Similarly, in the Anuradha Sutta ( SN 44. 2 ) Buddha is described as

In the Vakkali Sutta ( SN 22. 87 ) Buddha identifies himself with the Dhamma:

Ananda Sutta: To Ananda ( On Mindfulness of Breathing ) ( SN 54. 13 ).

Arittha Sutta: To Arittha ( On Mindfulness of Breathing ) ( SN 54. 6 ).

Dipa Sutta: The Lamp ( SN 54. 8 ).

Similarly, in the Sagārava Sutta ( SN 46. 55 ), the Buddha compares sensual desire with looking for a clear reflection in water mixed with lac, tumeric and dyes ; ill will with boiling water ; sloth-and-torpor with water covered with plants and algae ; restlessness-and-worry with wind-churned water ; and, doubt with water that is " turbid, unsettled, muddy, placed in the dark.

Magga-vibhanga Sutta: An Analysis of the Path ( SN 45. 8 ).

Indriya-vibhanga Sutta: Analysis of the Mental Faculties ( SN 48. 10 ).

In the Pali Canon's Sutta Pitaka, kilesa and its correlate upakkilesa < ref > Beyond the etymological relationship between and semantic closeness of kilesa and upakkilesa ( e. g., see Rhys Davids & Stede, 1921-25, p. 139, entry for upakkilesa at http :// dsal. uchicago. edu / cgi-bin / philologic / getobject. pl? c. 0: 1: 3657. pali ), the below-referenced Samyutta Nikaya collection entitled "< u > Kilesa </ u >- sayutta " ( SN 27 ) does not use kilesa in its actual suttas but, in fact, < u > upakkilesa </ u >.

The Samyutta Nikaya ( SN, " Connected Discourses " or " Kindred Sayings ") is a Buddhist scripture, the third of the five nikayas, or collections, in the Sutta Pitaka, which is one of the " three baskets " that compose the Pali Tipitaka of Theravada Buddhism.

Cunda Kammaraputta Sutta: To Cunda the Silversmith ( AN 10. 176 ).

Satipatthana Sutta: Frames of Reference ( MN 10 ).

No hearer and nothing heard .” ( Bahiya Sutta, Udana 1. 10 ).

The Sutta Pitaka contains more than 10, 000 suttas ( teachings ) attributed to the Buddha or his close companions.

In the Sutta To Cunda the Silversmith ( Cunda Kammaraputta Sutta, AN 10. 176 ), the Buddha explains that mental or intentional purity () is threefold: non-greed, non-ill-will and non-delusion.

This practice has frequently been called satipatthana because it very similar to the method taught by the Buddha, in the Pali Canon, in the suttas of the same name ( Maha Satipatthana Sutta found in the Digha Nikaya, sutta 22, Satipatthana Sutta found in the Majjhima Nikaya sutta 10, and an entire book where this practice is detailed throughout many short suttas, found in the Samyutta Nikaya section 47, titled " Satipatthana Samyutta "), but whatever people call it the point is to be aware of oneself.

Amongst the Buddha's many disciples, Ānanda had the most retentive memory and most of the suttas in the Sutta Pitaka are attributed to his recollection of the Buddha's teachings during the First Buddhist Council.

He is the subject of a special panegyric delivered by the Buddha just before the Buddha's Parinibbana ( the Mahaparinibbana Sutta ( DN 16 )); it is a panegyric for a man who is kindly, unselfish, popular, and thoughtful toward others.

At the First Buddhist Council, convened shortly after the Buddha died, Ananda was called upon to recite many of the discourses that later became the Sutta Pitaka of the Pāli Canon.

This tension is best exhibited in the Cakkavatti Sihanada Sutta ( Digha Nikaya 26 of the Sutta Pitaka of the Pāli Canon ), the story of humanity's decline from a golden age in the past.

The Anapanasati Sutta and Mahāsatipaṭṭhāna Sutta each affirm that a person first needs to practice meditation ( jnana ) to purify the mind of the five hindrances to insight before contemplating the Four Noble Truths, which begin with the nature of " dukkha " in life.

Texts like the Cula-Malunkyovada Sutta and Anuradha Sutta, show Buddha as insisting that the truths about dukkha and the way to end dukkha are the only ones he is teaching as far as attaining the ultimate goal of nirvana is concerned.

In the Sutta Pitaka nirvāna is described as the perfect peace.

Abhisanda Sutta: Rewards ( AN 8. 39 ).

Vipaka Sutta: Results ( AN 8. 40 ).

* Sutta ( Pali ; Sanskrit: sūtra ) refers to a " discourse " in the Pali canon attributed to the Buddha or one of his disciples.

