Thanks for bringing this up. They are, as I understand it, the discourses
given by the Buddha during his lifetime. Although the Tipitaka did not
then exist in printed form, it existed in an oral form, in that discourses
were apparently memorised by monks and repeated among themselves or to
others, in the tradition of the time. Later on, of course, they came to
be arranged into the various Nikayas as they come to us today.
wrote: > John,
> The Discourses mentioned in your reply to Robert Ep, to be used in
> the vetting of what people tell you, which Discourses are they? I am
> assuming that the Tipitaka did not exist when the event described in
> this Sutta took place.
> Thanks in advance
> --- In dhammastudygroup@y..., Jonothan Abbott <jonoabb@y...> wrote:
> > Rob Ep,
> > --- Robert Epstein <epsteinrob@Y...> wrote: >
> > > Hi Jon!
> > > My point is that if the Suttas are not readily accessible to us
> > of
> > > ignorance, then any 'good friend' who interprets the true meaning
> for us
> > is giving
> > > us their interpretation. How do we know it is not 'their view'
> and is
> > > the original view of the Sutta?
> > This is a good question and an important one. As might be
> expected, the
> > Buddha himself has left us some guidance on the subject.
> Basically, the
> > advice is to test anything we hear against the suttas. This advice
> > not surprise us, since the Buddha also said that he had explained
> > everything that needed to be known to gain escape from samsara.
> > Digha Nikaya 16 Maha-Parinibbana Sutta
> > (http://www.accesstoinsight.org/canon/digha/dn16.html)
> > "In such a case, bhikkhus, the declaration of such a bhikkhu [that
> what he
> > says is true dhamma] is neither to be received with approval nor
> > scorn. Without approval and without scorn, but carefully studying
> > sentences word by word, one should trace them in the Discourses and
> > them by the Discipline.
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