Early Buddhist Discourses by John J. Holder

By John J. Holder

Twenty discourses from the Pali Canon—including these such a lot necessary to the learn and instructing of early Buddhism—are supplied in clean translations, observed by means of introductions that spotlight the most issues and set the guidelines awarded within the context of wider philosophical and non secular matters. Taken jointly, those interesting works supply an account of Buddhist teachings at once from the earliest fundamental resources.
In his basic advent, John J. Holder discusses the constitution and language of the Pali Canon—its significance in the Buddhist culture and the historic context during which it developed—and supplies an summary of the elemental doctrines of early Buddhism.

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By John J. Holder

Twenty discourses from the Pali Canon—including these such a lot necessary to the learn and instructing of early Buddhism—are supplied in clean translations, observed by means of introductions that spotlight the most issues and set the guidelines awarded within the context of wider philosophical and non secular matters. Taken jointly, those interesting works supply an account of Buddhist teachings at once from the earliest fundamental resources.
In his basic advent, John J. Holder discusses the constitution and language of the Pali Canon—its significance in the Buddhist culture and the historic context during which it developed—and supplies an summary of the elemental doctrines of early Buddhism.

Show description

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Being themselves liable to sickness . . they attained nibba¯na, the unailing, unsurpassed security from bondage. Being themselves liable to death . . they attained nibba¯na, the deathless, unsurpassed security from bondage. Being themselves liable to sorrow . . they attained nibba¯na, the sorrowless, unsurpassed security from bondage. Being themselves liable to impurity, having known the danger in what is liable to impurity, seeking nibba¯na, the morally pure, unsurpassed security from bondage—they attained nibba¯na, the morally pure, unsurpassed security from bondage.

This bhikkhu is called one who has made Ma¯ra blind and, having deprived Ma¯ra’s eyesight of its range, he lives unseen by the Evil One. 16 Sama¯dhi. Apparently, this means ignoring the normal kind of differentiating experience in which one experiences a plurality of beings in the world. Instead, one experiences everything as a unified plenum. 17 175 18 Chapter 1 “Again, in a further case, by completely passing beyond the plane of neither-perception-nor-non-perception, a bhikkhu lives having entered into the cessation of perception and feeling.

So how is it now, having reverted to living in luxury and wavering 14 Brahmacariya. ’ “‘Monks, the Tatha¯gata is an arahant, a fully enlightened one. Listen, monks, the deathless has been attained. I will instruct you. I will teach you the dhamma. ’ “And I was able to convince the group of five monks. Then I would teach two monks, while three monks went for alms. And the six of us lived on the alms the three had brought back. Sometimes I would teach three monks, while two monks went for alms. And the six of us lived on the alms the two brought back.

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