| Sutta | St | Title | Words | Ct | Mr | Links | Quote |
|---|---|---|---|---|---|---|---|
| an4.231 | Kavisutta | didactic | 1 | 0 | Eng ไทย සිං Рус |
1Bhikkhus, there are these four kinds of poets. What four? The reflective poet, the narrative poet, the didactic poet, and the inspirational poet.[n.940] In Pāli: cintākavi, sutakavi, atthakavi, paṭibhānakavi. Mp says the first creates poetry after reflecting, the second does so based on what he has heard, the third based on a message, and the fourth spontaneously, through his own inspiration, like the elder Vangīsa. These are the four kinds of poets."
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| an9.20 | Velāmasutta | didactic | 1 | 0 | Eng ไทย සිං Рус |
Alms are given in my family, Bhante, but they consist of broken rice accompanied by rice gruel."[n.1876] Mp: "The Blessed One does not ask this with reference to alms given to the Saṅgha of bhikkhus. For in Anāthapiṇḍika's home excellent almsfood was constantly given to the bhikkhus. But the alms being given to the multitude was coarse, which did not please Anāthapiṇḍika. So the Buddha asks with that intention." Mp's explanation sounds contrived, for the expressions the Buddha uses in his response suggest that alms to renunciants were intended. It is possible this sutta was spoken at a time when Anāthapiṇḍika's finances were low. Alternatively, given its legendary character, the sutta may be in part a literary fiction composed for a didactic purpose. A Chinese parallel, MĀ 155, has virtually the same exchange as the Pāli at T I 677a12–13. In another Chinese parallel, EĀ 27.3, Anāthapiṇḍika says (at T II 644b22): "My poor family always practices giving, but the food is coarse and we don’t always give the same" (). |
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| sn7.1 | Dhanañjānīsutta Brāhmaṇasaṁyuttaṁ | didactic | 1 | 1 | Eng ไทย සිං Рус |
6Then the brahmin of the Bharadvaja clan, angry and displeased, approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side sn.i.161 and addressed the Blessed One in verse:[n.431] The verses have already appeared at 1:71 and 2:3, with different narrative settings. This illustrates once again how the “floating mass” of didactic verses could be freely drawn upon to suit different pedagogical requirements.
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| sn41.7 | Godattasutta Cittasaṁyuttaṁ | didactic | 1 | 0 | Eng ไทย සිං Рус |
Lust, venerable sir, is a something, hatred is a something, delusion is a something.[n.315] Spk explains kiñcana as if it were derived from a verb kiñcati glossed maddati palibundhati ("crushes, impedes"), thus as meaning obstruction or impediment. The true derivation, however, is from kiṁ + cana—meaning simply "something"; see MW, s.v. (2) ka, kas, ka, kim. The word is used idiomatically in Pali to mean a possession considered as an impediment; see MN II 263,34–264,1. This acquired meaning seems to have been devised for a didactic purpose. See PED for other references where this sense is evident. For a bhikkhu whose taints are destroyed, these have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. To whatever extent there are liberations of mind by nothingness, the unshakable liberation of mind is declared the chief among them. Now that unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion. |
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| tha0 | didactic | 1 | 1 | Eng ไทย සිං Рус |
Of course, the Theragāthā is not, with a few small exceptions, attributed to the Buddha; but the basic idea is the same. Most of the verses in the Theragāthā are, like the bulk of the early texts, straightforward and didactic. Though formally cast as verse, their concern is not primarily with poetic style, but with meaning. They employed their literary forms solely in order to create an understanding in the listener, an understanding that leads to the letting go of suffering. |