Buddhist Research Center of the West

12/28/2025

THE TIPITAKA - BUDDHIST CANONS IN A NUTSHELL
BY DR. THUAN TRAN

The Tipitaka embodies the Buddha’s Teaching during the last 40 years of His physical existence post Enlightenment. After His parinibbana, during the first council of the Sangha, the Sangha was being called upon to anecdote the Buddha’s discourses and doctrine into a body of knowledge in order to preserve the original doctrinal teaching for generations to come. The Tipitaka was the compilation of discourses, exhortation, exposition dealing with different aspects of the core Buddhist philosophy, doctrine and practices.
Every and each discourse, may it be a stanza or a single word, in the Tipitaka may offer the practitioners the knowledge, the tools and the appropriate practice conducive to the annihilation of mental defilements and hindrances (asavas) to attain the Arahatship. There are indeed Eighty-Four Thousands lessons and practice tools to chose from and the practitioner should chose one that suits his/her individual temperament and disposition for mental purification and advancement in the Dhamma. �The Buddha said that it was not necessary to drink all waters of the oceans. The taste of a few drops of the ocean would have qualitatively characterized the salty water of all oceans. A true understanding of one paragraph or a sentence in the Abhidhamma would be sufficiently enough to understand the essence of liberation (Nibbana).
The compendium of the Buddhist Canon incorporated and exposed all three main school doctrines of Buddhism, to wit, Hinayana doctrine, Mahayana and Tibetan Tantrism.
Hinayana or Theravadin Buddhism is prevalent in Thailand, Burma, Laos, Cambodia, Sri-Lanka while Vietnam, Japan, Korea, China afopted the Mahayana Buddhism. Tibet was the single country that practiced the Buddhist Tantrism (Vajochana teachings)
Hinayana doctrine was first taught by Lord Buddha Sakyamuni after his reaching enlightenment. Mahayana doctrine was developed later by Nagarjuna and Vasubandhu, two great Buddhist scholars. Buddhist Vajochana doctrine was propounded ever later by Tibetan monks and scholars.

THE TIPITAKA
The Tipitaka, the Pali Buddhist Canon, is divided into three main groups or baskets comprised of Group One, Vinaya or Disciplinary Rules applied to the Sangha; Group Two of the discourses of the Buddha and Group Three, the Abhidhamma or Higher teaching.

I. VINAYA PITIKA
Collection of discourses and exposition divided into five (5) sections, pertaining to:
a) Disciplinary and Procedural Rules for the Sangha
b) Enumeration of the Sevens kinds of Transgression or Offenses (Apatti)
c) When and How the disciplinary rules were laid down
d) Rules for Admissions of bhikkhunis into the Order
The Vinaya Pitika contains five (5) sections dealing with offenses ranging from minor to severe transgressions of the Disciplinary Rules.
1. Sutta-vibhanga
1.1 Maha-vibhanga
1,2 Bhikkhuni vibhanga
2. Parivara - Offenses and Penalties
3. Khandhara
3.1 Mahavagga
3.2 Cullavagga


II. SUTTANTA PITIKA
Collection of discourses, expositions pertaining to:
a) Observations and Practices in the Teaching of the Buddha
b) Teachings on the right ways to give alms
c) The Moral Purity through right conduct or Sila
d) Practical methods of mental cultivation for development of concentration or Samathi
e) Practical methods for mental cultivation for development of Insight Knowledge or Pañña
1.. Digha Nikaya - Collection of long discourses of the Buddha
A. Silakhandha Vagga Pali division concerning Morality
B. Maha Vagga Pali - The Large Division
C. Paathika Vagga Pali
2. Majjhima Nikaya - Collection of Medium Length Discourse of the Buddha
A. Mülapaññasa Pali
a. Mülapariyaaya Vagga
b. Sihanaada Vagga
c. Opamma Vagga
d. Mahayamaka Vagga
e. Cülayamaka Vagga
B. Majjhima Paññasa Pali
a. Gahapati Vagga
b. Bhikkhu Vagga
c. Paribhajaka Vagga
d. Raja Vagga
e. Bra`mana Vagga
C. Uparipaññasa Pali
a. Devadaha Vagga
b. Anupada Vagga
c. Suññata Vagga
d. Vibhanga Vagga
e. Salayatana Vagga
3. Samyutta Nikaya
4. Anguttara Nikaya
5. Khuddaka Nikaya (15 Minor collections)
5.1 Khundaka-patha
5.2 Dhammapada
5.3 Udana
5.4 Itivuttaka
5.5 Suttanipata
5.6 Vimana-vatthu
5.7 Peta-vatthu
5.8 Thera-gatha
5.9 Theri-gatha
5.10 Jataka
5.11 Niddesa
5.12 Patisambhida
5.13 Apadana
5.14 Buddhavamsa
5.15 Cariya-pitaka

