up irritability. The Buddha points out that such reactions are fueled by greed, hate, and delusion.

Talapuṭa the head of a troupe of performers asks the Buddha whether the belief that performers have a good rebirth is correct. The Buddha tries to dissuade him, but ultimately reveals that by inciting lust they head to a bad rebirth. Talapuṭa is distressed and asks to ordain.

Yodhājı̄va the professional warrior asks the Buddha whether the belief that warriors have a good rebirth is correct. The Buddha tries to dissuade him, but ultimately reveals that by following the way of violence they head to a bad rebirth. Yodhājı̄va is distressed and takes refuge.

The chief Asibandhakaputta asks whether the rituals advocated by the western brahmins can bring a person to heaven. The Buddha asserts that only good deeds can take you to a good rebirth, and rituals have no effect.

The chief Asibandhakaputta asks the Buddha why, if he has equal compassion for all, he teaches some more than others. The Buddha answers with a simile of a field: a farmer knows to put most of their effort into the fertile land.

The Buddha asks the chief Asibandhakaputta, a Jain, how Mahāvīra the Jain leader teaches his followers. He replies that you go to a rebirth depending on what you usually do. But the Buddha points out that even a killer only spends a small amount of time actually killing. The Buddha’s approach is to point out that deeds have results, and to encourage the abandoing of bad deeds and the adoption of good deeds.

Mahāvīra asks Asibandhakaputta to refute the Buddha on behalf of the Jains. He suggests to try to trap the Buddha with a dilemma: he claims to have compassion for householders, yet visits them with a large Saṅgha in a time of scarcity. But the Buddha says no family has been harmed from this.

Several members of the king’s retinue criticize the Buddhist mendicants for accepting offerings of money. Chief Maṇicūḷaka is among them, and he visits the Buddha to find out the truth. The Buddha categorically denies the accusation.

The chief Bhadraka asks the Buddha about the origin and ending of suffering, and the Buddha points out that a loss among Bhadraka’s own community would cause him suffering, due to his attachment.

The chief Rāsiya asks whether the Buddha completely rejects all forms of asceticism. The Buddha denies that this is the case, and explains what he means by the middle way in a lengthy disquisition, covering useful and useless forms of asceticism.

The chief Pāṭaliya asks whether the Buddha knows magic. He says he does—but that does not make him a magician.

The layman Visākha asks the nun Dhammadinnā about various difficult matters, including some of the highest meditation attainments. The Buddha fully endorses her answers.

As the great lay disciple Anāthapiṇḍika lies dying, Venerable Sāriputta visits him and gives a powerful teaching on non-attachment.

A series of questions and answers between Sāriputta and Mahākoṭṭhita, examining various subtle and abstruse aspects of the teachings.

Venerables Mahākoṭṭhita and Sāriputta discuss whether the factors of dependent origination are created by oneself, another, both, or by chance.

Moggallāna is so very powerful due to developing the four bases for psychic power.

When the Buddha gives up his life-force, an earthquake is felt. The Buddha explains to Ānanda the eight causes of earthquakes.

The Buddha recounts the process of inquiry that lead to him fully understanding the four bases of psychic power, as well as the powers that result from that.

Achieving peace is no simple matter. The Buddha explains how to avoid conflict through contentment, right speech, understanding pleasure, and not insisting on local conventions.

A brahmin wishes to undertake a great sacrifice, and asks for the Buddha’s advice. The Buddha tells a legend of the past, in which a king is persuaded to give up violent sacrifice, and instead to devote his resources to supporting the needy citizens of his realm. However, even such a beneficial and non-violent sacrifice pales in comparison to the spiritual sacrifice of giving up attachments.

A brahmin wishes to undertake a great sacrifice, and asks for the Buddha’s advice. The Buddha tells a legend of the past, in which a king is persuaded to give up violent sacrifice, and instead to devote his resources to supporting the needy citizens of his realm. However, even such a beneficial and non-violent sacrifice pales in comparison to the spiritual sacrifice of giving up attachments.

A brahmin wishes to undertake a great sacrifice, and asks for the Buddha’s advice. The Buddha tells a legend of the past, in which a king is persuaded to give up violent sacrifice, and instead to devote his resources to supporting the needy citizens of his realm. However, even such a beneficial and non-violent sacrifice pales in comparison to the spiritual sacrifice of giving up attachments.

An elaborate story of a past life of the Buddha as a legendary king who renounced all to practice meditation.

An elaborate story of a past life of the Buddha as a legendary king who renounced all to practice meditation.

An elaborate story of a past life of the Buddha as a legendary king who renounced all to practice meditation.

The Buddha encounters a young man who honors his dead father by performing rituals. The Buddha recasts the meaningless rites in terms of virtuous conduct. This is the most detailed discourse on ethics for lay people.

The Buddha encounters a young man who honors his dead father by performing rituals. The Buddha recasts the meaningless rites in terms of virtuous conduct. This is the most detailed discourse on ethics for lay people.

A number of brahmins are discussing the true path to Brahmā. Contesting the claims to authority based on the Vedas, the Buddha insists that only personal experience can lead to the truth.

A number of brahmins are discussing the true path to Brahmā. Contesting the claims to authority based on the Vedas, the Buddha insists that only personal experience can lead to the truth.

After hearing a love song from a god of music, the Buddha engages in a deep discussion with Sakka on the conditioned origin of attachment and suffering.

After hearing a love song from a god of music, the Buddha engages in a deep discussion with Sakka on the conditioned origin of attachment and suffering.

