[boXGWf04]

Some people recommended I start my reading with the Dhamapada soI downloaded a translation of the Dhamapada by Balandgoda Anada Mayitreya and while it is full of sound advice and good teachings, it seems to be a poor starting point. It seems to be nothing, but proverbs with no context.

While it is full of wisdom, I was wondering if there was a better sutra to read afterwards since I'm almost done. While I'm more intersted in Mahayana than Theravada I feel I should read some of the Tripaka since it is considered the basis of Buddhist belief. For example I've heard the Deer Park sermon is the Buddha's first sermon after enlightenment and I'd like to read that.

[Jadykeery]

it seems to be a poor starting point. It seems to be nothing, but proverbs with no context.

Yes, I share that impresion of the Dhamapada... also scholars are not sure if Dhamapada is about the historical Buddha teachings so you can go to the fundamental Pali teachings leaving aside the Dhamapada. No big deal with that.

While I'm more intersted in Mahayana than Theravada I feel I should read some of the Tripaka since it is considered the basis of Buddhist belief. IMHO, it is a great idea to start with the Pali teachings. I recomend Bhikkhu Bodhi's "In the Buddha's Words" or Bhikkhu Buddhadasa's "Handbook for Mankind".

[Bwvapays]

Hi white-wolf,

You can find some suggestions for reading suttas from the Pali Canon here:

http://www.accesstoinsight.org/begin.html

Here's what I think is called the 'Deer Park sermon'.....

SN 56.11 - Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion:

http://www.accesstoinsight.org/tipit....011.than.html

You also might like to look at MN 141 - Saccavibhanga Sutta: Discourse on The Analysis of the Truths

http://www.accesstoinsight.org/tipit....141.piya.html

and the Layperson's code of discipline:

http://www.accesstoinsight.org/tipit...31.0.nara.html



with kind wishes,

Aloka-D

[luffyplayaz]

Hi, white wolf, here is the meat and potatoes of one that I have found to be quite valuable, the Discourse to the People of Bamboo Gate (Veludvareyya Sutta):

Veludvareyya Sutta, Discourse to the People of Bamboo Gate

S 55.7


"I will teach you, householders, a Dhamma exposition applicable to oneself. Listen to that and attend closely, I will speak."

"Yes, sir," those brahmin householders of Bamboo Gate replied. The Blessed One said this:

"What, householders, is the Dhamma exposition applicable to oneself?

Here, householders, a noble disciple reflects thus: 'I am one who wishes to live, who does not wish to die; I desire happiness and am averse to suffering. Since I am one who wishes to live, who does not wish to die; who desires happiness and is averse to suffering; if someone were to take my life, that would not be pleasing and agreeable to me. Now if I were to take the life of another -- of one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering--that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from the destruction of life, exhorts others to abstain from the destruction of life, and speaks in praise of abstinence from the destruction of life. Thus this bodily conduct of his is purified in three respects.

"Again [Furthermore], householders, a noble disciple reflects thus: 'If someone were to take from me what I have not given, that is, to commit theft, that would not be pleasing and agreeable to me. Now if I were to take from another what he has not given, that is, to commit theft, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from taking what is not given, exhorts others to abstain from taking what is not given, and speaks in praise of abstinence from taking what is not given. Thus this bodily conduct of his is purified in three respects.

"Again [Furthermore], householders, a noble disciple reflects thus: 'If someone were to commit adultery with my wives, that would not be pleasing and agreeable to me. Now if I were to commit adultery with the wives of another, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from sexual misconduct, exhorts others to abstain from sexual misconduct, and speaks in praise of abstinence from sexual misconduct. Thus this bodily conduct of his is purified in three respects.

"Again [Furthermore], householders, a noble disciple reflects thus: 'If someone were to damage my welfare with false speech, that would not be pleasing and agreeable to me. Now if I were to damage the welfare of another with false speech, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from false speech, exhorts others to abstain from false speech, and speaks in praise of abstinence from false speech. Thus this verbal conduct of his is purified in three respects.

"Again [Furthermore], householders, a noble disciple reflects thus: 'If someone were to divide me from my friends by divisive speech, that would not be pleasing and agreeable to me. Now if I were to divide another from his friends by divisive speech, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from divisive speech, exhorts others to abstain from divisive speech, and speaks in praise of abstinence from divisive speech. ' Thus this verbal conduct of his is purified in three respects.

"Again [Furthermore], householders, a noble disciple reflects thus: 'If someone were to address me with harsh speech, that would not be pleasing and agreeable to me. Now if I were to address another with harsh speech, that would not be pleasing and agreeable to the other either What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from harsh speech, exhorts others to abstain from harsh speech, and speaks in praise of abstinence from harsh speech. ' Thus this verbal conduct of his is purified in three respects.

"Again [Furthermore], householders, a noble disciple reflects thus: 'If someone were to address me with frivolous speech and idle chatter, that would not be pleasing and agreeable to me. Now if I were to address another with frivolous speech and idle chatter, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from idle chatter, exhorts others to abstain from idle chatter, and speaks in praise of abstinence from idle chatter. Thus this verbal conduct of his is purified in three respects."