Maurice Walshe's The Long Discourses of the Buddha: A Translation of the PDF

By Maurice Walshe

ISBN-10: 0861711033

ISBN-13: 9780861711031

The lengthy Discourses of the Buddha is a useful selection of the lessons of the Buddha, revealing his gentleness, compassion, and penetrating knowledge. those thirty-four discourses are one of the oldest documents of the Buddha's unique teachings. This e-book is a significant other to The Middle-Length Discourses of the Buddha, and The hooked up Discourses of the Buddha.

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Extra resources for The Long Discourses of the Buddha: A Translation of the Digha Nikaya (Teachings of the Buddha)

Example text

Proceeding from the coarse and heavy, in the opposite sequence it cuts off [each successive level of delusion], revolving toward the subtle. The prajn˜a¯ necessary to overturn [each successive level of delusion] proceeds from shallow to deep. The coarse hindrances are easily eliminated because shallow prajn˜a¯ can overturn them. The subtle depravities are more difficult to get rid of, because only deep prajn˜a¯ can sever them. Therefore, these ten [levels of awakening] begin at the end [of the delusion sequence] and work backward, overturning and annulling the former ten.

Is the first house. It is descended from the fifth patriarch [Hung-jen]. The Great Master [Shen-]hsiu is the fountainhead of this lineage. His disciple P’u-chi and others greatly spread it. ” The idea is: from the outset sentient beings have an awakened nature that is like the brightness of a mirror. The depravities cover it, just like the dust on a mirror. One extinguishes false thoughts. When thoughts are exhausted, then the original nature is perfectly bright. It is like rubbing off the dust until the mirror is bright; then all things reach an extreme.

5. Because there is a seeing, an organ body and world falsely manifest themselves. ) 6. Unaware that the organ body and world have arisen from one’s own thoughts, one grasps them as real existents—this is called Dharma grasping. ) 7. Because one has grasped dharmas as really existent, just at that very moment one sees a distinction between self and others— this is called self-grasping. ) 8. Because one clings to the notion that the four elements of earth, water, fire, and air constitute a self-body, naturally one comes to love visayas that accord with one’s feelings, wanting to adorn the self, while one comes to despise those visayas that are contrary to one’s feelings, fearing that they will vex the self.

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The Long Discourses of the Buddha: A Translation of the Digha Nikaya (Teachings of the Buddha) by Maurice Walshe


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