III. ABHIDHAMMA NIKAYA (Higher Teaching)
Collection of discourses, expositions and exhortation pertaining to:
a) The Higher Teaching of the Buddha
b) Exposition on the Seven books of Abhidhamma
c) Introduction to the concept of Conventional Truth (Samutti Sacca) and the Ultimate Truth (Paramattha Sacca)
The Seven books of Abhidhamma-
1. The Dhammasamgani Pali (Enumerations of Elements)
A. The Matika
B. The Four Divisions
C. Order and classification of the types of Consciousness
D. Rupa Kanda
2. Vibhanga Pali - Book of Analysis
3. Dhatukatha Pali (Discourses of elements)
4. Puggalapaññati Pali (Designation of persons)
5. Katthavatthu Pali
6. Yamaka Pali (the Pairs)
7. The Seventh book is divided into two (2) sections on:
A. Patthana Pali
a. Anulomapatthana
b Paccaniyapatthana
c Anulomapaccaniyapatthana
d Paccaniya-anuloma patthana
B..The Six Ways
i Tika patthana
ii Duka patthana
iii Duja-Tika patthana
iv Tika-Duka patthana
v Tika-Tika patthan
vi. Duja-Duja patthana

IV. DIVERSIFICATION
While the Pali Buddhist Canon is maintained by the Theravada Buddhist tradition of Southeast Asia, the East Asian Buddhist tradition followed the Chinese Buddhist Canon and the Tibetan Buddhist Canon by The Tibetan Buddhist tradition. Another Nepalese Canon is written in Sanskrit literature that plays an important role in modern Buddhist studies undertakings.

Conclusion:
The Tipitaka or The Pali Canon s the complete scripture collection of the Buddha's teachings adopted by the Theravada school. As such, it is the only set of scriptures preserved in the language of its composition. It is called the Tipitaka or "Three Baskets" containing (1) the Vinaya Pitaka or "Basket of Discipline," (2) the Sutta Pitaka or "Basket of Discourses," and (3) the Abhidhamma Pitaka or "Basket of Higher Teachings".


02/27/2025

THE DHARMA

Manifestations (Namarupa), conditioned upon affinity, are devoid of
Neither of a Self nor permanent nature.

From aeons of time, Ignorance (Avidja) reigns, fed by Greed, Anger, and Desires,
Causing unwholesomeness and sufferings.
In the very nature of all phenomena (celestial, cosmic and human realms)
Where there be action (sangkhara), the law of karma instantaneously applies.

Live a simple life, in harmony (Phassadhi), and in equinamity,
Renouncing attachments, follow the code of ethics (Silas),
Practice insight meditation and cultivate wisdom,
In all four requisite postures, in synch with mindfullness.

Attaining self-awareness, self realization,
Pay homage to the four sublime gratitudes.

PHẬT PHÁP

Vô Ngã, Vô Thường, tùy duyên hợp,
Từ nguyên thủy, Vô Minh ngự trị,
Phiền não có, do Tham, Sân, Si.
Tách, thiên, tách địa, tách nhân sinh,
Chỉ thấy gây Nhân, Quả nằm kề.

Sống dản dị, bình đẳng, hòa đồng,
Bỏ luyến aí, Giới tu, Định, Tuệ
Đi, đứng, nằm, ngồi, trong chánh niệm.
Tự độ, độ tha, đền bốn ân.

Dr. Trần Thuận
Nhật Minh Đức

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08/27/2024

https://youtu.be/FIxT6rK02lk?si=CAUGsamikwDRHTSt

Enjoy the videos and music you love, upload original content, and share it all with friends, family, and the world on YouTube.

09/05/2023

Republication

08/20/2023

Bodhidharma: the first Patriarch of Chinese Zen in A.D. 520.
Bodhidharna, a learned Indian Buddhist monk arrived in Canton, China at the invitation of Emperor Wu of the Liang Dynasty to visit him in Nanking.
Emperor Wu was a devoted Buddhist practitioner who fostered Buddhism and built many monasteries. During the Dhamma discussion, Emperor Wu was disappointed by Bodhidharma’s telling him that he received “only merits but no virtues, none”. Bodhidharma left Nanking, traveled on to north China and finally settled at Shao-Lin Monastery. He transmitted the patriarchy to Hui-k’o. His instructions were based on the importance of the Lankavatara Sutra and served as the foundation of the Chinese Mahayana Zen.
Emperor Wu did not grasp the difference between merit and virtue. Merits result from good deeds, such as building monasteries, and therefore bring benefits within the realm of Birth and Death. Virtues on the other hand are the results of actions that the practitioners take to improve themselves and others, therefore decreasing greed, anger and ignorance. Merits are considered finite and of minor value compared to virtue.
The practice of Buddhism is the cultivation of virtues.

07/05/2023

The physical body is not a permanent asset. The mind is not permanent. When all is becoming void, where is your refuge?

Only earth, water, wind and fire ~ Ajahn Chah
https://justdharma.org/only-earth-water-wind-and-fire-ajahn-chah/

All bodies are composed of the four elements of earth, water, wind and fire. When they come together and form a body we say it’s a male, a female, giving it names, and so on, so that we can identify each other more easily. But actually there isn’t anyone there - only earth, water, wind and fire. Don’t get excited over it or infatuated by it. If you really look into it, you will not find anyone there.

– Ajahn Chah

source: https://www.dhammatalks.net/Books/Ajahn_Chah_No_Ajahn_Chah.htm

05/06/2023

The Tibetan painting of the historical Buddha Gautama Sakhya Muni.

03/22/2023