After hearing a love song from a god of music, the Buddha engages in a deep discussion with Sakka on the conditioned origin of attachment and suffering.

When deities from all realms gather in homage to the Buddha, he gives a series of verses describing them. These verses, which are commonly chanted in Theravadin countries, give one of the most detailed descriptions of the deities worshiped at the the time of the Buddha.

The Buddha comes across three mendicants practicing diligently and harmoniously, and asks them how they do it. Reluctant to disclose their higher attainments, they explain how they deal with the practical affairs of living together. But when pressed by the Buddha, they reveal their meditation attainments.

Moggallāna visits the heaven of Sakka, the lord of gods, to see whether he really understands what the Buddha is teaching.

Eng To counter the wrong view that a self-identical consciousness transmigrates from one life to the next, the Buddha teaches dependent origination, showing that consciousness invariably arises dependent on conditions.

To counter the wrong view that a self-identical consciousness transmigrates from one life to the next, the Buddha teaches dependent origination, showing that consciousness invariably arises dependent on conditions.

To counter the wrong view that a self-identical consciousness transmigrates from one life to the next, the Buddha teaches dependent origination, showing that consciousness invariably arises dependent on conditions.

Eng One of the monks denies that prohibited conduct is really a problem. The monks and then the Buddha subject him to an impressive dressing down. The Buddha compares someone who understands only the letter of the teachings to someone who grabs a viper by the tail, and also invokes the famous simile of the raft.

Eng One of the monks denies that prohibited conduct is really a problem. The monks and then the Buddha subject him to an impressive dressing down. The Buddha compares someone who understands only the letter of the teachings to someone who grabs a viper by the tail, and also invokes the famous simile of the raft.

Eng One of the monks denies that prohibited conduct is really a problem. The monks and then the Buddha subject him to an impressive dressing down. The Buddha compares someone who understands only the letter of the teachings to someone who grabs a viper by the tail, and also invokes the famous simile of the raft.

The uposatha observance day of the cowherds, the Jains, and the Buddha.

Eng The Buddha teaches the laywoman Visākhā four qualities through which a woman succeeds in this life, and four through which she succeeds in the next.

Eng Venerable Anuruddha reflects that the teachings is for someone who is of few wishes, content, secluded, energetic, mindful, peaceful, and wise. To these seven thoughts, the Buddha adds an eighth: the teaching is for those who delight in non-proliferation. Practicing in line with these eight thoughts of a great man, Venerable Anuruddha achieves perfection.

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Similar to the previous. After the incident with Devadatta, the Buddha cautions the mendicants against becoming complacent and points to liberation as the true heart of the teaching.

The Buddha comes across three mendicants practicing diligently and harmoniously, and asks them how they do it. Reluctant to disclose their higher attainments, they explain how they deal with the practical affairs of living together. But when pressed by the Buddha, they reveal their meditation attainments.

According to the Buddha, careful observance of ethical precepts is the foundation of all higher achievements in the spiritual life.

The Buddha explains how one can make a wish to be reborn in different realms.

Beginning by praising a wise person, the Buddha goes on to explain that one becomes wise by inquiring into the elements, sense fields, dependent origination, and what is possible and impossible.

Beginning by praising a wise person, the Buddha goes on to explain that one becomes wise by inquiring into the elements, sense fields, dependent origination, and what is possible and impossible.

The oldest and most respected brahmin of the age sends a student to examine the Buddha, and he spends several months following his every move before reporting back. Convinced that the Buddha fulfills an ancient prophecy of the Great Man, the brahmin becomes his disciple.

The oldest and most respected brahmin of the age sends a student to examine the Buddha, and he spends several months following his every move before reporting back. Convinced that the Buddha fulfills an ancient prophecy of the Great Man, the brahmin becomes his disciple.

Venerable Ānanda is invited by the Buddha to speak on the Buddha’s amazing qualities, and proceeds to list a series of apparently miraculous events accompanying his birth. The Buddha caps it off by explaining what he thinks is really amazing about himself.

When Potaliya got upset at being referred to as “householder”, the Buddha quizzed him as to the true nature of attachment and renunciation.

When Potaliya got upset at being referred to as “householder”, the Buddha quizzed him as to the true nature of attachment and renunciation.

A detailed analysis of several central themes, including sense perception, feeling, defilements, kamma, etc.

Accused by a hedonist of being too negative, the Buddha recounts the luxury of his upbringing, and his realization of how little value there was in such things. Through renunciation he found a far greater pleasure.

Accused by a hedonist of being too negative, the Buddha recounts the luxury of his upbringing, and his realization of how little value there was in such things. Through renunciation he found a far greater pleasure.

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The Unmistaken อปัณณกสูตร : Practices that can’t fail. (Sutta Pitaka, Volume 12, Anguttara Nikaya, Section 16)

Beginning with profound meditation absorption, the Buddha goes on to deeper and deeper levels, showing how insight on this basis leads to the detaching of consciousness from any form of rebirth.

From Numbered Discourses

Success in the spiritual life does not depend on any vows you may or may not make, but on whether you practice well.

A young monk is unable to persuade a prince of the blessings of peace of mind. The Buddha offers similes based on training an elephant that would have been successful, as this was a field the prince was familiar with

The Buddha teaches a group of uncommitted householders how to use a rational reflection to arrive at practices and principles that are guaranteed to have a good outcome, even if we don’t know all the variables.

The Buddha teaches a group of uncommitted householders how to use a rational reflection to arrive at practices and principles that are guaranteed to have a good outcome, even if we don’t know all the variables.

The Buddha explains to a diverse group of lay people how the results of meditation depend on the manner of development.