One of the Suttas dealing with this subject is the Kevaddha Sutta.

Details of the first turning are described in the Dhammacakkapavattana Sutta.

Other illustrious Jain works on ascetic conduct are Oghanijjutti, Pindanijjutti, Cheda Sutta, and Nisiha Suttafee.

In the Vanapattha Sutta ( Majjhima, chapter 17 ) the Buddha describes life in the jungle, and the attainment of awakening.

Tradition describes the Buddha's awakening, and the descriptions of the path giben in the Sutta Pitaka.

In the Maha Samaya Sutta, the defeated antagonist of the Buddha, Mara also known as " Namuci " or the " Dark One " is described as an Asura whose army consisted of " Sensual passions, Discontent, Hunger and Thirst, Craving, Sloth and Drowsiness, Terror, Uncertainty, Hypocrisy and Stubbornness, Gains, Offerings, Fame and Status wrongly gained, and whoever would praise self and disparage others " ( Sn 3. 2 Padhana Sutta ).

The Sutta Nitapa commentary says that Vaisravana is derived from a name of Kubera's kingdom, Visana.

Right concentration has also been characterised in the Maha-cattarisaka Sutta as concentration arising due to the previous seven steps of the noble eightfold path.

At Sutta Nipata 1. 7, Vasala Sutta, verse 12, he states: " Not by birth is one an outcast ; not by birth is one a brahman.

At the end of the discussion Sumaṅgalavilāsinī passage the Commentary says that dhammaniyāma explains the term dhammatā in the text of the Mahāpadāna Sutta ( D ii. 12 ) ( Cf.

In the Madhupindika Sutta ( MN 18 ), Buddha is described in powerful terms as the Lord of the Dhamma ( Pali: Dhammasami, skt.

* Khuddaka Nikaya, the fifth nikaya ( collection ) of the Sutta Pitaka division of the Buddhist Pali Canon

In Theravada Buddhism, the Jatakas are a textual division of the Pali Canon, included in the Khuddaka Nikaya of the Sutta Pitaka.

In the Pali Canon of Theravada Buddhism, the expression Middle Way is used by the Buddha in his first discourse ( the Dhammacakkappavattana Sutta ) to describe the Noble Eightfold Path as a path between the extremes of austerities and sensual indulgence.

The earliest mention of Metteyya is in the Cakavatti ( Sihanada ) Sutta in the Digha Nikaya 26 of the Pali Canon.

These āgamas comprise the only other complete surviving Sūtra Piṭaka, which is generally comparable to the Pali Sutta Pitaka of Theravada Buddhism.

" The text is part of the Khuddaka Nikaya of the Sutta Pitaka, although over half of the verses exist in other parts of the Pali Canon.

In the Buddhist Pali canon, the Licchavi are mentioned in a number of discourses, most notably the Licchavi Sutta, the popular Ratana Sutta and the fourth chapter of the Petavatthu.

Although the Buddha was not represented in human form until around the 1st century AD ( see Buddhist art ), the Physical characteristics of the Buddha are described in one of the central texts of the traditional Pali canon, the Digha Nikaya, in the discourse titled " Sutra of the Marks " ( Pali: Lakkhana Sutta ) ( D. iii. 142ff.

The Sutras ( Sanskrit ; Pali Sutta ) are mostly discourses attributed to the Buddha or one of his close disciples.

The Pali Digha Nikaya contains 34 texts, including the Mahāparinibbāna Sutta and the Brahmajāla Sutta.

Especially the Tathagatagarbha Sutra, the Shrīmālādevi-simhanāda Sūtra ( Srimala Sutra ), the Angulimaliya Sutra, the Anunatva-Apurnatva-Nirdesa Sutra, and the Mahayana Mahaparinirvana Sutra ( which differs in character from the Pali Mahaparinibbana Sutta ).

The Sutta Pitaka (; or Suttanta Pitaka ; cf Sanskrit ) is the second of the three divisions of the Tipitaka or Pali Canon, the Pali collection of Buddhist writings, the scriptures of Theravada Buddhism.

* the section of the Theravada Buddhist Pali Canon called the " Sutta Pitaka " in Pali.

According to Bhikkhu Bodhi, the post-canonical Pali commentary uses the three terms viññāa, mano and citta as synonyms for the mind sense base ( mana-ayatana ); however, in the Sutta Pitaka, these three terms are generally contextualized differently:

In the Satipatthana Sutta, sati and sampajañña are combined with atappa ( Pali ; Sanskrit: ātapaḥ ), or " ardency ," and the three together comprise yoniso manisikara ( Pali ; Sanskrit: